Relevant bibliographies by topics / Rituals and practices of sociality

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Rituals and practices of sociality'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Rituals and practices of sociality.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Rituals and practices of sociality"

1

Fry, Marie-Louise. "Rethinking social marketing: towards a sociality of consumption." Journal of Social Marketing 4, no. 3 (September 30, 2014): 210–22. http://dx.doi.org/10.1108/jsocm-02-2014-0011.

Full text
Abstract:
Purpose – The purpose of this paper is to explore how members of an online alcohol reduction community learn, construct and engage in alcohol reduction consumption consistencies. Design/methodology/approach – Blog data from 15 individuals participating in the online community of Hello Sunday Morning were collected and analysed. Informants also participated in a series of in-depth interviews to gain a self-reflective perspective of alcohol reduction action, activities and interactions. Findings – The findings indicate learning of new alcohol reduction consumption consistencies occurs through three modes or learning infrastructures: engagement, imagination and alignment, enabling a collective sense of connection in the creation of new alcohol-related rituals and traditions, competency of practices and transmission of values and norms beyond the community. Research limitations/implications – The results underscore the need for social marketers to recognise learning of alcohol reduction behaviour is continually negotiated and dynamically engendered through socially reproduced conditions, responses and relationships. Originality/value – This study contributes to the transformational potential of social marketing situating behaviour change as a social interaction between actors within a dynamic market system.
APA, Harvard, Vancouver, ISO, and other styles
2

Okada, Kochi. "Social Changes in Kyrghyz Mortuary Practice." Inner Asia 1, no. 2 (1999): 245–65. http://dx.doi.org/10.1163/146481799793648013.

Full text
Abstract:
AbstractThis article views changes in the rituals of death in the context of Kyghyzstan’s dramatic sociopolitical transformation from a clan-based society, through socialist modernisation, to the ill-defined post-Socialist present. Challenging Soviet ethnographic representations of mortuary ritual as ‘tradtional’ and timeless, the paper relates changes in ritual to changes in state ideology, ethnic identity and kinship practices. Particular attention is paid to gender concepts in the context of an examination of women’s graves. It is argued that women were associated with ‘the space of death’, but subsequent Soviet citizenship and educational policies changed both gender ideas and those associated with children.
APA, Harvard, Vancouver, ISO, and other styles
3

Ibrahim, Yasmin. "Food Porn and the Invitation to Gaze." International Journal of E-Politics 6, no. 3 (July 2015): 1–12. http://dx.doi.org/10.4018/ijep.2015070101.

Full text
Abstract:
In the digital world, notions of intimacy, communion and sharing are increasingly enacted through new media technologies and social practices which emerge around them. These technologies with the ability to upload, download and disseminate content to select audiences or to a wider public provide opportunities for the creation of new forms of rituals which authenticate and diarise everyday experiences. Consumption cultures in many ways celebrate the notion of the exhibit and the spectacle inviting gaze through everyday objects and rituals. Food as a vital part of culture, identity, belonging, and meaning making celebrates both the everyday and the invitation to renew connections through food as a universal subject of appeal. Food imagery as a form of transacted materiality online offers familiarity, comfort, co-presence but above all a common elemental literacy where food transcends cultural barriers, offering a universal pull towards a commodity which is ephemeral yet preserved through the click economy. Food is symbolic of human solidarity, sociality and sharing and equally of difference creating a spectacle and platform for conversations, conventions, connections, and vicarious consumption. Food images symbolise connection at a distance through everyday material culture and practices.
APA, Harvard, Vancouver, ISO, and other styles
4

Frøystad, Kathinka. "Divine Intersections: Hindu Ritual and the Incorporation of Religious Others." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 2 (August 27, 2012): 1–21. http://dx.doi.org/10.5130/ccs.v4i2.2589.

Full text
Abstract:
This article throws the study of multireligious sociality in Western contexts into sharp relief by examining the case of India. Much of the current scholarship of cosmopolitanism and multiculturalism tends to assume that religious beliefs, practices and spaces make the respective religious communities close entirely in upon themselves. While this assumption may hold true for most of the Western settings we study, it does not necessarily give an accurate description of the conditions for multireligious sociality in other parts of the world. In India, for instance, religious boundaries still display signs of malleability despite the religious politicization and occasional interreligious violence of the past decades. Drawing on recent anthropological research, this article shows that people of different religious denominations still visit Sufi shrines, that Hindus still incorporate ritual elements and divine beings from the religious traditions of their Others and that they exercise a wide personal choice in terms of spiritual activities, thus enabling spiritual paths that cross in and out of Hinduism. In a Hindu context rituals do not necessarily have an insulating effect; they may also provide points of intersection that open up toward the Other, thus fostering familiarity and recognition. Similar arguments have been made for Buddhist settings. The question is thus whether the current scholarship of cosmopolitanism may entail a certain monotheistic bias that needs to accounted for, something that is of particular importance when theorizing in ways that make universal claims.
APA, Harvard, Vancouver, ISO, and other styles
5

Marouda, Marina. "Potent rituals and the royal dead: Historical transformations in Vietnamese ritual practice." Journal of Southeast Asian Studies 45, no. 3 (September 3, 2014): 338–62. http://dx.doi.org/10.1017/s0022463414000320.

Full text
Abstract:
This article considers the intricate entanglements of ritual, history and power by focusing on the recent rejuvenation of ritual practices pertaining to former kings as enacted in contemporary Huế, the former imperial capital of Việt Nam (1802–1945). It examines how the Nguyễn monarchs, who were previously repudiated by the early socialist regime, have been ritually reinstated as extraordinary ancestral figures and acknowledged as potent spirits to whom many turn for blessings. Drawing on ethnographic and historical material, the article traces changes in the locals' ritual engagements with the royal dead and pays attention to fluctuations in the posthumous fate of the Nguyễn royalty while highlighting the city's transformation from imperial capital to a tourist marketplace via the horrors of the battlefield.
APA, Harvard, Vancouver, ISO, and other styles
6

Kádár, Dániel Z., and Andrea Szalai. "The socialisation of interactional rituals." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (November 22, 2019): 15–39. http://dx.doi.org/10.1075/prag.19017.kad.

Full text
Abstract:
Abstract The present paper examines the ways in which ritual cursing operates as a form of teasing in (Gabor) Roma communities. By ‘ritual cursing’ we mean forms of curse that are believed to cause harm to the cursed person or people related to them, i.e. cursing studied here differs from swearing and ‘cussing’, as it embodies supernatural beliefs to a degree. While cursing is an archetype of ritual, to date little pragmatic research has been done on this phenomenon, supposedly due to the scarcity of interactional data collected in cultures where cursing is actively practised; thus, the present paper fills a knowledge gap in the field. We examine cursing in interactions where it is used as teasing in order to socialise young children. Since ritual is a means through which social structures are re-created (Durkheim 1912 [1954/2001]), aiding young language users to acquire rituals is a key aspect of community life. However, little research has been done on the ways in which ritual practices are socialised in communities at the level of interaction, which validates our focus on teasing curses. The phenomenon studied is also relevant to previous sociopragmatic research on teasing: whilst in other (non-ritual) sociocultural settings socialising teasing implies aiding young language users to distinguish between humour and offence, due to the potential harm attributed to ritual cursing its socialisation is centred both on harm and the offence in the conventional sense of the word.
APA, Harvard, Vancouver, ISO, and other styles
7

Høgh-Olesen, Henrik. "The sacrifice and the reciprocity-programme in religious rituals and in man's everyday interactions." Journal of Cognition and Culture 6, no. 3-4 (2006): 499–519. http://dx.doi.org/10.1163/156853706778554931.

Full text
Abstract:
AbstractThe sacrifice is a ritualized central structure in religious practice worldwide, but from a psychological point of view it may be much more than that. On the basis of cross-cultural, comparative, and experimental data, where 162 strangers are arranged to meet in twos without knowing that their interaction is being observed, it is argued that the sacrifice is not first and foremost a religious concept, let alone a behavioural structure primarily related to the man-god relation, but rather a key factor in man's sociality and a general evolutionary interaction unit based on a cognitive reciprocity-programme well known in animal life, from sperm whales and vampire bats to higher primates and ourselves. Furthermore, it is suggested that in our species the religious sacrifice becomes a ritualized sacred action, because this act symbolically highlights the natural reciprocity relations that have to prevail among men, if a society is to exist at all.
APA, Harvard, Vancouver, ISO, and other styles
8

Mosko, Mark. "Syncretic Persons: Sociality, Agency and Personhood in Recent Charismatic Ritual Practices among North Mekeo (PNG)." Australian Journal of Anthropology 12, no. 3 (December 2001): 259–74. http://dx.doi.org/10.1111/j.1835-9310.2001.tb00076.x.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Keinänen, Marja-Liisa. "Religious ritual contested: anti-religious activities and women’s ritual practice in rural Soviet Karelia." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 92–117. http://dx.doi.org/10.30674/scripta.67285.

Full text
Abstract:
After the October Revolution, the Bolsheviks sought to establish a new atheistic order which would eradicate from the public consciousness all vestiges of "religious prejudices", which were regarded as a residue from the imperial era and an instrument used to exploit the masses. Even though it was generally held that religion would automatically disappear from socialist society when its material precondition, the class society, was abolished, the regime made concentrated efforts to speed up the process by means of virulent anti-religious propaganda. The ultimate goal was to wipe out the persistent remains of the bourgeois system of values. No force was to be used since it was feared this would merely offend the religious sentiments of the people and strengthen their adherence to religion. Theoretically, the ultimate goal was to be achieved through education and information, but in practice, anti-religious activities were at times quite brutal. These attacks were successful in curtailing the activities of religious institutions in Karelia, but did not bring to an end the religious practices of lay people, which were continued, in one form or another, throughout the entire Soviet period. One fundamental reason for the survival of religious rituals, both Christian and indigenous, was the fact that they were so deeply embedded in people's consciousness and intimately integrated with their everyday lives. Every important phase and turn in human life was sanctified by rituals. The goal of the present paper is to examine what forms anti-religious attacks took in Soviet Karelia and how people reacted to them. The focus is on the attacks against the very fundaments of the ritual complex of the church and, by extension, on the effects of these attacks on the indigenous ritual complex, which co-existed in parallel with that of the "official" religious institutions.
APA, Harvard, Vancouver, ISO, and other styles
10

DeMarrais, Elizabeth. "Animacy, Abstraction, and Affect in the Andean Past: Toward a Relational Approach to Art." Cambridge Archaeological Journal 27, no. 4 (October 23, 2017): 655–69. http://dx.doi.org/10.1017/s0959774317000671.

Full text
Abstract:
In this article, I set out a relational approach to Andean art, with the aim of investigating, in broad terms, the making, viewing and experience of art among pre-Hispanic peoples. The analysis draws upon the ideas of art historians, as well as upon the work of ethnographers and archaeologists, to integrate theoretical approaches that consider animacy and the ways art objects gain significance as part of assemblages. Examining four aspects of Andean art: (1) insistence; (2) abstraction; (3) networks and linkages; and (4) affect and embodied experience, I conclude that the term ‘art’ (as an analytic category) overlaps poorly with Andean categories of cognition, sociality and material practice. Archaeologists can usefully refocus attention on the ways these craft items were made, used in daily life, displayed in rituals and ultimately deposited in the places where they were found.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Rituals and practices of sociality"

1

Tapini, Elisavet. "Settling in a global city : transnational practices and cosmopolitan openness in sociality patterns." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/25859/.

Full text
Abstract:
This study focuses on highly-skilled migrants from other EU countries, who have settled in London. It aims to examine the intersection between transnational practices and cosmopolitan attitudes in their sociality patterns, and how multiple identities are negotiated in these patterns. Transnational scholars have mostly focused on single ethnicities and their respective social networks (Glick-Schiller, et al., 2011). London is frequently described as a cosmopolitan city. Still, to what extent people actually mix, across boundaries of ethnicity, remains an open question (Valentine, 2008). To address this, a combination of qualitative methods (semi-structured interviewing, visual interactive map, focus group) was utilised: 15 participants from different EU countries were interviewed individually, followed by a mapping exercise, prompting participants to provide identity referents for their significant others (e.g. nationality, gender, relationship status). Focus group discussion looked at attitudes towards London diversity. Using an empirical phenomenological approach, the study looks at both intended and unintended sociality patterns in participants' narrative and mapping responses. Themes derived from participants' narratives are discussed alongside the typology generated for the mapping exercise: findings are in support of a situated cosmopolitanism, with transnational practices embedded in mixed social networks. Cosmopolitan attitudes are further situated by a cultural/ regional proximity or life-status commonalities, (e.g. family status or sexuality) in their personal networks. Long-lasting transnational bonds, such as family and 'soul friendships' (Morasanu, 2013) also situate this openness to the Other. It follows that, some form of belonging is necessary before participants extend their network to culturally-dissimilar others. Identity negotiations bring London, nationality and profession to the fore, followed by life-status identities. The study illustrated how EU-skilled migrants seek to actively engage with people from different backgrounds in London, choosing to form close social ties beyond the boundaries of nationality and profession. At the same time, participants portray themselves as more open to diversity than what identity referents of significant others in their mapping exercise reveal. Combining narrative and visual methods, this study provides an in-depth investigation of internalised limits to a cosmopolitan sociality, as well as further insights as to what constitutes the transnational in close 1-1 relationships.
APA, Harvard, Vancouver, ISO, and other styles
2

Vang, Xeev Xwm. "Awareness of Hmong religious practices and rituals in regards to counseling Hmong students." Menomonie, WI : University of Wisconsin--Stout, 2007. http://www.uwstout.edu/lib/thesis/2007/2007vangx.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today: a comparative study of indigenous Taoist and Shintobeliefs and practices." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950425.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Brookes, Alison. "The visible dead : a new approach to the study of late Iron Age mortuary practice in south-eastern Britain." Thesis, University of South Wales, 2003. https://pure.southwales.ac.uk/en/studentthesis/the-visible-dead(d254e3db-1583-4794-8387-28db682c5326).html.

Full text
Abstract:
The principal aim of the thesis is to investigate the mortuary practices of the late Iron Age period in south-eastern Britain, focusing on identification of the wider sequence of activity. It is evident that the deposition of the calcined remains and associated objects are just one element in a more complicated pattern of behaviour. A number of contemporary inhumation burials and mortuary-related features drawn from an increasing number of sites illustrate the wider practices in operation. The identification of pyre-related features and debris lies at the core of this study providing an opportunity to advance understanding of pyre technology as well as the mortuary rituals. This study provides an opportunity to advance late Iron Age mortuary studies in relation to the cosmological, political and ideological structure (Fitzpatrick 1997; Pearce 1997a; 1997b; 1999; McKinley 2000).
APA, Harvard, Vancouver, ISO, and other styles
5

Röst, Anna. "Fragmenterade platser, ting och människor : Stenkonstruktioner och depositioner på två gravfältslokaler i Södermanland ca 1000–300 f Kr." Doctoral thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-134704.

Full text
Abstract:
It is generally considered that cairns and stone constructions of different shapes and sizes make up the grave monuments of the Late Bronze Age (1000–300 BC) in the province of Södermanland in Sweden. However, these “monuments” often contain only small amounts of burnt bone, and often no human remains at all. At the same time, human bones are found in settlement sites and other "non-grave" contexts. The materiality of human remains thus appears to be far more complex than a modern definition of "burial" or "grave" would allow.  This thesis investigates practices beyond the common terminology of burial archaeology, and focuses on the practices of collecting, enclosing and scattering stones, human remains, pottery and metal objects in stone constructions traditionally labeled "graves".  The study is conducted through a detailed micro-level analysis combining constructions, depositions of artefacts and human remains in a perspective of perception, formation processes and temporality. Based on the results from studies of two Late Bronze Age burial grounds in Eastern Sweden, it is argued that there is a need to differentiate the meaning content of cremated bone within in what we refer to as burial grounds. Results indicate that the passage rituals in connection with death and disposal of remains do not end when the cremated bone is deposited in the stone constructions. The constructions and deposits are subject to further attention and actions, altering the meaning of the cremated bones while the individual undergoes transformation to a fully transformed substance. The stone constructions themselves do not appear to have been built for eternity, but rather as functional nodes of transformation, constructed to facilitate the passage rituals.
APA, Harvard, Vancouver, ISO, and other styles
6

Barbalho, Maria Carolina Gomes. "A arte do deslocamento: a psicologia corre, escala, salta e rola com o parkour." Universidade do Estado do Rio de Janeiro, 2011. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4664.

Full text
Abstract:
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Este trabalho visa descrever a experiência de uma pesquisa em psicologia social desde seus momentos iniciais onde o problema de pesquisa ainda se delineava, passando por todas as suas desconstruções a partir do encontro com o campo de pesquisa: a prática do parkour. As ferramentas metodológicas que foram utilizadas vão igualmente recebendo sua forma de acordo com as demandas dos encontros: seguir os atores, acompanhá-los em suas controvérsias, aprender com eles, levar a sério suas recalcitrâncias, compartilhar um campo de afetos, compartilhar uma experiência de cidade e explicitar os processos de tradução da pesquisa. Questões da materialidade, da alteridade, do corpo, da cidade emergem nesse processo, no entanto, busca-se efetivamente descrever um processo de pesquisa à medida que se coloca a questão de pesquisar como uma política ontológica capaz de inventar e re-inventar o pesquisador e as questões que levanta na própria relação com aquilo que o leva a pesquisa.
This paper aims to describe the experience of a research in social psychology since its early stages when the research problem was still emerging, through all its deconstructions by the time of the encounter with the research field: the practice of parkour. The methodological tools that were used would also be shaped according to the demands posed by this relation: to follow the actors, to follow them in their controversies , to learn from them, to take seriously their recalcitrances, to share a field of affections, to share an experience of the city and make explicit the translation processes of the research. Matters of materiality, of otherness, of body, of the city emerge in this process, and however, we seek to effectively describe a research process as it poses the question of researching as an ontological politic capable of inventing and re-inventing the researcher and the questions previously and continuosly raised in the relation to what leads to research.
APA, Harvard, Vancouver, ISO, and other styles
7

Kealotswe, Obed Ndeya Obadiah. "Doctrine and ritual in an African independent church in Botswana : a study of the beliefs, rituals and practices of the Head Mountain of God Apostolic Church in Zion." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/28327.

Full text
Abstract:
African Christianity has attracted, and continues to attract, the attention of many theologians, anthropologists and church historians the world over. The interrelation between colonialism and the missionary movement has contributed very much to the formation of Christianity in Africa. However, missionary Christianity and colonialism have lost, and are continuing to lose, their dominance over Christianity in Africa. What have emerged, and still continue to emerge, are the African Independent Churches which are now a major aspect of Christianity in Africa. Many people in Africa are frustrated because of the impact of Western civilisation on their traditional cultures, customs and practices. Religion, which permeates all aspects of the African's life, is being challenged by modernization and scientific culture. Christianity, as a Western religion, has failed to address these problems and in many cases has identified itself with them. The African Independent Churches, however, have tried, and are still trying, to make life meaningful through retaining, adapting and transforming some traditional rituals and practices in order to give meaning to the life of the African. Bishop Toitoi Smart Mthembu of the Head Mountain of God Apostolic Church in Zion, founder and one of the prominent leaders of the African Independent Churches, started a church which is trying, through its beliefs and practices, to give meaning to the lives of the Batswana, the Southern African peoples and Africa generally. This study is a monographic account of the contribution of the Head Mountain of God Apostolic Church in Zion to the indigenization of African Christianity.
APA, Harvard, Vancouver, ISO, and other styles
8

Yang, Yunyun. "Shifting Memories: Burial Practices and Cultural Interaction in Bronze Age China : A study of the Xiaohe-Gumugou cemeteries in the Tarim Basin." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-386612.

Full text
Abstract:
This study focuses on the burial practices in the Bronze Age Xiaohe-Gumugou cemeteries, north-west China, in order to understand how people constructed their social identities and delivered the social cognitions through generations. The Xiaohe-Gumugou cemeteries, as the main sites of the Xiaohe cultural horizon, have central roles for the understanding of the formation of the Bronze Age cultural groups and the cultural interactions between the west and the east in the Tarim Basin. However, current research is lacking in-depth examinations of the material culture of the cemeteries, and the contexts of the surrounding archaeological cultures in a timespan from Bronze Age to Iron Age. Through detailed comparisons of the construction of coffins and monuments, the dress of the dead, and the burial goods assemblages, this study provides an overview of the social structural development, from the Gumugou group’s heterogenous condition to the Xiaohe group’s homogeneous and mature state. Also, through relating to the results of biological and osteological analyses, and applying geographical analyses to the material, this study suggests that the early settlers in the Tarim Basin, the Xiaohe-Gumugou people have created their own social identities. Although the Xiaohe-Gumugou people might have migrated from southern Siberia or Central Asia, the archaeological material shows indications of their own typical features. When newcomers joined the society, the local burial customs were accepted and applied in a new cultural setting.
Denna studie fokuserar på gravskick på gravfälten Xiaohe och Gumugou i nordvästra Kina, för att förstå hur människor konstruerade social identitet och överförde kulturella föreställningar mellan generationer. Xiaohe-Gumugou-gravfälten, som de viktigaste platserna i Xiaohe-kulturhorisonten, är centrala för förståelsen av bildandet av bronsålderns kulturgrupper och de kulturella växelverkningarna mellan väst och öst i Tarimbäckenet. Tidigare forskning saknar fördjupade undersökningar av gravfältens materiella kultur samt den historiska kontexten med de omgivande arkeologiska kulturerna under tidsperioden från bronsålder till järnålder. Genom detaljerade jämförelser av konstruktionen av kistor och monument samt de dödas klädsel och gravgåvor, ger denna studie en översikt över utvecklingen av sociala strukturer, från Gumugou-gruppens heterogena situation till Xiaohe-gruppens homogena och mogna tillstånd. Genom att relatera till resultaten från biologiska och osteologiska analyser och tillämpa geografiska analyser på materialet, tyder den här studien på att de tidiga bosättarna i Tarimbäckenet, Xiaohe-Gumugou-folket, har utvecklat egna sociala identiteter. Trots att Xiaohe-Gumugou-folket kan ha migrerat från södra Sibirien eller Centralasien visar det arkeologiska materialet indikationer på egna typiska egenskaper. När nykomlingar anslöt till samhället accepterades de lokala begravningssederna och tillämpades i ett nytt kulturellt sammanhang.
APA, Harvard, Vancouver, ISO, and other styles
9

Costa, Carlos Eduardo. "Ikindene hekugu : uma etnografia da luta e dos lutadores no Alto Xingu." Universidade Federal de São Carlos, 2013. https://repositorio.ufscar.br/handle/ufscar/233.

Full text
Abstract:
Made available in DSpace on 2016-06-02T19:00:30Z (GMT). No. of bitstreams: 1 5805.pdf: 6556317 bytes, checksum: f12b1dace4d7ccbd4511d2a57dc62995 (MD5) Previous issue date: 2013-07-04
Universidade Federal de Minas Gerais
This research aims to explore the anthropological debate on sportive practices through the description and analysis of dispute modes in different contexts. In the literature of sportive practices anthropology, football has frequently been used as a framework for research into indigenous societies; expanding on these theoretical models developed for football allows for greater understanding into the rituals within the society to which they belong, and to highlight the relationship between football and other practices. The ethnographic study proposes the Upper Xingu from researches conducted with the Kalapalo peoples of Tanguro village, hence the emphasis on wrestling in Alto Xingu (kal. ikindene). Anthropological themes highlighted on the peoples of the region, such as the construction of the body, chieftaincy, complex inter-ethnic rituals and mythology are directly linked to the wrestling. The objectives also include a more positive assessment for what was termed as "sportive practices" within indigenous societies, ethnographically in the Upper Xingu. This is not only to realize the "sportive" nature of these activities, but above all to understand the symbolic space for each mode, whether in the village, or in rituals disputes that renegotiate the dynamics of alliances and rivalries in this regional complex.
Essa pesquisa pretende ampliar o debate antropológico sobre práticas esportivas através da descrição e análise de modalidades disputadas em diferentes contextos. Na literatura de antropologia das práticas esportivas o que se tem de mais consolidado são trabalhos que tomam o futebol como referência, mesmo quando de pesquisas em sociedades indígenas. Nesse caminho, a expansão dos modelos teóricos elaborados para o futebol possibilita entender seus significados no interior da sociedade em que está inserido, além de trazer à tona relações entre o futebol e outras práticas. O recorte etnográfico proposto é o Alto Xingu, em pesquisas realizadas entre os Kalapalo da aldeia Tanguro, donde o destaque para a luta alto-xinguana (kal. ikindene). Temas antropológicos destacados sobre os povos da região, como a fabricação do corpo, chefia, complexo ritual interétnico e mitologia, estão diretamente atrelados à luta. Os objetivos compreendem ainda uma visão mais positiva para aquilo que foi denominado como "esportividade ameríndia", etnograficamente no Alto Xingu. Não se trata apenas de perceber o caráter "esportificado" de algumas atividades, mas acima de tudo compreender o espaço simbólico destinado a cada modalidade, seja no plano da aldeia, seja nas disputas rituais que atualizam a dinâmica de alianças e rivalidades nesse complexo regional.
APA, Harvard, Vancouver, ISO, and other styles
10

Andersson, Helena. "Gotländska stenåldersstudier : Människor och djur, platser och landskap." Doctoral thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-127911.

Full text
Abstract:
This thesis deals mainly with the Middle Neolithic period (ca. 3200-2300 BC) on the island of Gotland in the Baltic Sea. The aim is to deepen the understanding of how the islanders related to their surroundings, to the landscape, to places, to objects, to animals and to humans, both living and dead. The archaeological material is studied downwards and up with a focus on practices, especially the handling and deposition of materials and objects in graves, within sites and in the landscape. The study is comparative and the Middle Neolithic is described in relation to the Early Neolithic and the Mesolithic period on the island. From a long term perspective the island is presented as a region where strong continuity can be identified, regarding both way of life and economy. In contrast, substantial changes did occur through time regarding the islander’s conceptions of the world and of social relations. This in turn affected the way they looked upon the landscape, different sites and animals, as well as other human beings. During the Mesolithic, the islanders first saw it as possible to create their world, their micro-cosmos, wherever they were, and they saw themselves as living in symbiosis with seals. With time, though, they started to relate, to connect and to identify themselves with the island, its landscape and its material, with axe sites and a growing group identity as results. The growing group identity culminated during the Early Neolithic with a dualistic conception of the world and with ritualised depositions in border zones. The Middle Neolithic is presented as a period when earlier boundaries were dissolved. This concerned, for example, boundaries towards the world around the islanders and they were no longer keeping themselves to their own sphere. At the same time individuals became socially important. It became accepted and also vital to give expression to personal identity, which was done through objects, materials and animals. Despite this, group identity continued to be an important part in their lives. This is most evident through the specific Pitted Ware sites, where the dead were also treated and buried. These places were sites for ritual and social practices, situated in visible, central and easy accessible locations, like gates in and out of the islands’ different areas. The dead were very important for the islanders. In the beginning of MN B they started to adopt aspects from the Battle Axe culture, but they never embraced Battle Axe grave customs. Instead they held on to the Pitted Ware way of dealing with the dead and buried, and to the Pitted Ware sites, through the whole period, with large burial grounds as a result.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Rituals and practices of sociality"

1

Shastri, Gaurinath Bhattacharyya. Rituals and practices of Tantra. New Delhi: Cosmo Publications, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Vivek, Raghuvanshi, and Badawai Abdel Fatteh, eds. Mystical esctasy, Sufi practices. Srinagar: Gulshan Books, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Yaden, David Bryce, Yukun Zhao, Kaiping Peng, and Andrew B. Newberg, eds. Rituals and Practices in World Religions. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Tibetan rituals of death: Buddhist funerary practices. New York, NY: Routledge, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

1944-, Trumbauer Jean Morris, ed. Transforming rituals: Daily practices for changing lives. [Washington, D.C.]: Alban Institute, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Gouin, Margaret E. Tibetan rituals of death: Buddhist funerary practices. New York, NY: Routledge, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Wolpe, David J. Inside Judaism: Rituals and symbols revealed. New York: Collins, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Mourning animals: Rituals and practices surrounding animal death. East Lansing: Michigan State University Press, 2016.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Wiccan beliefs & practices: With rituals for solitaries & covens. St. Paul, Minn: Llewellyn, 2001.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Muhammad, Kamaluddin Ali. Ceremonies and practices: Essays on rites and rituals. 2nd ed. [S.l: s.n.], 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Rituals and practices of sociality"

1

Guilherme, José, and Cantor Magnani. "Practices of Sociality." In A Companion to Urban Anthropology, 327–46. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118378625.ch19.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Idler, Ellen L. "Rituals and practices." In APA handbook of psychology, religion, and spirituality (Vol 1): Context, theory, and research., 329–47. Washington: American Psychological Association, 2013. http://dx.doi.org/10.1037/14045-018.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Shook, John R., and Vanessa Gomez Brake. "Humanist Rituals and Practices." In Rituals and Practices in World Religions, 195–207. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_15.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Newberg, Andrew B. "Neuroscientific Approaches Toward Understanding Rituals." In Rituals and Practices in World Religions, 31–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Herzfeld, Michael. "Ritual and Ritualism in a Contested Sea: Scalar Distortions of Space and Time." In Migrant Hospitalities in the Mediterranean, 105–25. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-56585-5_5.

Full text
Abstract:
AbstractThe ground of mutual understanding between locals and migrants in the Mediterranean Sea emerges through the performance of ritual activities. These should be distinguished from the formalistic or incantatory sense of “ritualism.” They include the socially engaged practices of hospitality—a virtuous tradition that governments, even as they claim it for the nation-state, violate in local eyes by confining migrants to impersonal spaces and uncertain futures. Passages across the sea also partake of a pervasive sense of ritual, which thereby offers rich metaphorical material for considering the scalar shifts at play—shifts that entrain such conversions of social interaction into the asocial frameworks of neoliberal management (which in turn encourage aridly scientistic modes of inquiry) but conversely also domesticate cultural distance through a subtle apperception of shared habits of gesture and generosity, made accessible by the close vision of ethnography as described in these essays.
APA, Harvard, Vancouver, ISO, and other styles
6

Yaden, David Bryce. "The Psychology of Religious Rituals and Practices." In Rituals and Practices in World Religions, 17–30. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Hood, Ralph W. "Psychology, Religious Studies and Theology: An Unrealized Conversation?" In Rituals and Practices in World Religions, 1–16. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Ellens, J. Harold. "Christianity." In Rituals and Practices in World Religions, 127–35. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Hamdeh, Emad. "Islam." In Rituals and Practices in World Religions, 137–49. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_11.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Kaur, Inderjit N. "Sikhism." In Rituals and Practices in World Religions, 151–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-27953-0_12.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Rituals and practices of sociality"

1

Appolonova, Y. S. "Interactive Rituals And Practices Of Intellectuals’ Participation In Grassroots Movements." In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.23.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Malefyt, Timothy de Waal. "TIME, PLACE AND MEMORY: EMBODYING SHAVING RITUALS IN EVERYDAY CONSUMPTION PRACTICES." In Bridging Asia and the World: Global Platform for Interface between Marketing and Management. Global Alliance of Marketing & Management Associations, 2016. http://dx.doi.org/10.15444/gmc2016.05.03.01.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Cowan, Kirsten L., and Nathalie Spielmann. "THE INFLUENCE OF BRANDED RITUALS ON LUXURY PRODUCT CONSUMPTION PRACTICES: IMPLICAITONS FOR ADVERTISING." In Bridging Asia and the World: Global Platform for Interface between Marketing and Management. Global Alliance of Marketing & Management Associations, 2016. http://dx.doi.org/10.15444/gmc2016.02.04.02.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
5

ASHIMOVA, Dinara. "MYTHOLOGICAL ELEMENTS IN ER-TOSTUK TALE." In International Research Congress of Contemporary Studies in Social Sciences (Rimar Congress 2). Rimar Academy, 2021. http://dx.doi.org/10.47832/rimarcongress2-9.

Full text
Abstract:
Mythology is called the myths, which are about the seemingly real events to explain the beliefs, practices, institutions, or natural phenomena of a particular civilization or religious tradition, but are often associated with rituals and ceremonies, mostly unknown origin. Rumors tell the events that are outside of human life but which are the basis of it, what the gods or extraordinary beings do. This situation is generally included in folk narratives. The Turkish tribes who live in different parts of the world have their own folk narratives. Some of these folk narratives, such as Koroglu and Alpamys, have exceeded the difficulties of geography and history and have belonged to the whole of the nation. Er-Tostuk narrative is one of them.
APA, Harvard, Vancouver, ISO, and other styles
6

Trocchianesi, Raffaella, Daniele Duranti, and Davide Spallazzo. "Tangible interaction in museums and temporary exhibitions: embedding and embodying the intangible values of cultural heritage." In Systems & Design: Beyond Processes and Thinking. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/ifdp.2016.3322.

Full text
Abstract:
Moving from a design perspective, the paper explores the potential of tangible interaction in giving shape to intangible contents in museums and temporary exhibitions. Going beyond tangibility intended in the strict sense of touching assets (Dudley 2010), we use here a wider interpretation of tangibility that considers touch in the sense of embodied experience. In this way we consider as tangible all those experiences that foster a strong involvement of the body. Tangible interaction is interpreted as a practice able to multiply the levels of the narrative, to make the visit experience memorable and to give physicality to intangible values. This approach sees the use of tangible interaction as a way to transfer practices and rituals linked to the contents and representative of the intangible values embedded in the assets. Therefore we can identify “gesture-through” and “object-through” interactions able to enhance the visitor experience and the understanding of cultural heritage. The rituals of gestures is linked to the concept of museum proxemics (author 2013) that involves both sensuousness and movements in space. If proxemics is the discipline which deals with investigating the relationship between individuals and space, and the significance of gestures and distances among people, then museum proxemics relates to the forms of behaviour which govern the relationship between individuals and museum space, between the visitor and the items on display and among visitors. In the paper we outline existing practices by analysing some case studies representative of the potential of tangible interaction in the cultural heritage field and classified according to the categories in the following: - Smart replicas: visitors interact with a technology-enhanced replica of the artworks to feel sensorial aspects and activate further levels of narrative; - Symbolic objects: visitors interact with objects, icons or elements imbued with symbolic meaning as a vehicle to reach the intangible value of the cultural asset; - Touchable screens: visitors interact with a surface mediating their relationship with contents and allowing for a personalised path within them; - Perfoming gestures: visitors perform meaningful gestures in order to trigger specific effects able to stage the narrative of intangible contents. In conclusion we highlight three actions in the cultural experience driven by tangible interaction and matter of design: (i) interacting with a sensitive object able to trigger intangible values; (ii) revealing contents difficult to transmit; (iii) multiplying the levels of knowledge and narrative.DOI: http://dx.doi.org/10.4995/IFDP.2016.3322
APA, Harvard, Vancouver, ISO, and other styles
7

Nandy, Paromita. "Ratiocinate the Sociocultural Habits of Bengali Diaspora Residing in Kerala: A Linguistic Anthropology Study." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.6-2.

Full text
Abstract:
The paper alludes to the study of how humans relocate themselves with cultural practice and its particular axiom, which embrace the meaning and value of how material and intellectual resource are embedded in culture. The study stimulates the cultural anthropology of the Bengali (Indo-Aryan, Eastern India) diaspora in Kerala (South India) that is dynamic and which keeps changing with the environment, keeping in mind a constant examination of group rituals, traditions, eating habits and communication. Languages are always in a state of flux, as are societies, and society contains customs and practices, beliefs, attitudes, way of life and the way people organize themselves as a group. The study scrutinizes the relationship between language and culture of Bengali people while fraternizing with Malayalee which encapsulates cultural knowledge and locates this in the interactions among members of varied cultural groups across time and space. This is influenced by that Bengali diasporic people change across generations owing to cultural gaps and remodeling of language and culture. The study investigates how a social group, having different cultural habits, manages time and space of a new and diverse sociopolitical situation. Moreover, it also investigates the language behaviour of the Bengali diaspora in Kerala by analyzing the linguistic features of Malayalam (Dravidian) spoken, such as how they express their cultural codes in different spatiotemporal conditions and their lexical choice in those situations.
APA, Harvard, Vancouver, ISO, and other styles
8

Robert, Sam. "Linguistic and Cultural Shifts of the Aranadan Tribe in Kerala." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-3.

Full text
Abstract:
Language and cultural shifts are the major causes of endangerment of any community, which begins from minor switching of practices and verbal repertoires and ends with a whole change of community, and finally culminates in the community losing its own identity. Language shift usually takes place in a bilingual or multilingual speech community. It is a social phenomenon, whereby one language replaces another in a given society due to underlying changes in the composition and aspirations of the society. This process transitions from speaking the old to the new language. This is not fully a structural change caused by the dynamics of the old language as a system. The new language is adopted as a result of contact with another language community. The term language shift excludes language change which can be seen as an evolution, and hence the transition from older to newer forms of the same language. Contact between two or more cultures often leads to different sociological processes such as acculturation, cultural change, cultural genocide, and cultural shift. Cultural shift occurs when a community gives up its own socio-cultural practices like customs, rituals and traditional beliefs, and is characterized by changes in cultural symbols, rules of behavior, social organizations, or value systems. It differs from the process of cultural change in which a community’s culture can evolve independently. Shifts may take place at the level of an individual speaker who gradually forgets or shifts to another language and consequently this language spreads to an entire community. This phenomenon can be seen among the Aranadans, a primitive tribal community found mainly in the Malappuram district and in other Northern districts such as Kasargode and Kannur of Kerala, owing to their irreverence towards the preservation of their own language and culture. The socio-ecological, psychological and educational factors impact their language and cultural shifts. This paper illustrates and clarifies the reasons for the language and cultural shifts of the Aranadan tribal community.
APA, Harvard, Vancouver, ISO, and other styles
9

Mangwegape, Bridget. "TEACHING SETSWANA PROVERBS AT THE INSTITUTION OF HIGHER LEARNING IN SOUTH AFRICA." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end118.

Full text
Abstract:
The paper sought to investigate how first year University student’s-teachers understand and instil appreciation of the beauty of Setswana language. Since the proverbs are carriers of cultural values, practices, rituals, and traditional poetry, they are rich in meaning, they can be used to teach moral values for the sake of teaching character building among the students and teaching Setswana at the same time. Proverbs contain values of wisdom, discipline, fairness, preparedness, destiny, happiness, and efforts. Proverbs are short sayings that contain some wisdom or observation about life and or role-play and to use a few of the proverbs to reinforce the meaning, using proverbs as a pedagogical strategy, the researcher has observed that student teachers find it difficult to learn and teach learners at school. Students-teacher’s think and feel about how they conceptualize proverbs, how they define their knowledge and use of Setswana proverbs. The lecturer observed how the nature of proverbs are linked to the culture embedded in the language. In Setswana language there is a proverb that says, “Ngwana sejo o a tlhakanelwa” (A child is a food around which we all gather) which implies that the upbringing of a child is a communal responsibility and not an individual responsibility. Put in simple terms, a child is a child to all parents or adults, since a child’s success is not a family’s success but the success of the community. In doing so, the paper will explore on how student-teachers could make use of proverbs to keep the class interested in learning Setswana proverbs. As a means of gathering qualitative data, a questionnaire was designed and administered to student-teachers and semi-structured interviews were conducted with student teachers. The findings revealed that despite those students-teachers’ positive attitudes towards proverb instruction, they did not view their knowledge of Setswana proverbs as well as the teaching of proverbs. The paper displays that proverbs constitute an important repository of valid materials that can provide student-teachers with new instructional ideas and strategies in teaching Setswana proverbs and to teach different content, which includes Ubuntu and vocabulary and good behaviour. Proverbs must be taught and used by teachers and learners in their daily communication in class and outside the classroom in order to improve their language proficiency.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Rituals and practices of sociality' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography