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Journal articles on the topic 'Ritual places'

Author: Grafiati

Published: 1 June 2024

Last updated: 31 July 2025

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1

Rizun, Nazar. "SCANDINAVIAN THING-ASSEMBLIES AND CULTIC SITES AS RITUAL SPACE: RESEARCH STATUS." Ethnic History of European Nations, no. 64 (2021): 7–14. http://dx.doi.org/10.17721/2518-1270.2021.64.01.

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The article investigates the most recent studies on ritual space (thing-assemblies, cultic sites, and ceremonial buildings) in the late Iron Age and medieval Scandinavia. Various rituals, performed at these locations, allowed elites and rulers to gain and maintain power, to create and sustain social order, to resolve conflicts. The paper explores the works of A. Sanmark (research on assemblies as ritual space), F. Iversen (centers of cult), O. Sundqvist (cultic sites and buildings), L. Sonne (political leaders and cult), L. Larsson (ceremonial structures), and other contemporary scholars. The

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Hendri, Restuadhi, Dewi Ratna, and Wardhianna Sotyania. "Monthly Ritual Kamis Manis as Representation of Celebrating Relation Between Human Being and God in Kalipagu, Ketenger Village, Baturraden District, Banyumas Regency." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE HUMANITY & MANAGEMENT RESEARCH 02, no. 12 (2023): 1151–58. https://doi.org/10.5281/zenodo.10287800.

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The relationship between man and God usually understood and placed as a private matter of each human being. It practices in certain forms of worship (rituals) regulated by religion. In this case, the notion of religion is as known, adhered to, and practiced by the wider community such as, Buddhism, Hinduism, Islam, Catholicism, Confucianism, and Protestantism. Those six religions have different way of worship systems and practices and therefore they also have different places of worship. In Kalipagu, Ketenger Village, Baturraden District, there is a ritual that can actually unite and bring peo

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Ahlrichs, Jan Johannes, Kai Riehle, and Nurzat Sultanalieva. "Production of Liminal Places – An Interdisciplinary Account." EAZ – Ethnographisch-Archaeologische Zeitschrift 56, no. 1/2 (2015): 205–42. http://dx.doi.org/10.54799/yadx8495.

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Using the concept of liminality, this paper provides a comparative study of ritual places. The concept was introduced by Arnold van Gennep in his study "rites de passage", in which he differentiated between rites of separation (préliminaires), rites of transition (liminaires) and rites of aggregation (postiliminaires). The main characteristics of liminality were elaborated by Victor Turner: of crucial importance are the temporary dissolution or reversal of existing social structures and the visit of places that are set apart due to their geographical or cultural location. Accordingly, these pl

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Jones, Ruth. "Inventing rituals; inhabiting places ritual and community in public art." Journal of Arts and Communities 1, no. 2 (2009): 147–67. http://dx.doi.org/10.1386/jaac.1.2.147/1.

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Isnaeni, Hendrajaya, Salsa Muafiroh, Zafira Rahmatul Ummah, et al. "Sacred Places, Ritual and Identity: Shaping the Liminal Landscape of Banda Neira, Maluku Islands." Land 14, no. 5 (2025): 1109. https://doi.org/10.3390/land14051109.

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In the context of globalization and rapid societal changes, preserving sacred landscapes is vital for cultural identity and resilience. This study investigates the concept of liminality within the cultural landscape of Neira Island, emphasizing the significance of the Buka Kampung ritual and keramat (sacred objects) as integral components of Neira landscape identity. Through qualitative analysis and case studies, the study explores how these rituals serve as liminal practices that mediate between continuity and transformation. The findings highlight that the act of making offerings at keramat

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Wright, Duncan, Glenn van der Kolk, and Dauareb community. "Ritual pathways and public memory: Archaeology of Waiet zogo in Eastern Torres Strait, far north Australia." Journal of Social Archaeology 19, no. 1 (2018): 116–38. http://dx.doi.org/10.1177/1469605318771186.

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The materiality of performative ritual is a growing focus for archaeologists. In Europe, collective ritual performance is expected to be highly structured with ritual often resulting in a loud archaeological signature. In Australia and Papua New Guinea, ritual (and collective ritual movement) is also highly structured; however, materiality and permanence are frequently secondary to intangible and/or impermanent considerations. In this paper, we apply the framework of public memory to places and objects associated with the Waiet cult in Eastern Torres Strait. We explore the extent to which ritu

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Novák, Veronika. "Helynevek és hatalom." Belvedere Meridionale 34, no. 2 (2022): 94–106. http://dx.doi.org/10.14232/belv.2022.2.7.

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The paper analyses the spatial aspects and the writing down of the publication ritual of royal and local ordinances in late medieval Paris, based on the study of the register books of the royal provost in the Châtelet (Archives nationales de France, Y2-Y6), the Livres de couleur. The majority of the publications are described as made « at the accustomed places », and only a small part (cc.50) of the registered publication rituals are documented with a list of place names. Their microscopic study helps to understand the detailed workings of medieval power rituals. The analysis of the lists show

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Valdés Guía, Miriam A. "Civilising the Eleusinian Sacred Way." Gerión. Revista de Historia Antigua 40, no. 2 (2022): 529–52. http://dx.doi.org/10.5209/geri.80525.

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The Sacred Way to Eleusis is one of the most interesting places in Greece for exploring the social and religious construction of the landscape in Ancient Greece. Eleusis was considered to be the borderland of Attica and its incorporation into the chóra of Athens was a long and hazardous process that apparently took place between the eighth and sixth centuries BC. In this paper, the spotlight is placed on the process of constructing this sacred way through myths and rituals. These are linked to some crucial places along the way, built as landmarks or nodes where rites, stories and cults intertw

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N.C, Yusuf Rizky, Paramitha Dyah Fitriasari, and Eli Irawati. "NURTURE DAN NATURE PADA IRINGAN MUSIK NGINGGUT DALAM RITUAL SEMEGAH ERAU PELAS BENUA DI GUNTUNG KALIMANTAN TIMUR." Sorai: Jurnal Pengkajian dan Penciptaan Musik 14, no. 2 (2022): 88–96. http://dx.doi.org/10.33153/sorai.v14i2.3910.

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Nginggut music tradition in the Semegah ritual is one of the cultures that has been maintained until now. Nginggut and Belian musicians are important elements of bonding, harmony, magical and sacred atmosphere in the implementation of rituals. The ritual implementer must be a person who is considered capable of carrying out the ritual and has physical, psychological, and reasoning endurance. This view forms the social construction of the paradigm that men are people who deserve to carry out rituals, both as leaders and musicians. Meanwhile, women are the people who support the ritual, because

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Liu, Jiarui. "How Did Rituals Change with the Changing Ritual Places During the Second Millennium BC in Southwest England?" International Journal of Education and Humanities 17, no. 1 (2024): 171–75. http://dx.doi.org/10.54097/1w0sq326.

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This study explores the transformation of ritual spaces in southwest England during the second millennium BC, focusing on the transition from monumental structures to residential settlements. Initially, ritual activities predominantly occurred within barrows and ring-cairns. By the Middle Bronze Age, however, these activities shifted towards houses and settlements, reflecting broader changes in architectural practices and social dynamics. This research examines the implications of these shifts through archaeological findings and literature review, highlighting how rituals became integrated int

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Widana, I. Gusti Ketut, and I. Gusti Ayu Suasthi. "LANDASAN TEOLOGI PRAKTIK RITUAL HINDU." WIDYANATYA 1, no. 2 (2019): 56–67. http://dx.doi.org/10.32795/widyanatya.v1i2.497.

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Basically, ritual activities are a series of sacred (sacred / sacred) actions carried out by Hindus using certain tools, places, and certain ways. Its main function is as a medium to surrender by worshiping God along with His manifestations accompanied by various offerings while accompanied by prayers (mantras) in order to obtain a gift of salvation. The rituals that are often encountered and experienced and carried out in daily life are generally life cycle rituals such as the rituals of birth, marriage, until death that are religiously believed by followers. Hinduism itself as a religion con

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TADINA, N. A., and T. S. YABYSHTAEV. "ON THE TRANSFORMATION OF “TYING RITUAL RIBBONS AT THE SACRED PLACES” CUSTOM OF THE ALTAI PEOPLE." Field studies in the Upper Ob, Irtysh and Altai (archeology, ethnography, oral history and museology) 19 (2024): 181–86. https://doi.org/10.37386/2687-0584-2024-19-181-186.

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Based on the collected information, the prerequisites and conditions for the transformation of the custom of tying ritual ribbons in the sacred places of the Altai people are highlighted. An ethnographic analysis of Internet user reports on cases of vandalism, tourists leaving rags on branches next to white ribbons is given. Suggestions on ways to avoid strangers’ participation in the sacred places veneration rituals in the Altai Republic are considered.

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Mauck, Marchita B. "Forming a Holy People: Ritual Places." Studia Liturgica 24, no. 1 (1994): 45–57. http://dx.doi.org/10.1177/003932079402400104.

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Andrews, Jacob J. "Conformed by Praise: Xunzi and William of Auxerre on the Ethics of Liturgy." American Catholic Philosophical Quarterly 96, no. 1 (2022): 113–36. http://dx.doi.org/10.5840/acpq20211129240.

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The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and

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Sulistyorini, Dwi. "Mitos masyarakat terhadap ritual di Candi Songgoriti sebagai warisan pengetahuan budaya lokal." Diglosia: Jurnal Kajian Bahasa, Sastra, dan Pengajarannya 7, Sp.Iss (2024): 57–66. http://dx.doi.org/10.30872/diglosia.v7isp.iss.946.

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This research aims to reveal the community's treatment of the Songgoriti temple and the grave of its founder, the rituals carried out at the Songgoriti temple and the grave of Mbah Patok along with the offerings and their meaning. This type of research is field research, a descriptive method with a qualitative approach. The research data consists of the behavior of people with beliefs and rituals at the Songgoriti temple and Mbah Patok's grave. Data sources were obtained from informants, events, and documents. Data collection techniques using observation, interviews, and document study. The co

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Knuts, Eva. "Löftesrika ringar." Kulturella Perspektiv – Svensk etnologisk tidskrift 14, no. 2 (2005): 41–48. http://dx.doi.org/10.54807/kp.v14.30670.

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Wedding rings have strong networks of actors that want them to circulate in wedding rituals, on market places and in human minds. Rings are seen as a "natural" part of wedding ceremonies but are not needed when you get married. Wedding rings are artefacts that get a lot of attention in wedding magazines and hold a strong position at the moment. Wedding rings help to stabilize relations, subjects and the wedding ritual. This object externalizes values which are embedded in social processes and makes it visible and negotiable but it is also an object with materiality. The wedding ritual becomes

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Efremova, N. S. "Cultic Complexes of the Urals and Western Siberia: Historiographic Aspect." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 427–32. http://dx.doi.org/10.17746/2658-6193.2021.27.0427-0432.

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This article discusses the history of research into unusual type of archaeological objects - cultic places, altars, and sanctuaries, located in the Urals and Western Siberia, including the time when the sites of warship in these regions were mentioned for the first time and when scholars’ interest in sacred objects of the past emerged. The stages in expanding the corpus of sources, interpreting the functional purpose of sacred objects, and identifying their ethnic affiliation are presented chronologically. Studies of archaeological sites which reveal unique traces of spiritual culture together

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Savelieva, Kateryna. "Private places of worship in Tyras during Roman times." Revista Arheologică 21, no. 1 (2025): 48–62. https://doi.org/10.52603/ra.xxi.1.2025_04.

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The aim of this paper is to summarize and consolidate information on private cult practices based on sources found in the residential houses of the ancient city of Tyras. Over years of investigation, several rooms from different houses dating to the 2nd-3rd centuries AD have been excavated. Some of these rooms may have served as home shrines - spaces where families performed religious rituals and made offerings to the gods. Evidence for this includes the discovery of objects associated with cult practices, such as sculptures of deities, votive reliefs, terracotta figurines, ritual vessels, and

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Rohman, Abdul, Mintarti Mintarti, and Noor Asyik. "Offering Rituals (Sesajen): Synthesis of Religion and Culture from the Perspective of Islamic Religious Groups." Jurnal Theologia 34, no. 2 (2024): 199–220. http://dx.doi.org/10.21580/teo.2023.34.2.18157.

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This research examines the community's offering rituals to honor gods, ancestral spirits, and guardian spirits of sacred places. This ritual caused controversy among Muslims because it contained elements of shirk. This research aims to seek a synthesis of this controversy. This research uses a qualitative descriptive method approach with an ethnographic type. Data collection was carried out through observation and interviews. Data analysis uses interactive methods. The research results show that offering rituals can be synthesized from a religious and cultural perspective with the following co

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Houseman, Michael. "Painful Places: Ritual Encounters with One's Homelands." Journal of the Royal Anthropological Institute 4, no. 3 (1998): 447. http://dx.doi.org/10.2307/3034156.

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Wardi, I. Nyoman. "Mitosis dan Ritual Mohon Air Hujan di Kawasan Pura Batukaru Kabupaten Tabanan-Bali: Perspektif Ekologi Budaya." Bumi Lestari Journal of Environment 23, no. 2 (2023): 102. http://dx.doi.org/10.24843/blje.2023.v23.i02.p11.

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Batukaru Temple Cultural Reserve is one of the Kahyangan Jagat (State Temple) in Bali, and its area has been designated by UNESCO (2012) as one of the World Cultural Heritage of Bali. This study aims to reveal the meaning of the ritual of asking for rainwater (pakelem ritual) for traditional farming communities (subak) in the Batukaru Cultural Heritage Area of Tabanan Regency. The study was conducted by collecting data through observation, interviews, and literature study. The collected data were analyzed descriptively qualitatively using the cultural ecology approach. Successively, sacrificia

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Ozola, Silvija. "GENERATIVE CREATING OF SACRAL SPACE: MYTHOLOGY, COSMOLOGY AND PLACES FOR CULT RITUALS." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 4 (May 28, 2021): 626–52. http://dx.doi.org/10.17770/sie2021vol4.6201.

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Signs are an integral part of the existence of humanity. The Latvians have one of the most complicated symbolic sign system in the world—the Lielvārde belt which includes symbols of strong energy and encodes ancient information that characterizes the special relation to nature and the Universe. God is the basis of moral values and the origin of all events. The understanding of Latvian deities is based on creative thought, and each sign of the deity image is a structural whole with a certain informative value. The Balts’ tribes for cult rituals chose energetically powerful places. Generative cr

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Pati, Yohanes Ronaldo Kowak, Herman Punda Panda, and Oktovianus Naif. "Nilai Kearifan Lokal Ritual Moritana dalam Kepercayaan Marapu di Sumba Barat Daya." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 10, no. 4 (2024): 1085. https://doi.org/10.32884/ideas.v10i4.1721.

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Indigenous beliefs that live in many places in Indonesia have intangible wealth in the form of local wisdom. This local wisdom is manifested, among other things, through rituals involving many community members. This research aims to highlight local wisdom values from the Moritana ritual of the Marapu belief in the island of Sumba. The research method used is qualitative research which includes field research and literature review. The research results show the value of local wisdom of the local community through the Moritana ritual which includes religious, ethical and social values. These va

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Ayatullah, Humaeni. "RITUAL MAGI DALAM BUDAYA MASYARAKAT MUSLIM BANTEN." IBDA` : Jurnal Kajian Islam dan Budaya 13, no. 2 (2015): 26–52. http://dx.doi.org/10.24090/ibda.v13i2.660.

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This article discusses various magical rituals and their meaningsfor Muslim society of Banten. How the meanings and functions of rituals; what kinds of magical rituals used and practiced by Muslim society of Banten become two main focuses of this article; besides, it also tries to analyze how Muslim society of Banten understand the various magical rituals. This article is the result of a field research using ethnographical method based on anthropological perspective. To analyze the data, the researcher uses structural-functional approach. Library research, participant-observation, and depth-in

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Rossano, Matt J. "Ritual Behaviour and the Origins of Modern Cognition." Cambridge Archaeological Journal 19, no. 2 (2009): 243–56. http://dx.doi.org/10.1017/s0959774309000298.

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This article argues that ritual behaviour was a critical selective force in the emergence of modern cognition. The argument is based on the following observations: (1) Upper Palaeolithic Cro-Magnons exhibited unprecedented levels of social complexity and there is evidence to suggest that this complexity may have begun even earlier in Africa, possibly connected with the Toba eruption. (2) Creating larger, more complex social arrangements, especially those that cut across traditional within-group boundaries, would have required more elaborate and demanding social rituals. (3) Ritual behaviour re

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Gierek, Bożena. "Nonverbal Communication in Rituals on Irish Pilgrimage Routes." Religions 13, no. 12 (2022): 1219. http://dx.doi.org/10.3390/rel13121219.

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There are endless lists of academic publications on pilgrimage and on nonverbal communication, but very rarely if at all, do these two phenomena meet together in the same one, hence the author’s attempt to bring them together here. In this article the author discusses nonverbal communication in the context of pilgrimage rituals. Since rituals are carried out both physically and mentally, their performance requires the involvement of all the senses. A ritual may be verbal or nonverbal and very often is both. All elements of the ritual send a message. Thus, ritual communicates—it is a source of

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Pabbajah, Mustaqim, Rabiatul Adawiah, and Muh Darwis. "The Silence Bissu: Cultural Misaccommodation of Local Communities in Ritual Ceremony." Jurnal Theologia 35, no. 1 (2024): 39–58. http://dx.doi.org/10.21580/teo.2024.35.1.20331.

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This article aims to explain how cultural misaccommodation of rituals in local communities can occur. Bissu as a component of society comes along with negotiations to maintain the rituals and religiosity that have shaped their identity. The presence of bissu in the ritual procession is an authority that they have culturally. Throughout the history of civilisation, bissu were the main, sacred and central party in the ritual procession. However, what happened on Bone's 62nd anniversary was a moment when bissu were not involved. This article is based on data obtained from online searches. News an

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Bae, Jonghoon, Minsoo Kim, Young-Kyu Kim, Sangchan Park, and Seung-Yoon Rhee. "Ritual Networks of Difference and Conflict: Accepting Strangers into the Workplace." Korean Academy of Management 30, no. 3 (2022): 135–60. http://dx.doi.org/10.26856/kjom.2022.30.3.135.

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This study proposes a process model for accepting people who are not granted a social position within a group, namely, strangers, while taking into account the ritualistic properties of social interactions among group members, i.e., micro-rituals. A micro-ritual is an interaction order that regulates the initiation or termination of social interactions among individuals, particularly with respect to in-person proximate engagements in public places. It is informed by procedural knowledge rather than by content and as such it differs from organizational culture or work routines which regulate th

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Operto, Stefania. "Human, not too Human: Technology, Rites, and Identity." Open Information Science 2, no. 1 (2018): 189–202. http://dx.doi.org/10.1515/opis-2018-0015.

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Abstract In the social sciences, the term “rite” identifies a set of practices and knowledge that contribute to forming the cultural models of a given society and has the aim of transmitting values and norms, institutionalization of roles, recognition of identity and social cohesion. This article examines the relationship between technology and ritual and the transformations in society resulting from the diffusion of new technologies. Technological progress is not a novelty in human development; though it is the first time in the history of humanity that technology has pervaded the lives of in

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Eade, John. "Football Disasters and Pilgrimage: Commemoration through Religious and Non-Religious Ritual and Materiality." Religions 15, no. 5 (2024): 518. http://dx.doi.org/10.3390/rel15050518.

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Although the relationship between religion and football has gained considerable interest during the last twenty years, scant attention has been paid to the relationship between pilgrimage and football. This paper seeks to advance the study of this relationship through an exploration of collective memory about football disasters that throws fresh light on central themes within pilgrimage studies—pilgrimage as both a journey to a sacred place and the performance of diverse rituals at such places. The paper explores, in particular, the ways in which three different tragedies involving English foo

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Абакиров, К., Г. М. Мурзахмедова та А. И. Наева. "ОБРЯД ПОСВЯЩЕНИЯ ЖИВОТНОГО СВЯЩЕННЫМ ГОРАМ «ЫЙЫК» В АЛТАЙСКО-КЫРГЫЗСКОЙ ТРАДИЦИИ". Vestnik Bishkek state university af K Karasaev 67, № 1 (2024): 70–75. http://dx.doi.org/10.35254/bsu/2024.67.10.

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The article analyzes the ritual folklore of the Turkic-Mongolian peoples related to the ancient ritual of dedicating an animal to sacred places. With an integrated approach to the main characteristics of this ritual, the role of folklore genres is considered, while the structure of the ritual itself is clarified using the material of Altai folklore in comparison with existing examples from the traditions of the Turkic-Mongolian peoples, including Kyrgyz ritual practices.The study of this issue seems relevant based on the material of Altai ritual folklore from the point of view of their compara

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Gubam, Dimas Solomon. "Safeguarding and Preserving Africa’s Ritual Objects in the Face of Modernity: The Mwaghavul Case." ABUAD Journal of Social and Management Sciences 4, no. 2 (2023): 249–64. http://dx.doi.org/10.53982/ajsms.2023.0402.05-j.

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The focus of this paper is to study ritual objects among the Mwaghavul people and their preservation as heritage materials for posterity. The paper looks into the ritual objects of the Mwaghavul and the challenges facing their preservation. In doing this study, primary and secondary sources of data were used. While rituals and ritual objects represent a major defining attribute of the Mwaghavul people, most of these objects are now abandoned on hilltops or caves, forest and rock shelters, and at the mercy of bad weather conditions and agents of destruction like termite, fire, and other things

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Matanova, Tanya. "Bulgarian Men’s Travels to Mount Athos in the Context of the Ritual Year." Yearbook of Balkan and Baltic Studies 3 (December 2020): 67–84. http://dx.doi.org/10.7592/ybbs3.04.

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As several monasteries and shrines of the monastic republic Mount Athos are connected with the Bulgarian history, in some cases they function not only as places of religious worship by Bulgarian men but also as sites of national memory. Therefore, placed in the context of the ritual year of pilgrimage, as an object of research are chosen Bulgarian men’s 21st century group travels to Mount Athos. More exactly, the focus lies on the places, holidays and celebrations instigating Bulgarian men to visit different destinations at the monastic peninsula, following different routes and motives. Furthe

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Kealiikanakaoleohaililani, Kekuhi, Natalie Kurashima, Kainana Francisco, et al. "Ritual + Sustainability Science? A Portal into the Science of Aloha." Sustainability 10, no. 10 (2018): 3478. http://dx.doi.org/10.3390/su10103478.

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In this paper, we propose that spiritual approaches rooted in the practice of Hawai‘i ritual provide a powerful portal to revealing, supporting, and enhancing our collective aloha (love, fondness, reciprocity, as with a family member) for and dedication to the places and processes that we steward. We provide a case study from Hawai‘i, where we, a group of conservation professionals known as Hālau ‘Ōhi’a, have begun to foster a collective resurgence of sacred commitment to the places and processes we steward through remembering and manifesting genealogical relationships to our landscapes throug

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Malita-Król, Joanna. "Miejsca rytuałów współczesnych pogan w Krakowie." Studia Religiologica 55, no. 1 (2022): 69–84. http://dx.doi.org/10.4467/20844077sr.22.005.16559.

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The Ritual Places of Contemporary Pagans in Kraków In the following article I describe ritual places used by four Kraków Neopagan groups (Native Polish Church, Group Mir, Free Rodnovers of Kraków, and Reformed Druids of Gaia Poland). The most important locations include the surroundings of Krakus Mound (along with the Liban quarry below and the ‘sacred circle’ on the opposite site of the quarry) and Grove by the Wilga river. The used sites and their context are analysed, as well as the reasons why a particular place was chosen. I focus on the perspective of my interviewees, using Kim Knott’s s

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Damayanti, Fifi, Agung Murti Nugroho, and Herry Santosa. "Ruang Budaya Pada Proses Daur Hidup (Pernikahan) dan Tradisi Wiwit di Desa Sumber Polaman, Lawang Jawa Timur." EMARA: Indonesian Journal of Architecture 3, no. 1 (2017): 10. http://dx.doi.org/10.29080/emara.2017.3.1.10-22.

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Lawang City has many interesting places of tourism, one of them was Sumber Polaman Village. The village has several cultural activities such as barikan on every Friday Legi, wedding ceremony, and wiwit or rice harvest ceremony. Those traditional ritual ceremonies in this village have been routinely held by the local people to honor the ancestral spirits and as an appeal to God for the prosperity of the villagers. Along with that, those cultural rituals form a specific cultural space. This was a qualitative descriptive research with a phenomenology approach. With non numerical data, this study

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Damayanti, Fifi, Agung Murti Nugroho, and Herry Santosa. "Ruang Budaya Pada Proses Daur Hidup (Pernikahan) dan Tradisi Wiwit di Desa Sumber Polaman, Lawang Jawa Timur." EMARA: Indonesian Journal of Architecture 3, no. 1 (2017): 10–22. http://dx.doi.org/10.29080/emara.v3i1.98.

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Lawang City has many interesting places of tourism, one of them was Sumber Polaman Village. The village has several cultural activities such as barikan on every Friday Legi, wedding ceremony, and wiwit or rice harvest ceremony. Those traditional ritual ceremonies in this village have been routinely held by the local people to honor the ancestral spirits and as an appeal to God for the prosperity of the villagers. Along with that, those cultural rituals form a specific cultural space. This was a qualitative descriptive research with a phenomenology approach. With non numerical data, this study

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Lorite Cruz, Pablo Jesús. "muerte no existe; variaciones en los rituales de velación y cremación frente a la inhumación. Tipologías actuales de tanatorios y camposantos." Revista Murciana de Antropología, no. 28 (December 19, 2021): 139–68. http://dx.doi.org/10.6018/rmu.466301.

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Este artículo compara los antiguos rituales funerarios de velación (celebrados en las casas) e inhumación (en los cementerios, con su ritual de costumbres, en los que la presentación del cadáver era muy importante) con los nuevos rituales de velación en los tanatorios (lugares pensados para que la muerte no exista y se camufle con la vida), la cremación y los nuevos depósitos para depositar las cenizas (árboles, lagos, columbarios escondidos en las ciudades, ceniceros comunales...) o deshacerse de ellas. En estos (mar, aire, praderas en los cementerios, circuitos de agua...) no se con

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Sadikov, Ranus, and Eva Toulouze. "Eastern Udmurt Sacred Places, Yesterday and Today." Journal of Ethnology and Folkloristics 18, no. 1 (2024): 129–51. http://dx.doi.org/10.2478/jef-2024-0009.

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Abstract Most Udmurt living in the Bashkortostan Republic and in the Perm’ region of the Russian Federation are followers of a traditional ethnic religion. In their spiritual life, a huge place is occupied by sanctuaries and other places in which their ritual practices take place, such as the worship of deities, spirits and ancestors. We can identify different types of such places in this Udmurt regional group: the sanctuary dedicated to the cult of the clan protector deities, groves dedicated to the god Lud, places dedicated to personal and family cults, sacred places of agrarian sacrifices,

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Pimenova, Ksenia. "Lieux sacrés de la vallée du Haut Iškin (Touva)." Études mongoles et sibériennes, centrasiatiques et tibétaines 38, no. 1 (2007): 197–223. http://dx.doi.org/10.3406/emong.2007.1185.

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Sacred sites in the valley of the Üstüü-Iškin (Tuva): oral traditions and ritual practices This article explores the role played by sacred places and local oral tradition in preserving the collective memory of the inhabitants of the valley of the Üstüü-Iškin (Western Tuva). I distinguish between two particular types of places: those which are ‘positive’ and where rituals are conducted regularly and ‘negative’ places, where harmful spirits roam. For the inhabitants of the valley, each particular place has its own history and specific features, which are embodied in ancient legends and in more r

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Kaliff, Anders. "Grave Structures and Altars: Archaeological Traces of Bronze Age Eschatological Conceptions." European Journal of Archaeology 1, no. 2 (1998): 177–98. http://dx.doi.org/10.1179/eja.1998.1.2.177.

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Mortuary practice can be interpreted as a system of rituals based on people's perceptions of life and death. There is a great deal to suggest the prehistoric find sites we usually call cemeteries also had an important function as ritual sites. Several types of structure occurring at cemeteries from the late Bronze Age and the early Iron Age in southern Scandinavia favour a broader interpretation of these sites. This article is based on the results of the excavated ritual and burial site at Ringeby in Kvillinge parish, Östergötland, an excavation which was undertaken with the express purpose of

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Ошанов, Орынбай Ж. "Жайлау как центр поминальной обрядности древних тюрков и казахов XVIII–XIX веков". Qazaq Historical Review 2, № 2 (2024): 157–79. http://dx.doi.org/10.69567/3007-0236.2024.2.157.179.

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The article comprehensively examines and supports the notion that the Qazaq tradition of conducting funeral ceremonies (ас беру) and the installation of stone statues in the early period were a singular ritual action. It is evident that the places of installation of stone statues from the Turkic period coincide with the places of holding funeral ceremonies among the Qazaqs. These locations within the steppe can be identified as distinct toponyms. As usual, these valleys are still associated with funeral ceremonies and are named in honor of this or that deceased as “hearth of such and such” (fo

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Bailliot, Magali. "Roman Magic Figurines from the Western Provinces of the Roman Empire: An Archaeological Survey." Britannia 46 (April 8, 2015): 93–110. http://dx.doi.org/10.1017/s0068113x15000112.

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AbstractThis paper deals with magic figurines from the Western provinces of the Roman Empire based on an inventory of twelve figurines and their archaeological context. It underlines the place of the figurines in the ritual ofdefixioand demonstrates that complex curse rituals such as those described in the Greek Magical Papyri (GMP) were not performed only in the Mediterranean basin. It also notes that these magic Western figurines are often found in important places (such as cities and large villas) and in late contexts.

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Penezić, Slobodan, and Uroš Selenić. "Ritual performance in the behavior of Red Star and Partizan fans." Kultura, no. 180 (2023): 171–84. http://dx.doi.org/10.5937/kultura2380171p.

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Every activity consists of ritualized gestures and sounds, whether it concerns performance in arts, sports or everyday life. Such rituals include movements, words and songs, usually performed in a specific place. This paper aims to connect the behaviour of the Red Star and Partizan fans with ritual performance, having in mind the pre-arranged patterns of behaviour, ways of cheering, performing songs and activities in expectation of the games of these two teams. Moving through the city in characteristic clothing combinations with club symbols represents performance as a concept manifested in ga

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Lagunas, David, and Aline Lara. "Creating Agoras in Buenos Aires: Time, Ritual, and Sociability Among a Spanish Ethnic Group." Genealogy 8, no. 4 (2024): 137. http://dx.doi.org/10.3390/genealogy8040137.

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The aim of this article is to provide an ethnographic investigation on how community consciousness is forged through daily rituals of encounter and sociability among the Calós of Buenos Aires. The research method used was ethnography based on participant observation. The daily encounters and the intensive frequency of repetition are posed as ritual actions that create agoras in public and semi-public spaces of the neighbourhood. The logic of socialisation expresses the very life of the Calós and their capacity to transform spaces into places. Social rituals and the use of time and tempo are te

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Asiyah, Udji, Ratna Azis Prasetyo, and Sudjak Sudjak. "PERGESERAN MAKNA RITUAL IBADAH DI ERA DIGITAL." Jurnal Sosiologi Pendidikan Humanis 4, no. 1 (2019): 14. http://dx.doi.org/10.17977/um021v4i1p14-20.

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The presence of Smartphones is the reason for the shifting of meaning in rituals of worship why today and first are different, places that should be sacred seem to be new tourist attractions, many people have selfies in front of them then uploaded in social media, scenes like this were not found in the past. The writing of this article aims to explain the shift in the meaning of worship rituals that should be enjoyed but shift to prioritizing busyness looking for a good perspective as a background for taking pictures or recording videos with no regard for the special worship and safety of othe

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Rountree, Kathryn. "Transcending time and place in the context of Covid-19." Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (August 31, 2021): e021014. http://dx.doi.org/10.20396/csr.v23i00.15030.

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During 2020, because of Covid-related restrictions, opportunities to travel to sacred heritage sites dramatically decreased and Pagans’ and shamans’ gatherings and rituals necessarily moved online. This article picks up from an earlier paper (Rountree, 2006) to reconsider relationships between time, place, imagination and ritual performance in the online context. It argues that whereas in the context of “real” heritage sites, the temporal boundary between past and present seems to blur or dissolve as a result of Pagans’ embodied, material connections with a sacred place, in the online ritual c

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Roos, Christopher I., and E. Christian Wells. "Geoarchaeology of ritual behavior and sacred places: an introduction." Archaeological and Anthropological Sciences 9, no. 6 (2017): 1001–4. http://dx.doi.org/10.1007/s12520-017-0491-8.

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Jonasson, Mikael. "The ritual of courtesy — creating complex or uneqivocal places?" Transport Policy 6, no. 1 (1999): 47–55. http://dx.doi.org/10.1016/s0967-070x(98)00031-6.

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Sbai, Youssef. "Islamic Friday Sermon in Italy: Leaders, Adaptations, and Perspectives." Religions 10, no. 5 (2019): 312. http://dx.doi.org/10.3390/rel10050312.

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The focus of this article is to spotlight the ritual frame of the canonical Friday prayer that is organized weekly around midday in places of Islamic worship in Italy. I verify how the Muslim communities in Italy, as a “cognitive minority”, use different strategies related to the performance of the Friday prayer ritual, and I analyze its continuous reframing. During the preliminary investigation I selected seventeen places of worship located in major cities and provincial towns located in the North, Central and South of Italy including Sicily. I have only considered spaces run by Sunni Arabs b

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