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Relevant bibliographies by topics / Ritual symbol

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Academic literature on the topic 'Ritual symbol'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Ritual symbol"

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Manafe, Yermia Djefri. "Komunikasi Ritual pada Budaya Bertani Atoni Pah Meto di Timor-Nusa Tenggara Timur." Jurnal ASPIKOM 1, no. 3 (July 15, 2011): 287. http://dx.doi.org/10.24329/aspikom.v1i3.26.

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The ritual is one way of communicating. All forms of ritual is communicative. The ritual is always a symbolic behavior in social situations. Because of this ritual is always a way to communicate something. Communication rituals can be understood as meaning the message of a group of people against religious activity and belief system that was followed. The ritual is performed Atoni Pah Meto not independent of trust they hold, in the process always happen meaning of certain symbols that signify the process of ritual communication. This symbol has a meaning known only to those who perform the ritual.

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Arifin, Awaluddin, Subhani Subhani, and Rabiah Rabiah. "MAKNA SIMBOLIK RITUAL RATIB BERJALAN PADA TRADISI TOLAK BALA: STUDI DESA SUNGAI KURUK III KECAMATAN SERUWAY KABUPATEN ACEH TAMIANG." Aceh Anthropological Journal 4, no. 1 (June 30, 2020): 35. http://dx.doi.org/10.29103/aaj.v4i1.3151.

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This research is entitled about the Symbolic Meaning of Ritual Ratib Walking in the Tolak Bala Tradition (Study of Sungai Kuruk III Village, Seruway District, Aceh Tamiang Regency). This research focuses on the process of implementing the walking ratib ritual and the symbolic meaning in the equipment as well as the signs and symbols attached to the walking ratib ritual. Symbolic meanings are the meanings contained in symbols where these symbols have been added to the elements of belief which make the sacred value of a symbol higher. The purpose of this research is to describe the process, the meaning of each symbol and the symbols that exist in the running ritual. This study used a qualitative descriptive approach using symbolic interaction theory. To obtain accurate data and informants, the data collection techniques used were observation, interviews and documentation. The results showed that each symbol in the walking ritual equipment had its own meaning which had been mutually agreed upon so that it could be understood by all of the community.

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Bastian, Misty L., and Christopher I. Ejizu. "Ofo: Igbo Ritual Symbol." Journal of Religion in Africa 23, no. 4 (November 1993): 380. http://dx.doi.org/10.2307/1581002.

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Jacopin, Pierre‐Yves. "Symbol, myth, and ritual." Reviews in Anthropology 14, no. 4 (September 1987): 305–12. http://dx.doi.org/10.1080/00988157.1987.9977841.

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Hide, Kerrie. "Symbol Ritual and Dementia." Journal of Religious Gerontology 13, no. 3/4 (March 1, 2001): 77–90. http://dx.doi.org/10.1300/j078v13n03_06.

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Radenkovic, Ljubinko. "Bread in the folk culture of the Serbs in its pan-Slavic context." Balcanica, no. 45 (2014): 165–85. http://dx.doi.org/10.2298/balc1445165r.

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The Slavs do not consider bread to be a common foodstuff, but a sacred object, a symbol of wealth and happiness. Almost all significant rituals (holidays, rites from the life cycle of a person, occasional magical activities) use bread. In some of them, such as marriages or the Serbian holiday krsna slava, it is the main ritual object, which has great symbolic value. This paper addresses the use of bread in the ritual behavior of the Serbs and related peoples, where bread has the characteristics of a symbol and therefore gains a communicative function (it is used to convey or to receive information). It is also points out that the symbolic function of bread changes depending on the grain used to make it, whether it is leavened or unleavened, and the shape of it.

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van Nieukerken, Arent. "The aesthetics of the religious and the sacralization of “positivist” science – “idealism” (Adam Asnyk) and decadent religious poetry of early modernism (Stanisław Korab-Brzozowski)." Tekstualia 1, no. 5 (December 31, 2019): 103–22. http://dx.doi.org/10.5604/01.3001.0014.4104.

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Religious images and motives in nineteenth-century poetry (particularly in the period of dominant Positivism) became gradually aestheticized and lost much their original symbolic impact. This was partly due to the consequences of Kantian philosophy that introduce a dichotomy between phenomena and noumena. Positivism was merely interested in the relation between objects belonging to the phenomenal world. Critical theology (D.F. Strauss, Ernest Renan) started to analyze religious symbols and New Testament stories from the point of view of history and (compared) myth, applying positivist methodology to the “humanities”. Poets wishing to recapture the religious potential (the “Holy”) of traditional symbols and ritual had to recontextualize them. The “sacred” does not reside in the symbols themselves, but it is transferred to the relation established by the individual between his position in the world and a symbol or ritual. The religious moment results from experiencing this “unrepeatable” relation (its unrepeatability being the condition of contact with transcendence, relating the symbol as phenomenon with the noumenal sphere that is present as a trace – the individually experienced symbol points to its absence). In Polish late romantic poetry (e.g. Adam Asnyk) the individualization of the experience of transcendence is impeded by the patriotic connotations of religious symbols and rituals that presuppose the experience of belonging to a (“national”) community (a “relic” of Polish romantic messianism, c.f. the aftermath of the January Uprising). The modernist poet Stanisław Korab Brzozowski succeeded in developing a poetic method of recontextualizing traditional religious symbols that allowed to show the incompatibility between the phenomenal and the noumenal sphere as an inner experience of a subject (e.g. a wooden cross stretching its arms to an empty heaven) as a direct reaction to Renan´s relativization of the Christian “Heilsgeschichte”, unmediated by Polish romantic messianism).

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Stern, J. "Modes of Reference in the Rituals of Judaism." Religious Studies 23, no. 1 (March 1987): 109–28. http://dx.doi.org/10.1017/s0034412500018576.

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It is through ritual that religions often express their deepest truths, and historians and anthropologists of religion have long recognized the impor-tance of its symbolic dimension. Yet it remains to be explained how religious rituals perform this function. That is, in what ways do ritual gestures (the term of art I will henceforth use to refer to all actions and objects that achieve ritual status) symbolize or refer – reserving these two general terms to cover all ways of bearing semantic-like relations to objects, events, and states of affairs? In this essay I will take some first steps toward answering this question by constructing a taxonomy of symbolic gestures in the rituals of Judaism, drawing for this purpose on various categories of reference, first distinguished by Nelson Goodman in his study of symbol systems, including the arts, and more recently elaborated by Israel Scheffler.

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Atabik, Ahmad. "Interaksionisme Simbolik Ritual Meron di Indonesia dan Relevansinya dalam al Quran." FIKRAH 8, no. 1 (May 29, 2020): 137. http://dx.doi.org/10.21043/fikrah.v8i1.7216.

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This paper examines the cultural traditions of meron in Pati Indonesia. A tradition that is interpreted with respect to the prophet by bringing a cone made from large <em>rengginang</em>. The method used is qualitative research with an ethnographic approach that aims to find out the meaning of each meron symbol. The theory used is Herbert Blumer's symbolic interactionism that narrates three assumptions of symbols, namely meaning as the basis of human action, meaning created from social interaction and meaning modified through reader interpretation. The results of this paper are that the meron tradition has relevance to the teachings of Islam as a form of <em>da'wah</em>. <em>Rengginang</em> as a symbol of gratitude and togetherness, a mosque as a religious symbol and the arrangement of rengginang is a symbol of the levels of <em>Iman</em>, <em>Islam</em> and <em>Ihsan</em>. The relevance of <em>meron</em> to the verses of the Quran, as in the study of QS. al-Baqarah: 260. <em>Rengginang</em> made from rice is hinted at in QS. al-Baqarah: 261 and QS. Al-Fath: 29. While the mosque symbol is strengthened in the QS. At-Taubah: 18-19.

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Semenova, Oksana. "Leather and Sheepskin Clothes in the Wedding Ceremonies of the Middle Dnieper Ukrainians in the Late 19th — First Half of the 20th Century." Ukrainian Studies, no. 1(78) (May 20, 2021): 199–207. http://dx.doi.org/10.30840/2413-7065.1(78).2021.228310.

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The article considers the use of handicraft sheepskin and leather clothes in the wedding ceremonies of the Middle Dnieper Ukrainians in the late 19th – early 20th century. It is established that they have performed important ritual and protective functions. In particular, the ritual function means that clothes served as ritual attributes. In gifting ceremonies, the sheepskin and leather clothes had both practical and special semantic meanings (for example, by giving boots to the bride’s mother, the groom showed his respect and appreciation). The protective function is connected with ancient beliefs about the power of ritual attributes and magic acts. In particular, the leather in the culture of East Slavic people is associated with birth and renewal, while the sheepskin was the symbol of wealth and fertility. In wedding ceremonies, the sheepskin was associated with a cloud, while the wheat grains were thrown over the bridal couple as a symbol of rain and fertility. We may define pre-wedding, wedding, and post-wedding rituals with sheepskin and leather clothes. The most widespread pre-wedding ritual was gifting leather boots to the fiancée and sewing a flower into the fiancé’s sheepskin hat on the engagement day. A sheepskin coat turned inside out played an essential role in the Ukrainian traditional wedding. The highest level of concentration of various magical symbols is retraced in the ceremony of send-off and reception of a newly married couple. In post-wedding rituals, the sheepskin coat was used for costume games to introduce such characters as a bride and a groom, animals, gypsies, etc.

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Dissertations / Theses on the topic "Ritual symbol"

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Modéus, Martin. "Sacrifice and symbol : biblical "šĕlāmim" in a ritual perspective /." Stockholm : Almqvist & Wiksell international, 2005. http://catalogue.bnf.fr/ark:/12148/cb40050385j.

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Stover, Timothy V. "Myth, ritual and symbol in natural disasters and disaster management." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2008. http://www.tren.com.

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Walsh, Sean Noah. "Ritual, Myth, and Symbol in the Field of Nuclear Posturing." Master's thesis, University of Central Florida, 2005. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4348.

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Since their inception, the actual use of nuclear weapons in conflict is extremely limited. There have been only two documented occurrences which were committed exclusively by the United States. By contrast, however, state posturing with nuclear weapons occurs with regularity transcending historical situations, national wealth, military power, or even the actual possession of nuclear weapons. Rationalist arguments that depict nuclear posturing as a means of deterrence appear insufficient given its tendency to unbalance perceptions of equilibrium, and the public nature in which it occurs. Instead, I examine nuclear posturing by the United States during the Cold War as a form of political ritual providing for three distinctive, but complementary functions. First, posturing was a means to create coherence between foreign nuclear policy and domestic civil defense by manipulating symbols of fear. Second, posturing allowed the state to present itself in its new role as a shamanic authority over a new and powerful realm. Finally, posturing allowed for a normalization of the contradictory roles assumed by the state as it upheld its commission to defend the citizenry by means that would most probably destroy them all.
M.A.
Department of Political Science
Arts and Sciences
Political Science

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Göranzon, Karolina. "Doktorspromotionen upplevd : En studie om ritual, konservatism och kunskapsöverföring." Thesis, Uppsala universitet, Kulturantropologiska avdelningen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-175968.

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Doktorspromotionen på Uppsala Universitet är en mycket gammal tradition, och en stor akademisk högtid. Syftet med denna uppsats är att få en djupare förståelse för vad doktorspromotionen förmedlar för mening till de som deltar och vad den har för betydelse. Hur upplevs doktorspromotionen av studenter? Förekommer det en paradox när nya upptäckter och framsteg inom vetenskapen firas med en traditionell ceremoni som har sett likadan ut under många år? Informanterna är studentmarskalkar som deltagit på en eller flera doktorspromotioner, och jag använder mig även av deltagande observation. I teorin redovisas olika definitioner av ritual, samt olika antropologiska ritualteorier. I empirin redogörs det för hur en doktorspromotion går till, och resultatet från tre intervjuer presenteras. I analysen fogas teori och empiri samman i en diskussion om kunskap som en process som länkar samman historia med nutid. Denna process är viktig att anspela på vid en ritual för att dramatiken i sammanlänkningen tilltalar sinnena. I slutsatsen reflekterar jag över huruvida det kan vara så att tradition i detta sammanhang används för att understryka framsteg.

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Huber, Barbara. "Im Zeichen der Unruhe Symbolik bäuerlicher Protestbewegungen im oberdeutschen und eidgenössischen Raum 1400-1700 /." [S.l.] : [s.n.], 2005. http://www.zb.unibe.ch/download/eldiss/05huber_b.pdf.

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Robinson, Peter J. A. "Baptism in ritual perspective : myth, symbol and metaphor as anthropological foundations for a baptismal theology." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/5060/.

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This thesis argues that Christian baptism is most profitably understood from the perspective of anthropological studies of ritual, A dialogue with its categories establishes that baptismal theology has often implicitly assumed social anthropology's findings on ritual in general. It also suggests that the primary ritual categories of myth, symbol and metaphor are foundational to baptism's theological development. The anthropology of myth is deployed to locate the narrative basis for baptism. The proposal is made that the story of Jesus' Baptism, which is understood as the revelation of the eschatological new creation, provides baptismal ritual with its imitative source and legitimates its symbols and metaphors. An analysis of iconography is an important part of this justification. This proposal is developed by exploring the properties of baptismal symbols. The concepts of symbolic elusiveness, deep structure and natural symbolism are exploited to give an account of symbols based on water and oil. The sensual experience of olfaction and the flow of human blood are found to be important interpretative concepts which lead naturally to a consideration of the corporeality of baptismal symbolism. Recognising that symbols promote a shared ritual experience, the properties of ritual metaphors are then considered as the primary means for facilitating a baptismal identity. Criteria for an evaluation of the three major metaphors - birth, death and washing - are derived from anthropology and applied. It is concluded that the metaphor of childbirth has a strong claim to be regarded as the appropriate primary metaphor for organising baptism's ritual context. Baptism thus understood offers fresh contours for baptismal theology today and overcomes some of the difficulties presented by more traditional methodologies. Especially, it allows contemporary concerns about baptism to be effectively addressed. Among these are questions about the intelligibility of its liturgical symbols and the relationships between its key metaphors.

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Klein, Marie Bastienne. "Dancing with the hangman : symbol, myth and ritual in the medieval German legend, the Schelmensage." Master's thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/8050.

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Dancing with the hangman is an investigation into the medieval German legend known as the Schelmensage, which has its location in Bergen-Enkheim in Frankfurt, Germany - the town where I was born. It is a legend that concerns the manner in which a hangman became knighted by the emperor Barbarossa. I received the legend from my mother. My initial research question was to find out why the legend was being told for over a period of 900 years. The thesis investigation reveals the legend to be a German trickster myth, achieving this analysis using various theories to define it as myth. The work of Paul Ricoeur on mimesis, is cast in an arc of the prefigured world of action, the act of configuration and the ability of a person to reconfigure a situation or a life, which is applied so as to understand the structures which underlie the legend's meaning. Regarding the word Schelm as the symbolic core of this legend the thesis analyses this symbolism through its etymology, a structural analysis of its five different versions and its ritual performance in the play, Der Schelm von Bergen. The thesis considers the impact of being personally involved with the subject matter. The analysis is woven with personal episodes and this is defended as a reflexive methodolgy.

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Juschka, Darlene M. "Feminist encounters with symbol, myth, and ritual, Mary Daly, Elisabeth Schüssler Fiorenza, and Rosemary Radford Ruether." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0014/NQ41445.pdf.

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Heppling, Elin. "Veterandagen : Veteranerna och Sverige. En studie av hur veteranskap presenteras under veterandagen." Thesis, Stockholms universitet, Etnologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-190727.

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This thesis investigates the Swedish Veteran’s day as celebrated in Stockholm in 2018. This is investigated in relation to a theoretical background of nationalism and through a lens of ritual theory.The study finds that the formal definition of the veteran that is presented during the Swedish Veteran’s day is not strictly defined. Instead, veteranship is defined by ideological traits such as peace and the nation, and experience-based traits such as risk of violence, suffering or competence. The study finds that different actors put emphasis on different traits. In the ceremony possible paradoxes of some of the traits are hidden in the ritual form. Veteranship occurs in the ceremony in a close relationship to the idea of the nation ofSweden. At times, the nation is depicted as an actor bearing the desirable traits of the veteran.The day in full is furthermore interpreted as a part of a social drama which balances therelationship between the veterans and the nation.

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Moreira, Julio Cesar. "Filosofia e Teurgia De Mysteriis de Jâmblico: um estudo dos Livros I, II e III." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/11628.

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Made available in DSpace on 2016-04-27T17:27:04Z (GMT). No. of bitstreams: 1 Julio Cesar Moreira.pdf: 637637 bytes, checksum: f56dd557f3620c7b4ff6438de443dc32 (MD5) Previous issue date: 2013-05-22
Conselho Nacional de Desenvolvimento Científico e Tecnológico
Theurgy, the action of the gods during the ritual acts, a practice incorporated, in late Antiquity, by the philosophical school of Iamblichus as a techné which conducts to, considered at that time, the ultimate experience of Philosophy become like the gods (homóiosis théo) , had influenced and determined the course of the entire Neoplatonism until the end of the ancient Academy. In the work De Mysteriis, which has long been considered irrational , Iamblichus, under the pseudonym of an Egyptian priest, structures the philosophical foundations of the theurgic art, covering topics such as: oracles, possessions, prophetic dreams, divine manifestations in general. The present dissertation aims at a reassessment and rereading of the work based on recent publications of the author s collected philosophical fragments, as well as academic studies derived from them. Through a careful disentangling of the threads of his narrative, an analysis of the first three Books of the work is made, erecting the philosophical foundations of divine manifestations and of the efficacy of the ritual. It exposes thus the argumentation regarding the theurgic art, demonstrating an innovative, complex and syncretic system, nicely elaborated in a high philosophical erudition of his time. It concludes the revised reading of the first three Books and their philosophical foundations of Theurgy, in order to justify the redemption of the depreciated status of the work, pointing also to a new appraisal and repositioning of Iamblichus as a key-element author, in the history of philosophy, to the whole tradition of philosophical foundations of mystical revelations in various later philosophical currents of neoplatonic heritage, until the end of the Renaissance
Teurgia, a ação dos deuses durante os atos ritualísticos, uma prática incorporada, na Antiguidade tardia, pela escola filosófica de Jâmblico como uma techné que conduz à, então considerada, experiência última da Filosofia tornar-se como os deuses (homóiosis théo) , influenciou e determinou o rumo de todo o Neoplatonismo subsequente, até o fim da Academia antiga. Na obra De Mysteriis, que há muito vem sendo considerada irracional , Jâmblico, sob o pseudônimo de um sacerdote egípcio, estrutura os fundamentos filosóficos da arte teúrgica, abordando temas como: oráculos, possessões, sonhos proféticos, manifestações divinas em geral. A presente dissertação visa a uma revisão e releitura da obra embasada nas recentes publicações dos recolhidos fragmentos filosóficos do autor, bem como decorrentes estudos acadêmicos. Por meio de um cuidadoso desembaraçar dos fios de sua narrativa analisam-se os três primeiros Livros da obra, erigindo os fundamentos filosóficos das manifestações divinas e da eficácia do ritual. Expõe-se, assim, a argumentação referente a arte teúrgica, evidenciando um inovador, complexo e sincrético sistema, muito bem elaborado em uma alta erudição filosófica de sua época. Conclui-se a revisada leitura dos três primeiros Livros e seus fundamentos filosóficos da Teurgia, de forma a justificar a redenção do status depreciado da obra, apontando, ainda, uma nova avaliação e reposicionamento de Jâmblico como autor, na história da filosofia, elemento-chave de toda uma tradição de fundamentos filosóficos sobre revelações místicas, em diversas correntes filosóficas posteriores de herança neoplatônica, até o fim da Renascença

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Books on the topic "Ritual symbol"

1

Ejizu, Chris Ifeanyi. OFO, Igbo ritual symbol. Nigeria: Fourth Dimension Publishers, 1986.

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Ofo: Igbo ritual symbol. Enugu, Nigeria: Fourth Dimension Publishers, 1986.

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Minoan Religion: Ritual, Image, and Symbol. Columbia, S.C: University of South Carolina Press, 1993.

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African religions: Symbol, ritual, and community. 2nd ed. Upper Saddle River, N.J: Prentice Hall, 2000.

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Gary, Macy, ed. Christian symbol and ritual: An introduction. Oxford: Oxford University Press, 2005.

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MacNulty, W. Kirk. Freemasonry: A journey through ritual and symbol. New York, N.Y: Thames and Hudson, 1991.

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Freemasonry: A journey through ritual and symbol. New York, N.Y: Thames and Hudson, 1991.

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Modeus, Martin. Sacrifice and symbol: Biblical šĕlāmîm in a ritual perspective. Stockholm: Almqvist & Wiksell International, 2005.

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Modéus, Martin. Sacrifice and symbol: Biblical Selamîm in a ritual perspective. Stockholm: Almqvist & Wiksell International, 2004.

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Symbol and privilege: The ritual context of British royalty. Tucson: University of Arizona Press, 1987.

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Book chapters on the topic "Ritual symbol"

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Salamon, Hagar, and Harvey E. Goldberg. "Myth-Ritual-Symbol." In A Companion to Folklore, 119–35. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118379936.ch6.

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Shafranske, Edward P. "Religious symbol, myth, and ritual." In Encyclopedia of psychology, Vol. 7., 57–59. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10522-021.

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Hopkins, Andrew. "Symbol of Venice: The Doge in Ritual." In Late Medieval and Early Modern Ritual, 329–47. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.es-eb.1.100778.

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Danesi, Marcel. "The Kiss in Symbol, Ritual, and Myth." In The History of the Kiss!, 27–47. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137376855_2.

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Liska, Jo. "Ritual/representation as the semiogenetic precursor of hominid symbol use." In The Biology of Language, 157. Amsterdam: John Benjamins Publishing Company, 1995. http://dx.doi.org/10.1075/z.75.11lis.

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Schörken, Rolf. "Setzt die Demokratie auf Symbol und Ritual oder auf politische Bildung¿." In Kunst, Symbolik und Politik, 365–77. Wiesbaden: VS Verlag für Sozialwissenschaften, 1995. http://dx.doi.org/10.1007/978-3-322-95708-5_38.

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Kunz, Ralph. "Welche Bedeutung haben Ritual und Symbol für die Praxis der evangelischen Spiritualität?" In Handbuch Evangelische Spiritualität, 401–20. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666564604.401.

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Brara, Rita. "Ritual at the Cutting Edge: Everyday Animal Slaughter as Practice and Symbol." In Exploring Indian Modernities, 189–208. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7557-5_10.

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Macy, Gary. "The Future of the Past: What Can the History Say about Symbol and Ritual?" In Practicing Catholic, 29–41. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982964_2.

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Breyvogel, Wilfried. "Zeichen, Symbol, Emblem und Ritual als methodologische Zugänge zu jugendkulturellen Szenen. Vom Material zur Theorie." In Ethnographische Methoden in der Jugendarbeit, 55–65. Wiesbaden: VS Verlag für Sozialwissenschaften, 2000. http://dx.doi.org/10.1007/978-3-663-01256-6_3.

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Conference papers on the topic "Ritual symbol"

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Manolache, Stelian. "The dialogue between sacred, symbol and ritual to Mircea Eliade’s thinking." In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.9.

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Herlina, Herlina, Andayani Andayani, Herman J. Waluyo, and Budhi Setiawan. "Representation of Life Philosophy through the Sekapur Sirih Symbol in the Implementation of Gawai Dayak Ritual in West Kalimantan." In Tenth International Conference on Applied Linguistics and First International Conference on Language, Literature and Culture. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007171205760579.

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ÖZTUNÇ, Müge, and Umur BEDİR. "NEW MEDIA AND NATIONAL IDENTITY: THE REPRESENTATION OF ATATURK ON NGO’s NOVEMBER 10th INSTAGRAM POSTS." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctc.2021/ctc21.049.

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National symbols, traditions, and rituals emerge as the most influential signifiers of national identity and nationalism. These symbols and images that embody the basic concepts of nationalism, make them visible to other members of society, help to make abstract ideologies more socially concrete, strengthen the sense of national loyalty and strengthen the awareness of the members of the community that they belong to the same nation. On the other hand, Atatürk appears as a symbol of both Turkey’s modernization process and Turkish unity and solidarity. Focusing on the representations of Atatürk as one of the national symbols on the internet and social media, this research examines symbolic construction of national identity of NGOs that represent different social groups in Turkey through the “November 10, Atatürk Commemoration Day”. In this context, the 10 November 2019 posts of 38 Non-Governmental Organizations, which operate in different fields, are the most followed and have social, cultural, and economic activity on the society, were analyzed on Instagram. Shared visuals were used to categorize with the help of various codes assigned to them. Thematization method was used to characterize the types of photos posted on Instagram with embedded coding. Then, by combining very close codes, they were also subjected to clustering analysis in order to see which symbols are frequently used together and which meaning patterns they form. The findings of the study show that social media, which is often depicted as the space of global identities and flows, is a space where national identities are eclectically reconstructed by subjects and social groups that make up the nation and circulated through symbols.

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Öztunç, Müge, and Umur Bedir. "New Media and National Identity: The Representatıon of Atatürk on Ngo’s November 10th Instagram Posts." In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctcspc.21/ctc21.018.

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Abstract:

National symbols, traditions, and rituals emerge as the most influential signifiers of national identity and nationalism. These symbols and images that embody the basic concepts of nationalism, make them visible to the members of society, help to make abstract ideologies more socially concrete, strengthen the sense of national loyalty and strengthen the awareness of the community members that belong to the same nation. On the other hand, Atatürk appears as a symbol of both Turkey's modernization process and Turkish unity and solidarity. Focusing on the representations of Atatürk as one of the national symbols on the internet and social media, this research examines the symbolic construction of the national identity of NGOs that represent different social groups in Turkey through the "November 10th, Atatürk Commemoration Day”. In this context, the November 10, 2019, posts of 38 Non-Governmental Organizations, which operate in different fields, are the most followed and have social, cultural, and economic activity on the society, were analyzed on Instagram. Shared visuals were used to categorize with the help of various codes assigned to them. The thematization method was used to characterize the types of photos posted on Instagram with embedded coding. Then, by combining very close codes, they were also subjected to clustering analysis to see which symbols are frequently used together and which meaning patterns they form. The findings of the study show that social media, which is often depicted as the space of global identities and flows, is a space where national identities are eclectically reconstructed by subjects and social groups that make up the nation and circulated through symbols.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.

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Luntungan, Grace Shirley, Nicolas Gosal, and Prilimercy Engelien Kojongian. "The System of Symbols in The Ritual of Rice Planting in Tonsea Ethnic." In Proceedings of the 1st International Conference on Social Sciences (ICSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icss-18.2018.183.

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Wayan Wirata, I. "Symbolic Capital of Hindu in Local Islamic Sasak Ethnic Ritual in Bayan District." In International Conference on Ethics in Governance (ICONEG 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iconeg-16.2017.84.

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Purwanto, Purwanto, Tjetjep Rohidi, and Triyanto Triyanto. "Estetic And Symbolic Study Of Installation Art Works In Sedekah Gunung Merapi Ritual In Selo Boyolali." In Proceedings of the 5th International Conference on Science, Education and Technology, ISET 2019, 29th June 2019, Semarang, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.29-6-2019.2290320.

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Варавина, Галина Николаевна. "CALENDAR CULTURE OF NORTHERN COMMUNITIES: TRADITIONS, RITUALS, SYMBOLS (USING THE EXAMPLE OF EVENS AND EVENKS)." In Народы и культуры Северной Азии в контексте научного наследия Г.М. Василевич. Якутск: Институт гуманитарных исследований и проблем малочисленных народов Севера Сибирского отделения РАН, 2020. http://dx.doi.org/10.25693/vasilevich.2020.011.

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Saddhono, Kundharu, Kusuma R. Pertiwi, and Dwi Anggrahini. "Larung Sesaji Tradition: Symbolic Meaning and Ritual Value with Water Concept in Lake Ngebel Ponorogo, East Java." In Proceedings of the 1st International Conference on Life, Innovation, Change and Knowledge (ICLICK 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iclick-18.2019.80.

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