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Iagafova, Ekaterina. "Simēk in Modern Chuvash Ritual Culture." Journal of Ethnology and Folkloristics 14, no. 2 (2020): 67–82. http://dx.doi.org/10.2478/jef-2020-0016.
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AbstractThe paper* describes the features of the Simēk ritual (compare semik in Russian) in different ethnic and religious (Orthodox Christian, ‘pagan’, Muslim) and ethnic and territorial groups of Chuvash. The author shows the key role of Simēk in the structure of rituals of the semik and Trinity block and reveals its links with funerary, commemorative and wedding rites. Simēk is one of the main rituals on the Chuvash ritual calendar. Traditionally, it is associated with commemoration customs of the people and is one of the three compulsory days of commemoration of family ancestors. It corresponds to semik in the Russian ritual calendar and is held either on Thursday (for unbaptised Chuvash) or on the Saturday before Trinity (for the majority of Orthodox Chuvash). Today Simēk is performed in the villages as a commemoration ritual with a visit to the cemetery, which involves both villagers and those family members who live in cities. After visiting the cemetery family members conduct visits, turning a commemoration ceremony into a festival. Thus, Simēk strengthens family links between villagers and city dwellers. With increasing levels of religiosity in society the importance of Simēk as a means of preserving and spreading ethnic traditions has also increased. In modern rituals there is some structural transformation of Simēk among the Orthodox community, but at the same time it is possible to trace the actualisation and expansion of the ritual together with the general trends in unification of the Chuvash ritual complex.
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Köllner, Tobias. "Ritual and commemoration in contemporary Russia." Focaal 2013, no. 67 (2013): 61–73. http://dx.doi.org/10.3167/fcl.2013.670105.
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Since state atheism was abandoned in the 1990s, the Russian Federation entered what can be called a postsecular phase. Religion, formerly limited to the private sphere, reappeared in the public and underwent an astonishing religious revival. During the time of my fieldwork in 2006/2007, a tendency to favor the Russian Orthodox Church (ROC) and to facilitate its return to the public reached its climax. In this article I draw attention to how the political, the secular, and the religious are interconnected and allow for new vernacular forms of legitimating power and authority. One example is the introduction of new public holidays and public rituals. They connect local and national narratives and relate to ideas about the communality of the Russian people. They create new forms of a divine kinship, which draw heavily on religious and national symbols and merge the sacred and the profane.
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Nikolaev, V. V. "Semantics of Traditional Funeral Rites of the Indigenous Population in the Northern Altai Foothill (Late 19th – First Half of 20th Century)." Archaeology and Ethnography 18, no. 3 (2019): 159–71. http://dx.doi.org/10.25205/1818-7919-2019-18-3-159-171.
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Purpose. The article reconstructs traditional funeral memorial rituals of the indigenous peoples inhabiting the Northern Altai foothills (the Kumandins, the Tubalars and the Chelkans) and its semantics. Results. The funeral memorial rituals included three stages: preparation of the deceased for the ritual, funeral and commemoration. The preparatory period for transition to another world included washing the body, dressing, preparing a new “house” for the deceased (coffin, deck, grave, frame, platform, etc.) and preparing the accompanying equipment (things and food needed on the way to another world). The burial day began with the preparation of the burial site at sunrise. In the middle of the day, the relatives carried the body of the deceased out of the house, mourned and made their way to the dead person’s new “house”. At the burial site, the participants of the procession said goodbye and buried the body. This day culminated in the commemoration of the deceased and purification of the participants of the ritual at sunset. The commemoration stage was accompanied with meetings, feeding and seeing off the soul of the dead person. Conclusions. Death determined the onset of the transition period for the deceased. A successful transition of the soul from one world to another had to be ensured by the correct performance of a complex of rites and rituals. At the same time, rituals were aimed at preserving the lives of living relatives and protecting the society. Elements of the rites had a symbolic character. Ritual practices were intended to ensure the cyclical nature of life. Influence of Russian and Orthodox traditions on indigenous Altai population led to transformations of the funeral and memorial rites and rituals. At the same time, the semantics of the rituals stayed the same and passed on from generation to generation.
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Weber, William. "The 1784 Handel Commemoration as Political Ritual." Journal of British Studies 28, no. 1 (1989): 43–69. http://dx.doi.org/10.1086/385925.
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Between May 26 and June 5, 1784, five concerts were given in Westminster Abbey and a West End entertainment palace to mark the death of George Frideric Handel twenty-five years before. The event became a legend in its own time. The scale of the commemoration festival of 1784 was unparalleled among musical events: 4,500 people gathered in the abbey to hear 525 performers render Handel's Messiah, and, as European Magazine put it, “so extraordinary a spectacle, we believe, never before solicited the public notice.” This novel festival to a German-born composer captured public attention all around the Western world but in Britain made Handel's music into a national tradition. The commemoration was indeed a political event. It came on the heels of constitutional crisis—the dispute over the authority of crown and Parliament, the Fox-North ministry of 1783, and the turbulent election of 1784. Nobody planned the commemoration for political reasons, but that is what it became, willy-nilly, celebrating the end of the crisis and the hope for a harmonious new order.The commemoration put in ritual form the culmination of the country's political development over the previous three decades. The new harmony seen in the grand event suggested the reunion of Tories with Whigs in government and the growth of a new political community—a kind of establishment—that, despite the conflict over the war and the constitution, was broad-bottomed in its inclusion of faction and opinion. Yet that does not mean that the commemoration was unanimously supported or was truly nonpartisan, any more than was this establishment itself.
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Anisimov, Nikolai. "Mälestamisrituaal tšekan nüüdisaegse udmurdi küla etnokultuurilisel maastikul." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 116–33. http://dx.doi.org/10.33302/ermar-2018-005.
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The Chekan Commemoration Ritual in the Cultural Landscape of the Contemporary Udmurt Village In investigating the chekan ritual of commemorative sacrifice carried out in Kalašur and Dubrovski Villages in the Kiyassovo region of the Udmurt areas, it emerged that certain changes had taken place at various levels. The term chekan has become demythologised in the Udmurt language, but scholars believe that its roots go back to Turkic languages, and that as a cultural sign it means ‘offering sacrifice/sacrificing’ and is related to the cult of the dead. Commemorative practices that bear some likeness and similarity have been seen in the traditions of local groups among the Udmurt peoples, as well as among other Finno-Ugric peoples (the Zyrian and Perm Komis, and the Maris) and neighbouring peoples (Russians and Chuvass). Yet chekan is a unique ritual with specific attributes: it takes place only in June of leap years and is dedicated to those who died abroad, loved ones buried elsewhere and people who committed suicide. Through the commemoration, the Udmurts in this group devote attention to their ‘special’ category of deceased, the belief being that otherwise they may become demonic spirits. Research trips spanning sevaral years (2008, 2012 and 2016) have shown that the traditional structure and rules governing the ministrations have changed. For example, the sacrificial animals are not bled on the eve of the ritual, but on the day of the ritual itself. The ritual food is no longer cooked all night long but from morning to mid-day, and the ceremony no longer is presided over by a priest. Both linguists and the author have observed that fewer and fewer people take part in the ritual and people living in more distant parts no longer make the trip, which makes the older generation concerned. It is presumed that the ritual was previously held every three years, as in the case of similar customs mentioned in scholarly literature (Chekaskon Chokskon) and only later was it scheduled to coincide with leap year, referring to the symbolic semantics of the year with the extra day. The biggest changes concern the site of chekan. In 2008 and 2012, the ritual and the rites for the departed souls were relocated, without any procedures related to the change of venue, but solely based on consensus reached by local inhabitants. The main reason cited for the change of venue is that the original place had become overgrown by brush, and it was difficult to reach the original sacral ‘centre’ and the spruce tree where the offerings were laid. The rituals carried out in 2008, 2012 and 2016 also pertained to another shrine on the village’s ethnocultural landscape, the sacral place where once the worship was held in honour of the god Aktash. This led a number of older inhabitants to enquire into the feasibility of the whole development. The given shrine took on a double sacral quality as fieldwork showed that among young people, knowledge of this place, which became inactive in the 20th century, was no longer salient. All of the topographical sites where the sacrifices took place in recent years are marked with the commemorative ritual in question. To sum up, it can be said that the chekan, a commemorative ritual in the calendar cycle of the Udmurts of Kiyassovo region, is changing, which is leading to a transformation in the village’s cultural landscape. The spatial changes related to the local population’s sacral sphere lead to a specific mode of behaviour and regimentation of rites in space and time.
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Oparin, Dmitriy. "The commemoration of the dead in contemporary Asiatic Yupik ritual space." Études/Inuit/Studies 36, no. 2 (2013): 187–207. http://dx.doi.org/10.7202/1015984ar.
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Contemporary Asiatic Yupik living in Chukotka (Russia) practise various types of ritual feeding of the spirits. People feed the spirits for specific purposes and at different places. The core ritual of feeding the deceased is an autumn commemoration of the dead (aghqesaghtuq), which is described in this article with examples from Novoe Chaplino and Sireniki. This seemingly simple ceremony is full of nuances, and each family practises it in its own manner. The variability of this ritual and the many models of behaviour within present-day ritual space reflect social diversity. Two aspects, the diverse practices of feeding the spirits and the specific ritual of commemoration of the dead, are key to understanding different social and cultural processes in Yupik villages.
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Dogra, Sufyan Abid. "Karbala in London: Battle of Expressions of Ashura Ritual Commemorations among Twelver Shia Muslims of South Asian Background." Journal of Muslims In Europe 6, no. 2 (2017): 158–78. http://dx.doi.org/10.1163/22117954-12341346.
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Abstract The roots of the struggle for authority among various groups of Twelver Shias of South Asian background living in London revolves around the idea of what is ‘true and authentic’ Shia Islam. The theological and political genealogy of this power struggle can be traced by examining the history of Shia Islam in South Asia. This article provides historical analyses and ethnographic accounts of Shia Islam and how it is practised in London. It investigates the influence of London-based Iranian and Iraqi Shia transnational networks on South Asian Hussainias and those who attend them. While some London-based Shias of South Asian origin conform to the Iran-backed reformist versions of globally standardised ritual commemoration of Ashura, others detest this and search for religious reinterpretations that assert South Asian ways of commemorating the Ashura ritual.
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Tranter, Samuel. "The hope and faith of Armistice Day during the Second World War: remembering the lost generation." Historical Research 92, no. 258 (2019): 790–813. http://dx.doi.org/10.1111/1468-2281.12286.
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Abstract Although the First World War did not fundamentally alter the British population, casualty figures were sufficiently large to engender post-war ideas about a lost generation. Closely linked to this popular myth was the commemorative ritual of Armistice Day. Using radio broadcasts, newsreels, Mass Observation reports and newspapers, this article provides a detailed examination of the language surrounding Armistice Day during the Second World War, revealing how it was used not only to frame loss but also to understand and explain the renewal of international conflict at a time when it is frequently assumed that commemoration ground to a halt.
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Iagafova, Ekaterina, and Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups." Journal of Ethnology and Folkloristics 14, no. 1 (2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.
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AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. Traditional rituals play an essential role in the funeral and memorial rites and customs of the Chuvash. Thus, ‘pagan’ elements are characteristic not only of the unbaptised Chuvash, but also of some local groups of Christians and Muslims, for example ritual mourning of the dead, weekly commemoration on Thursday evenings until the ritual of ‘seeing off the soul’, ritual singing, sacrificing and ‘feeding’ souls of the dead on remembrance days, and other rituals and their elements. These ‘pagan’ elements in the culture of the Orthodox Chuvash and Chuvash Muslims living in ethnically mixed villages with Russians, Mordovians and Tatars both constitute the basis of their ethnic and cultural identity as Chuvash and contribute to the preservation of their ethnicity. Chuvash ‘paganism’, despite centuries of influence from Russian Orthodox and Muslim Tatar traditions, has a moderating influence over contemporary modernisation and is an element in religious practices of Chuvash confessional communities that is an important resource for the formation and development of ethnic and cultural identity.
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Polonovski, Max. "Jewish Graves in Europe: public commemoration or ritual space?" Museum International 62, no. 1-2 (2010): 69–74. http://dx.doi.org/10.1111/j.1468-0033.2010.01726.x.
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Papadakis, Yiannis. "Nation, narrative and commemoration: political ritual in divided Cyprus." History and Anthropology 14, no. 3 (2003): 253–70. http://dx.doi.org/10.1080/0275720032000136642.
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Drescher, Seymour. "‘Chords of Freedom’: Commemoration, Ritual and British Transatlantic Slavery." Slavery & Abolition 29, no. 4 (2008): 539–41. http://dx.doi.org/10.1080/01440390802486630.
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Pinthongvijayakul, Visisya. "Personhood and political subjectivity through ritual enactment in Isan (northeast Thailand)." Journal of Southeast Asian Studies 49, no. 1 (2018): 63–83. http://dx.doi.org/10.1017/s0022463417000698.
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This article examines the relationship between an important local spirit cult and the construction of Isan political identity in Chaiyaphum province, northeast Thailand. Isan subjectivity has largely been studied through social or political-economic lenses. This study looks, however, at the spiritual experiences and ritual performances that crucially manufacture a local version of personhood. The spectacular annual performance of social memory and historical commemoration of Phaya Lae is constitutive of political identity for the people of Chaiyaphum province. I argue that the rituals surrounding the Phaya Lae cult enable the people of Chaiyaphum to perceive their subjectivity as Thais via the integration of the deity into the historical imagination of the state. I argue further that such local performances of spirit cults sustain Thailand as a ‘ritual state’ in which power and prestige are maintained by ritual enactments both in everyday life and ceremonial events. Through mediumship, the periphery draws charisma from the central Thai state and in turn ritually sustains the potency of the centre.
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Crews, Robert D. "Mourning Imam Husayn in Karbala and Kabul: The political meanings of ʿAshura in Afghanistan". Afghanistan 3, № 2 (2020): 202–36. http://dx.doi.org/10.3366/afg.2020.0056.
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This article explores Afghan Twelver Shiʿi commemoration of the martyrdom of Imam Husayn at the Battle of Karbala. It shows how the rites of remembrance and mourning celebrated on ʿAshura in Afghanistan has evolved in important ways from the late nineteenth century to the recent past. More than a pivotal event in the ritual calendar of Shiʿism, ʿAshura has served as an index of Afghan politics—and a field of contestation among state officials, clerical authorities, and the Shiʿi faithful. It has thus been at the center of struggles over the identity of the Afghan nation, the status of the Shia, and ritual practices in public life. Drawing on representations of ʿAshura produced by government authorities, state media, clerics, and lay people, this article examines how different actors have competed to give ʿAshura meaning and to develop distinctively Afghan forms of commemoration.
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Gilbert, George. "RIGHTIST RITUAL, MEMORY AND IDENTITY COMMEMORATION IN LATE IMPERIAL RUSSIA." Revolutionary Russia 28, no. 1 (2015): 22–47. http://dx.doi.org/10.1080/09546545.2015.1037106.
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Juhász, Katalin. "6 October - The memorial day of the Martyrs of Arad in historical perspective: commemoration practices, local and folklore traditions." A day in the calendar. Celebrations and memorial days as an instrument of national consolidation in Central, Eastern and South-Eastern Europe from the nineteenth to the twenty-first century, no. 1 (2019): 17–46. http://dx.doi.org/10.31168/2619-0877.2018.1.1.
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The Hungarian revolution of 1848–1849 which broke out as a fight for civil reforms, new constitutional arrangements and national independence ended with the execution of the revolutionary generals on 6 October 1849 in Arad. Ever since, this day is marked annually all over the country as a day of national mourning, and in 2001 it was legally instituted in the calendar as a day of commemoration. The article explores the shaping of the cult of “the Martyrs of Arad” as well as the history and the format of commemorative events from the middle of the nineteenth century to the present day. Folklore (textual and ritual) traditions connected with the Martyrs of Arad, spread both in towns and the countryside and still define the meaning and content of the commemorative practices. A song about the Martyrs of Arad deserves special attention as it has remained a constant element of memorial events, which otherwise vary across the country
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ROBERTS, BEN. "Entertaining the community: the evolution of civic ritual and public celebration, 1860–1953." Urban History 44, no. 3 (2016): 444–63. http://dx.doi.org/10.1017/s0963926816000511.
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ABSTRACT:Civic ritual and pageantry have been mainstays of urban culture since the Middle Ages, but it has been suggested that they entered a period of decline from the 1870s onwards. This article suggests that instead, local authorities reformed and revised their use of civic ceremony, celebration and commemoration, in order to keep pace with contemporary culture and to maintain public interest. The towns of Darlington and Middlesbrough are considered to highlight the use of recreational and sensory-rich ritual in the urban setting. It is suggested that historians should therefore adopt a broader methodology and broaden their definition of what constituted civic ritual in the twentieth century.
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La Flamme, Michelle. "Theatrical Medicine: Aboriginal Performance, Ritual and Commemoration (for Vanessa Lee Buckner)." Theatre Research in Canada 31, no. 2 (2010): 107–17. http://dx.doi.org/10.3138/tric.31.2.107.
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Lissovsky, Nurit. "The oak grove as a place of commemoration: ritual and landscape." Studies in the History of Gardens & Designed Landscapes 40, no. 3-4 (2020): 263–77. http://dx.doi.org/10.1080/14601176.2020.1759972.
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Makhmudah, Siti. "Mensinergikan Nilai-Nilai Keagamaan dengan Kearifan Lokal sebagai Upaya Mewujudkan Masyarakat Madani (Studi Kasus Komunitas Keagamaan Kejawen di Desa Bajulan Kecamatan Loceret Kabupaten Nganjuk)." Jurnal Konseling dan Pendidikan 5, no. 1 (2017): 11. http://dx.doi.org/10.29210/113600.
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Abstract This research executed in Countryside of Bajulan of Subdistrict Loceret of Regency Nganjuk. A lot of society assuming, that Countryside Bajulan very go together the mistical things like ritual-ritual kejawen that is nyadranan, clean countryside, ceremony of parna prahista, kirab pusoko and arca, ritual malem syuro, holy ritual water intake, ritual take a bath in source water, medium of lelaku ritual/meditating, ceremony of ngangsu kaweruh, and others. The Ritual-ritual not get out of the belief kejawen, like shalat at the same time sit, not execute the fasting ramadhan but following feast day of Ramadan and others Internal issue Formula this research is: 1) How form of activity of Islam kejawen and its resolving in in perpective of Islam in realizing and creating environment which madani in region Nganjuk 2) How method for the menyinergikan of religious value wisely is local budanya, in in perpective of Islam in realizing and creating environment which madani in region Nganjuk 3) How method applying for the menyinergikan of religious value wisely is local budanya, in in perpective of Islam in realizing and creating environment which madani in region Nganjuk? This research use the method qualitative (qualitative approach), in the form of utterance or article and behavior perceived the. Research type used is case study, that is a research conducted intensively, inch, and circumstantial to an organization, institute, or certain symptom. Procedure of data collecting with the interview, observation, and documentation. Analyse the data conducted by data discount, data presentation, and conclusion withdrawal. Checking of data Authenticity use the lengthening of taking part in, perception assidinity, and trianggulasi. Conclusion from this research result is: 1) forms of Activity of Islam kejawen in Countryside Bajulan among other things is nuptials, ceremony of tingkeban or mitoni, birth ceremony, ceremony of sunatan or circumcision, last offices, nyadran, clean of countryside, ceremony of commemoration of birthday of Prophet of Muhammad Saw., and ceremony of nifsu sya'ban of mid of month sya'ban (ruwah). 2) Method for the menyinergikan of religious value wisely is local culture in Countryside Bajulan is with the mission of bil matter, blaze the way the activity Islamic, Commemoration of Red-Letter Day Islam, Islam education, strategy infiltrate the culture, strategy of ta'lim or education, and sentimental strategy. 3) Method applying for the menyinergikan of religious value wisely local culture in perpective of religion in realizing and creating environment which madani in Countryside Bajulan by applying mission of bil matter, blaze the way the activity Islami, Commemoration of Red-Letter Day Islam, Islam education, forming of dirasah Islamiyah for the parent of, istighosah, and activity practice the shalat. With the the method applying, expected to make Islam as acceptable majority religion by society of Countryside Bajulan
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Анисимов, Николай Владимирович. "The Commemorative Ritual in the Ethnocultural Landscape of an Udmurt Village." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (April 24, 2021): 145–56. http://dx.doi.org/10.26158/tk.2021.22.1.012.
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В статье на основе полевых материалов автора рассматривается узколокальный обряд поминовения покойных, умерших на чужбине и неестественной смертью, - чекан, который по сей день проводится жителями двух родственных деревень - Калашур (удм. Вуж Тӥгырмен) и Дубровский (удм. Выль Тӥгырмен) Киясовского района Удмуртской Республики. В церемонии участвуют представители только этих деревень, приезжают уехавшие в другие районы односельчане. Он совершается раз в четыре года в июне високосного года. Место проведения обряда находится ниже по течению реки Шехостанка (удм. Миёл) относительно д. Калашур, местные жители называют его «чекан/чекаськон иньты». От номинации обряда получили название и все прилегающие объекты окружающего пространства (родник, луг, жертвенная ель и т. д.), которые не утратили своего сакрального значения и в настоящее время. Неоднократное участие в ритуале и наблюдения позволили сделать следующие выводы: 1) традиционное место проведения обряда каждый раз смещается ближе к д. Калашур; 2) уменьшается количество участников церемонии, в том числе приезжих односельчан; 3) сокращается обрядовый сценарий, упрощаются его структурные элементы. Таким образом, трансформируется первоначальный религиозно-культурный ландшафт деревни. Based on fieldwork, this article examines a local Udmurt commemoration ritual called Chekan, which is strictly associated with one of the summer months of leap years and included in the cycle of commemorative rituals dedicated to a particular category of deceased - people having died abroad and by non-natural causes. The participants in this ritual are only the inhabitants of two related villages, Kalashur (in Udmurt Vuzh Tigyrmen) and Dubrovskiy (in Udmurt Vyl’ Tigyrmen) in the Kiyasovo District of the Udmurt Republic, as well as people who had left these villages but came back on purpose to attend. The ceremony takes place downstream of the Shekhostanka River (in Udmurt Miyol) relative to the village of Kalashur; locals call it “chekan/chekas’kon in’ty” (“the place of the Chekan/Chekas’kon”). Everything in the surrounding space (the spring, meadow, sacrificial spruce, etc.), includes “Chekan” - the name of the ceremony - in their designation and continues to preserve a sacred significance. Repeated participation in the ritual has allowed the author to reconstruct its diachrony, to describe its synchronic forms and to follow the evolution of the ritual scenario. The infrequency of the ritual has led to the reduction and simplification of its structure, a decrease in both in quantitative participation and in its diversity, as well as to a change of place. In general, the waning of this tradition has entailed a significant transformation of the cultural and religious landscape of the village.
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Dundas, Paul. "A Digambara Jain Samskāra in the Early Seventeenth Century: Lay Funerary Ritual according to Somasenabhattāraka's Traivarnikācāra." Indo-Iranian Journal 54, no. 2 (2011): 99–147. http://dx.doi.org/10.1163/001972411x550069.
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AbstractThis paper examines the description of the funeral ritual to be performed for a lay Digambara Jain which is provided by Somasenabhattāraka in his Traivarnikācāra , written in Maharashtra in 1610. This description represents the fullest textual account hitherto available of premodern Jain mortuary ceremonial for a non-renunciant. Despite Jainism's consistent rejection of brahmanical śrāddha ceremonies intended to nourish deceased ancestors, Somasenabhattāraka clearly regards the performance of these as a necessary component of post-funerary commemoration. The paper focusses on Somasenabhattāraka's references to árāddha and the ancestors and suggests how categories deriving from brahman ritual ideology were maintained in a devalorised form in the Digambara Jain context.
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Chuks, Madukasi Francis. "Igba-Ada Festival: Commemorating the Ohafia Invaders as a Kind of Traditional Carnival through Ovala Festival in Aguleri Cosmology." Randwick International of Social Science Journal 1, no. 2 (2020): 213–26. http://dx.doi.org/10.47175/rissj.v1i2.62.
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The ritual festival of Igba-Ada is a traditional carnival which symbolizes commemoration of the synergy between the living and dead and it acts as a spiritual conduit that binds or compensates the entire villages that constitutes Aguleri as a kingdom of one people with one destiny through the mediation of their contact with their ancestral home and with the built/support in religious rituals and cultural security of their extended brotherhood. This research work discusses Mmanwu Festivals and their symbolic representation in an Igbo community focusing on Igba-Ada carnival in Aguleri, Anambra East local government area. Secondary source as a kind method were reviewed and analyzed using the area cultural approach. This festival is a commemoration of how the Ohafia invaders were chased out and conquered by the egalitarian youths of Aguleri by reinenforcing themselves in other to wage war against their enemies. Basically, it usually an occasion for jocundity and thanksgiving; people appear in their best through mimic forms and give of their best. The carnival reunites their intimate brotherhood and shows how the Aguleri community uses this through the mediation of its rituals to reassert or validate the continuity and existence of Aguleri [Igbo] Traditional Religion. It is very significant in the sense that at the conclusion of the Igba-Ada carnival, the King acquires the symbolic and political authority to rule and the power to face his enemies and symbolically preserve his realm.
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Madokoro, Laura. "The Refugee ritual: Sopron students in Canada." Journal of the Canadian Historical Association 19, no. 1 (2009): 253–78. http://dx.doi.org/10.7202/037434ar.
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Abstract In the power politics of international migration, the relationship between migrants and the states that receive them are inherently uneven. This is particularly true of the international refugee regime and the manner in which refugees have been identified and resettled in the postwar period. This paper traces the journey of 200 student refugees from Sopron University in Hungary to the University of British Columbia in 1956, following the failure of the Hungarian Revolution. It argues that the manner in which the Sopron students were selected and then settled in Canada assumed ritualistic characteristics with which the federal government attempted to shape their identity and normalize their entry into Canadian society. Tracing the Sopron students’ refugee experience beginning with their flight from Hungary to their graduation from the University of British Columbia, this paper identifies four components to the refugee ritual: selection, movement, settlement and commemoration and argues that because the Sopron forestry students migrated as a group, they experienced the ritual experience to a far greater degree than other student refugees in Canada.
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Congdon, Eleanor A. "Imperial commemoration and ritual in the typikon of the monastery of Christ Pantokrator." Revue des études byzantines 54, no. 1 (1996): 161–99. http://dx.doi.org/10.3406/rebyz.1996.1922.
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TURLEY, DAVID. "‘Chords of Freedom’: Commemoration, Ritual and British Transatlantic Slavery By J. R. Oldfield." History 93, no. 311 (2008): 439–40. http://dx.doi.org/10.1111/j.1468-229x.2008.431_41.x.
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Kolіastruk, Olha, and Oleksandr Koliastruk. "Soviet Political Rituals and Daily Practices." Scientific Papers of the Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 34 (2020): 69–74. http://dx.doi.org/10.31652/2411-2143-2020-34-69-74.
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The purpose of this article is the analysis of the Soviet political rituals and daily practices that developed under their influence. The methodology of the research is based on the general and special historical methods of cognition of the past involving the methods of socio-cultural and political anthropology. The scientific novelty of the paper consists in the fact that the role of various Soviet political rituals in establishing of the norms and practices of the Soviet daily life has been analyzed for the first time and the influence of the Soviet ritual culture in the Soviet regime strengthening has been found. Mass calendar holidays-rituals (October Revolution Day, Workers’ Solidarity Day) not only marked a new era in the history, but also leveled the sacredness of the Christian cycle (Christmas – Easter). Evolution of the formal organization of the Soviet ritual (from staging-imitation through carnivalization to monumental narrativization) and improvement of its semantic content (nomination – sacralization – monumentalization – memorialization) have been traced. From the beginning, festive commemoration was meant to form the Soviet identity, design the collective past and set the framework of collective memory. Official rituals gradually penetrated into the daily life (family and friendly holiday feasts, house cleaning, novelties purchase and greeting cards). Conclusions. From the beginning, the Soviet rituals were a reliable ideological weapon, an instrument of the communist indoctrination of the country’s population. Political rituals played a major role in legitimization of the Bolsheviks power, became an effective means of communication with society, enabled its consolidation within the framework of the Soviet political canon, minimized the social conflicts, leveled open dissatisfaction with the governmental authorities and assisted in the formation of ideological unanimity. Along with repressive methods, the Soviet political rituals served to create new political reality, enabled its acceptance by the masses of people, formed consciousness, encouraged relevant political actions and practices of the daily life.
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Kern, Martin. "Shi JingSongs as Performance Texts: A Case Study of “Chu Ci” (Thorny Caltrop)." Early China 25 (2000): 49–111. http://dx.doi.org/10.1017/s0362502800004272.
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Focused on a detailed philological analysis of the sacrificial hymn “Chu ci” in theShijing, the present study aims to reconstruct the dramatic multi-vocal structure of an exemplary early Chinese performance text. Examining the interrelation between performance and commemoration from anthropological, art historical, and linguistic perspectives, the study in its first part outlines major characteristics of early Chinese ritual culture in terms of ritual self-reference, aesthetic expression, cultural memory, and the performative act of constituting ritual reality. After these historical and theoretical considerations, a fully annotated translation of “Chu ci” is offered, with the text presented in its multi-vocal structure. This structure of multiple voices and changing perspectives is then discussed through a close analysis of linguistic features such as rhyme shifts, the distribution of pronouns and formal designations for the ritual participants, and the use of formulaic prayer sequences. It is argued that these features are directly interrelated and, if seen together, allow us to reconstruct “Chu ci” as an actual performance text that can be related to specific practices and situations of early Chinese ritual culture. It is concluded that only such a reconstruction renders the text fully intelligible, integrating all its otherwise unruly linguistic elements into a coherent reading. In view of the evidence from “Chu ci,” it is suggested that its multi-vocal structure is not a singular phenomenon but reflects a principle of composition that might also apply to other early Chinese ritual texts.
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Harmanşah, Ömür. "‘Source of the Tigris’. Event, place and performance in the Assyrian landscapes of the Early Iron Age." Archaeological Dialogues 14, no. 2 (2007): 179–204. http://dx.doi.org/10.1017/s1380203807002334.
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Performative engagements with specific, culturally significant places were among the primary means of configuring landscapes in the ancient world. Ancient states often appropriated symbolic or ritual landscapes through commemorative ceremonies and building operations. These commemorative sites became event-places where state spectacles encountered and merged with local cult practices. The Early Iron Age inscriptions and reliefs carved on the cave walls of the Dibni Su sources at the site of Birkleyn in Eastern Turkey, known as the ‘Source of the Tigris’ monuments, present a compelling paradigm for such spatial practices. Assyrian kings Tiglath-pileser I (1114–1076 B.C.) and Shalmaneser III (858–824 B.C.) carved ‘images of kingship’ and accompanying royal inscriptions at this impressive site in a remote but politically contested region. This important commemorative event was represented in detail on Shalmaneser III's bronze repoussé bands from Imgul-Enlil (Tell Balawat) as well as in his annalistic texts, rearticulating the performance of the place on public monuments in Assyrian urban contexts. This paper approaches the making of the Source of the Tigris monuments as a complex performative place-event. The effect was to reconfigure a socially significant, mytho-poetic landscape into a landscape of commemoration and cult practice, illustrating Assyrian rhetorics of kingship. These rhetorics were maintained by articulate gestures of inscription that appropriated an already symbolically charged landscape in a liminal territory and made it durable through site-specific spatial practices and narrative representations.
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Grytsenko, Oleksandr. "“Decommunization Laws”, Their Practical Implementation, and Heritage Protection: Legal, Aesthetic and Ideological Controversies." Culturology Ideas, no. 14 (2'2018) (2018): 148–60. http://dx.doi.org/10.37627/2311-9489-14-2018-2.148-160.
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The article deals with controversial relations between socalled ‘Decommunization Laws’ adopted by Ukraine’s Parliament on April 9, 2015, the practical implementation of decommunization policies (in particular, the legal requirement to remove many Soviet monuments from public space), on the one hand, and the existing legal framework of protection of historic monuments (whereby many Soviet monuments, in particular those commemorating ‘the Great Patriotic War’, are still legally protected), on the other hand. Various aspects of this controversy, legal, artistic and ideological, are analysed here. Also, commemorative and discourse-related changes in public remembrance of the Second World War proposed by the ‘Decommunization Laws’ are discussed in some detail; in particular, the broader concept of the war itself (not the ‘Great Patriotic War of 1941–1945’ any more, but the World War II, with emphasis on the “Ukrainian dimension’ of both the war effort and victims of war atrocities), the broader legal definition of protected war memorials, the introduction of Day of Remembrance and Reconciliation on May, 8; new official commemoration practices and symbols for May 8 and May 9, for which existing post-Soviet war memorials still remain the most common sites and finally, the inclusion of Ukrainian nationalists’ fight for national independence in the general picture of commemorated historic events. The concrete goals of the decommunization as defined in the four laws of April 9, 2015. In particular, more than 2000 Soviet monuments were removed from public spaces. Politically, the decommunization of 2015–2018 has not been an all-encompassing process of ideological and cultural purge but rather an All-Ukrainian ritual of symbolic liberation from the burden of Soviet totalitarian past.
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Богомолець, О. В. "ОБРЯДОВА ПРАКТИКА ЯК ЗАСІБ ЗБЕРЕЖЕННЯ КОЛЕКТИВНОЇ ПАМ’ЯТІ: УКРАЇНСЬКИЙ ВИМІР". Humanities journal, № 2 (29 жовтня 2018): 57–71. http://dx.doi.org/10.32620/gch.2018.2.07.
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Developing the strategies for conserving and rendering the social experience, and hence the basis of group identity, was unchangeable corner stone for social outlook at all stages of social development. In the meantime, it is acquiring a special significance in recent years, primarily because the globalization substantially undermines the basics of national identity, thereby causing an increase of public attention to the problems of the collective, and above all, ethnocultural identity, the mechanisms of its reproduction and legitimation.These problems are especially topical for modern Ukrainian society, which, on the one hand, is the fruit of a civilizational split and, on the other hand, of the internal and external political elites manipulative policy and low living standards.To preserve its political boundaries, the society requires not only economic stability, but also new, more effective mechanisms and strategies for social consolidation. The latter, as shown by A. Bayburin and P. Conner, can effectively be provided by thoroughly developed or historically formed spectrum of typical behavior programs that regulate all spheres of human life in society, thus forming some socially significant norms. In other words, according to the above-mentioned researchers, it is stereotypical behavior that guarantees a community existence in time as some distinct ethnographic group.Оne of the most prominent examples of stereotyped behavior is ritual practice. Possessing the established set of behavior patterns, it is able to maintain the community’s accomplished image even when its proper values lose their social significance, but continue to exist as a habit. Thus, this work highlights the role of traditional ritual practice in the process of forming the modern Ukrainian identity. In particular, the idea is defended that ritual practice is not only an inseparable element of people’s collective memory, but also the means of forming the group identity, which is perfectly confirmed by Ukrainian family ritual practice’s pecularities.It is revealed that the timeless and expressive character of ceremonial actions has a decisive importance for preserving the group identity and the established social order. Despite of the irrecurring nature, which provides the connection to the past, it always means the beginning and the end at the same time. An illustrative example in this context may be wedding, maternity and economic ceremonies. All of them are permanent and repetitive transitions from one state to another. At the same time, ritual practice gives the sense to the whole spectrum of non-ritual actions, thus defining the future’s perspective.In general, the work considers ritual practice as a specific kind of the social one. It is characterized by the set of formalized and stylized symbolic actions of the community, usually aimed at preserving the established social or by means of forming certain ideas and feelings in a person. In the course of research work, it was emphasized that the formalized, stylized and, most importantly, the repeatable nature of the ritual practice, which manifests itself through commemoration of certain historical events, memorable days or heroes, ensures its clear intention to perpetuate the connection with the past. Thus, it plays an important role in the process of preserving the collective memory. On the other hand, the formation of the community’s value system is taking place, thus contributing to the preservation of its unity.Considering the consolidating significance of the ritual practice in terms of blurring the Ukrainian cultural identity, the studying and popularization of ritual practices seems to be important and promising, which would be accompanied by commemoration of their symbolic part. Such an activity could become a significant factor in the revival of the ethno-cultural identity of the Ukrainians and promote social consolidation
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Arfman, William R. "Liquid Ritualizing." Journal of Religion in Europe 7, no. 1 (2014): 1–25. http://dx.doi.org/10.1163/18748929-00701001.
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This article concerns itself with the challenges faced when “deliberately cultivating or inventing rites” (Grimes) in late modernity, a period which philosophers and sociologists describe as fluid, reflexive, risky, and post-traditional. Through analysis of the ritual field of collective commemoration, which in the last decades has emerged in the Netherlands, it is argued that such challenges are in fact overcome by an attitude of embracing the very aspects that characterize late modern times. This attitude is dubbed ‘liquid ritualizing,’ and it is contrasted to earlier forms of ‘rooted’ ritualizing in order to challenge certain fundamental claims regarding contemporary religiosity.
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Homberger, E. "The Great War, Memory and Ritual: Commemoration in the City and East London, 1916-1939." English Historical Review 118, no. 476 (2003): 460–62. http://dx.doi.org/10.1093/ehr/118.476.460.
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Sternberg, Claudia. "The Great War, Memory and Ritual: Commemoration in the City and East London, 1916–1939." London Journal 41, no. 1 (2016): 107–9. http://dx.doi.org/10.1080/03058034.2016.1145874.
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Cossu, Andrea. "Durkheim’s argument on ritual, commemoration and aesthetic life: A classical legacy for contemporary performance theory?" Journal of Classical Sociology 10, no. 1 (2010): 33–49. http://dx.doi.org/10.1177/1468795x09352558.
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Arfman, William. "Innovating from Traditions: The Emergence of a Ritual Field of Collective Commemoration in the Netherlands." Journal of Contemporary Religion 29, no. 1 (2014): 17–32. http://dx.doi.org/10.1080/13537903.2014.864799.
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Winter, Jay, and Mark Connelly. "The Great War Memory and Ritual: Commemoration in the City and East London, 1916-1939." Albion: A Quarterly Journal Concerned with British Studies 35, no. 2 (2003): 346. http://dx.doi.org/10.2307/4054197.
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Leccese, Francesco Alfonso. "Il ḏikr nella ṭarīqa Burhāniyya secondo l’insegnamento di Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī". Annali Sezione Orientale 79, № 1-2 (2019): 180–204. http://dx.doi.org/10.1163/24685631-12340076.
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Abstract The ḏikr, the remembrance of God, is a Sufi ritual that is common to many Sufi orders and is performed by each of them in accordance to precise rules. While the rules may differ in its practice, the final aim is the same: coming near God through the repetition of His beautiful names. My paper is focused on the method introduced by šayḫ Muḥammad ‘Uṯmān ‘Abduhu al-Burhānī, a Sudanese Sufi master who lived and spread his teachings during the 20th century. Collective ḏikr is also an important element of the procedure of ḥaḍra, a traditional sufi ceremony which is performed regularly by the disciples of Burhāniyya once a week, as well as on important occasions, such as the mawlid in commemoration of the birth of the Prophet and of Sufi saints. Today the participation in this ritual has a crucial meaning for the Burhāniyya adherents, as it represents the affirmation of their Sufi identity within contemporary Muslim world.
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Feldherr, Andrew. "Non inter nota sepulcra: Catullus 101 and Roman Funerary Ritual." Classical Antiquity 19, no. 2 (2000): 209–31. http://dx.doi.org/10.2307/25011120.
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According to many recent interpretations of Catullus 101, the ritual performance it describes serves primarily as a foil, highlighting the greater expressiveness and communicative power of the poem itself. I argue instead for using the complexities of Roman funerary ritual as a model for understanding the poem's ambiguities. As funerary offerings at once establish a bond between family members and the dead and affirm a distinction between them that allows the survivors to rejoin the society of the living, so the poem articulates a tension between assertions of the brother's absence and intimations of his presence as addressee, even as speaker. Similarly, the split between the poem's fictional context as a one-time-only farewell to the brother and its existence as a repeatable literary artifact further accentuates the double allegiance of the poet. In the second section I consider how the poem, without being an epitaph itself, fulfills the functions of an epitaph, by allowing for the re-performance of the ritual, constructing the opposition between permanence and temporality present in the epitaph/monument complex, "inscribing" the brother's death at the prominent literary "crossroads" of the beginning of the Odyssey, and finally making the commemoration of the brother performed through each reading of the poem a sacrum that builds its audience into a community.
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Gafni, Reuven. "Memory and Re-Creation: The Commemoration of Synagogues of the Islamic World in Israel." Arts 9, no. 2 (2020): 64. http://dx.doi.org/10.3390/arts9020064.
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This paper aims to present several manners in which synagogues of the Islamic world—usually the more prominent and significant ones, and whose communities were uprooted following the establishment of the state of Israel—are commemorated today in Israel, by members and descendants of their original communities. This is done with reference to commemoration by name, physical design or re-creation of the liturgical and ritual customs of the original synagogues. The different manners in which these synagogues are commemorated allow us to better understand not only the significance of the synagogues for the communities which established and used them over the years, but also the way in which the subsequent communities seek to establish their shared memory and identity following the immigration to Israel.
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WATSON, J. "Review: The Great War, Memory and Ritual: Commemoration in the City and East London 1916-1939." Twentieth Century British History 15, no. 4 (2004): 436–38. http://dx.doi.org/10.1093/tcbh/15.4.436.
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Faro, Laurie M. C. "The Digital Monument to the Jewish Community in the Netherlands: a meaningful, ritual place for commemoration." New Review of Hypermedia and Multimedia 21, no. 1-2 (2014): 165–84. http://dx.doi.org/10.1080/13614568.2014.983556.
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ADEBANWI, WALE. "DEATH, NATIONAL MEMORY AND THE SOCIAL CONSTRUCTION OF HEROISM." Journal of African History 49, no. 3 (2008): 419–44. http://dx.doi.org/10.1017/s0021853708003642.
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ABSTRACTAncestors occupy a central place in African cosmologies and social practices. The death and the remembrance of Lt-Col. Adekunle Fajuyi, the Military Governor of Western Nigeria who was killed during a military coup in 1966, is used in this essay to critique the assumptions in the literature about ancestors, by linking the recent dead with the long dead in a lineage of ancestral practices. I focus on the ways in which Fajuyi's death was used in constructing ethno-national memory and history in the context of 21st-century challenges faced by the Yoruba in national politics, particularly in relation to unequal ethno-regional relations. Here, I attempt to historicize commemoration as a ritual of ethno-national validation.
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ROBERTS, DAVID D. "Myth, Style, Substance and the Totalitarian Dynamic in Fascist Italy." Contemporary European History 16, no. 1 (2007): 1–36. http://dx.doi.org/10.1017/s0960777306003602.
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AbstractRecent studies of Italian Fascism have focused on ritual, spectacle, commemoration and myth, even as they also take seriously the totalitarian thrust of Fascism. But whereas this new culturalist orientation has usefully pointed beyond earlier reductionist approaches, it has often accented style and myth as opposed to their opposites, which might be summed up as ‘substance’. Some of the aspirations fuelling Fascism, responding to perceived inadequacies in the mainstream liberal and Marxist traditions, pointed beyond myth and style as they helped to shape the Fascist self-understanding – and Fascist practice. This article seeks to show how the interplay of substance, style and myth produced a particular – and deeply flawed – totalitarian dynamic in Fascist Italy.
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Yahya, Mohamad. "FUNGSI PENGAJIAN DAN MUJĀHADAH KAMIS WAGE BAGI KOMUNITAS PESANTREN SUNAN PANDANARAN, SLEMAN, YOGYAKARTA." Jurnal Living Hadis 1, no. 1 (2016): 51. http://dx.doi.org/10.14421/living-hadis.2016.0101-03.
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This article is part of anthropological research about Mujāhadah Kemis Wage in Pesantren Sunan Pandanaran, Sleman Regency, Yogyakarta. Having used participatory technic, interview, observation, as well as documentation data, this research benefited fungsionalisme Bronislaw Malinowski theory for both descripting and analyzing the data. Part of research result are the form of Mujāhadah kamis wage that consist of: (1) khatm al-Qur’ān (2) khatm al- Qur’ān prayer, (3) theological sermons, (4) recitation of asmaul husna, (5) recitation of ratībul ḥaddād, (6) recitation of ‘ibādallah, (7) as well commemoration of ṣalawat during public endorsing. While according to fungcionalism point of view, this public ritual congregation entails several functions spread from religious dimension, to education, socio-political, up to sectarian ideology.
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Yahya, Mohamad. "FUNGSI PENGAJIAN DAN MUJĀHADAH KAMIS WAGE BAGI KOMUNITAS PESANTREN SUNAN PANDANARAN, SLEMAN, YOGYAKARTA." Jurnal Living Hadis 1, no. 1 (2016): 51. http://dx.doi.org/10.14421/livinghadis.2016.1068.
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This article is part of anthropological research about Mujāhadah Kemis Wage in Pesantren Sunan Pandanaran, Sleman Regency, Yogyakarta. Having used participatory technic, interview, observation, as well as documentation data, this research benefited fungsionalisme Bronislaw Malinowski theory for both descripting and analyzing the data. Part of research result are the form of Mujāhadah kamis wage that consist of: (1) khatm al-Qur’ān (2) khatm al- Qur’ān prayer, (3) theological sermons, (4) recitation of asmaul husna, (5) recitation of ratībul ḥaddād, (6) recitation of ‘ibādallah, (7) as well commemoration of ṣalawat during public endorsing. While according to fungcionalism point of view, this public ritual congregation entails several functions spread from religious dimension, to education, socio-political, up to sectarian ideology.
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Nelson, John. "Social Memory as Ritual Practice: Commemorating Spirits of the Military Dead at Yasukuni Shinto Shrine." Journal of Asian Studies 62, no. 2 (2003): 443–67. http://dx.doi.org/10.2307/3096245.
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For architects of citizenship and nationhood, there is no shortage of conflicts and wars from which to build modern myths about submerging individual suffering and loss to greater causes. The grief, anger, and despair of individuals can be integrated over time into collectively shared assumptions about the indebtedness of the living to their heroic compatriots and ancestors. To remember these conflicts and those who (depending on the political context) either “lost” or “gave” their lives has been throughout recent history a vital act of citizenship, both “affirming the community at large and asserting its moral character” (Winter 1995, 85). Certainly from an American perspective, national identity remains “inexorably intertwined with the commemoration and memory of past wars” (Piehler 1995, 3). This observation applies even more intensely elsewhere in the world (e.g., Russia, China, France, Japan) where the loss of combatant and civilian life has been far greater.
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Kupisiński, Zdzisław. "Remembrance of the Deceased in Annual Rituals in Poland." Anthropos 115, no. 2 (2020): 527–34. http://dx.doi.org/10.5771/0257-9774-2020-2-527.
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The article presents beliefs and rituals related to All Souls’ Day typical for folk Catholicism in Poland. It is based on the results of the ethnographic fieldwork conducted by the author in Radom and Opoczno regions (central Poland), in the years 1980-1983, 1990-1993 and 1998-2005 (a total of 414 days, 650 interviews with 998 informants), as well as on the literature concerning this and other regions of Poland. The popular remembrance of the dead and care for their graves is noticeable throughout the year. Cemeteries in Poland are often visited by people whose relatives passed over to “the other world,” who place flowers and candles on the graves, tidy them up, and pray. Commemoration of the dead takes on a special dimension such days as Christmas, Easter, All Saints’ and All Souls’ Day. Many old All Souls’ rituals disappeared already in the Middle Ages as a result of Christianization and eradication of pre-Christian beliefs. Still, until the 1970s one could observe or reconstruct (relying on the memory of informants) many pre-Christian beliefs and customs that used to be regulated by the ancient ritual calendar based on the solar cycle and the worship of ancestors. The presence of those ancient elements in folk beliefs and rituals indicates a strong faith of the people in life after death, exhibited also by the inhabitants of the area under study both in past centuries and today, although today those customs are given a Christian theological interpretation.
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Boehm, R. A. "Alexander, “Whose Courage Was Great”: Cult, Power, and Commemoration in Classical and Hellenistic Thessaly." Classical Antiquity 34, no. 2 (2015): 209–51. http://dx.doi.org/10.1525/ca.2015.34.2.209.
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An epitaph dating to ca. 217 BCE for Antigenes, a fallen soldier from Demetrias, refers to the tomb of Alexander, “whose courage was great.” This article first provides a reading of the epigram as a document that reflects a compressed civic and cultic map of a recent Hellenistic city foundation and grounds Antigenes’ heroic death in the wider ritual landscape of his patris. It then argues for the identification of one point of reference, the tomb of Alexander, with the infamous tyrant of Thessaly, Alexander of Pherai, and for the continued presence of a heroic cult of Alexander in the “new” polis of Demetrias. The commemorative dynamic at work in the epitaph provides insight into contemporary views of fourth-century tyranny, calling the traditional portrait of Alexander into question, and helps to reconstruct the Hellenistic reception of the recent past among civic bodies and individuals operating under dramatically changed political circumstances.
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Oparin, Dmitri A. "The Commemoration Rite of Asiatic Yup'ik [Eskimos] and the Contemporary Ritual Space of Novoe Chaplino and Sirenkiki." Anthropology & Archeology of Eurasia 52, no. 3 (2013): 59–88. http://dx.doi.org/10.2753/aae1061-1959520304.
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