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Books on the topic 'Secular ritual'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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1

Catholic Church. Ritual of the Secular Franciscan Order. Edited by Fonck Benet A and International Franciscan Liturgical Commission. [Cincinnati, Ohio: St. Anthony Messenger Pr., 1985.

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2

Daryl, Parks, ed. Designing rituals of adoption forthe religious and secular community. Minneapolis, Minn: Resources for Adoptive Parents, 1995.

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3

Mason, Mary Martin. Designing rituals of adoption for the religious and secular community. Minneapolis, Minn: Resources for Adoptive Parents, 1995.

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4

Seid, Judith. We rejoice in our heritage: Home rituals for secular and humanistic Jews. Ann Arbor, Mich: Kopinvant Secular Press, 1989.

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5

Ribeiro, José. Mágico mundo dos orixás: Rituais de raiz, mitologia dos totens e tabus, tradição lendária através dos seculos, sincretismo no Brasil. Rio de Janeiro: Pallas, 1988.

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6

Gordon-Lennox, Jeltje, and Isabel Russo. Crafting Secular Ritual. Kingsley Publishers, Jessica, 2016.

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7

Ritual of the Secular Franciscan Order. Saint Anthony Messenger Press, 1985.

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8

Bent, Holm, Nielsen Bent Flemming, and Vedel Karen, eds. Religion, Ritual, Theatre. Frankfurt: Peter Lang, 2009.

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9

Law of Possession: Ritual, Healing, and the Secular State. Oxford University Press, Incorporated, 2016.

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10

Law of Possession: Ritual, Healing, and the Secular State. Oxford University Press, Incorporated, 2016.

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11

Religion, Ritual, Theatre. Lang GmbH, Internationaler Verlag der Wissenschaften, Peter, 2008.

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12

Religion, Ritual, Theatre. Frankfurt: Peter Lang, 2009.

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13

Stephenson, Barry. 3. Ritual and society. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199943524.003.0004.

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What does ritual do? Sociological and anthropological theory of the first half of the twentieth century proposes that ritual—secular or sacred—binds groups together, ensuring their harmonious functioning by generating and maintaining orders of meaning, purpose, and value. ‘Ritual and society’ discusses the theories of Emile Durkheim, Roy Rappaport, and Clifford Geetz and their ideas on ritual producing solidarity and effervescence and ritual's role in politics, power, and negotiation. In the 1970s, a sea change in ritual studies followed the work of Victor Turner and others who highlighted ritual's critical and creative potential. Public ritual is complex: rites can conserve, transmit, and protect tradition, but others are creatively, critically, strategically employed to enact change.
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14

Koehler, Dorene. Mouse and the Myth: Scared Art and Secular Ritual of Disney. Indiana University Press, 2017.

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15

From the Secular to the Sacred: Everyday Objects in Jewish Ritual Use. Univ of Washington Pr, 1985.

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16

Segal, Robert A. 4. Myth and ritual. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780198724704.003.0005.

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‘Myth and ritual’ explores the myth-ritualist theory, which proposes myth does not stand by itself, but is tied to ritual. Myth is not just a statement but an action. Whatever the tie between myth and ritual, the myth-ritualist theory differs from other theories of myth and from other theories of ritual in focusing on the tie. The arguments for and against this theory are examined, as is its application to literature. For literary myth-ritualists, myth becomes literature when myth is severed from ritual. Myth tied to ritual is religious literature; myth cut off from ritual is secular literature. Literary myth-ritualism is a theory not of myth and ritual themselves, but of their impact on literature.
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17

Ageing, Ritual and Social Change: Comparing the Secular and Religious in Eastern and Western Europe. Taylor & Francis Group, 2013.

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18

Benham, Hugh. Early English Church Music: John Caverne : Ritual Music and Secular Songs (Early English Church Music). Galaxy Music Corp, 1985.

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19

Daniel, Yvonne. Resilient Diaspora Rituals. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036538.003.0007.

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This chapter examines the histories and connections between Afro-Latin America and the Caribbean by focusing on sacred Caribbean dance rituals. It begins with a discussion of African-derived rituals in sacred dance, paying attention to how dance reveals and forwards sacred potential and how a relationship between the sacred and the secular is forged in African Diaspora contexts. It then considers how similar religious and dance structures have emerged across the Diaspora from common beliefs and social conditions that were shared by thousands of Africans. It also explores African-derived sacred dance practices in the Caribbean islands, namely: French/Kreyol, English/Creole, Spanish Caribbean, and Dutch Caribbean sacred practices. Furthermore, it describes compares Atlantic Afro-Latin sacred practices, including those in Brazil, Suriname, and Uruguay. The chapter concludes with Afrogenic comparisons of ritual Diaspora dance.
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20

Watson, Max, and Mark Thomas. Spiritual and ethical aspects of advance care planning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198802136.003.0006.

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This chapter describes linking spirituality and Advanced Care Planning (ACP); fear and ACP; how thinking about death changes people; religious views of ACP; denial and ACP; personal control and ACP; ethical principles and ACP; the spiritual work of ACP, including objective asessment; adaptation and ACP; and ritual, sacrament, and ACP. The discussion holds that dying is not primarily a medical event. The process of thinking about end-of-life issues can significantly impact on an individual’s attitudes, values, and belief systems. Dying patients can challenge the cultural illusion that life is going to last forever. This can be hard for families and professionals to accept and challenges their own fears around mortality. The importance and wisdom of religious rituals and religious symbolism cannot be ignored even in the most secular of contexts as they bring comfort to many. ACP is about life before death and can foster resilience and hope.
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21

Tallgren, Immi. The Faith in Humanity and International Criminal Law. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805878.003.0015.

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International criminal law is at times taken to manifest fundamental consensual boundaries against violence and destruction of the human species. The faith in law is celebrated in a cult with rituals, symbols, and mythologies where law is saving humans from evil. This chapter takes issue with the transcendental reference in ‘humanity’ by situating it within discussions on religion, the non-deist religions in particular. Three French thinkers: Henri Saint-Simon, Auguste Comte, and Emile Durkheim are stimulating intellectual figures—often neglected or caricatured. They developed new visions for society as religions–creating dogmas, symbolism, and ritual practices. Yet they declared the transcendental divinities dead. The human individual and ‘humanity’ were further elevated yet declared ‘positive’, victorious over superstition. Their religions aimed to capture the best of two worlds: secular and religious, rational and affective. But what difference does it make to see ideas, beliefs, faith, or commitment as religious or as something else, such as politics or ideology?
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22

Hall, M. A. Play and Playfulness in Late Medieval Britain. Edited by Christopher Gerrard and Alejandra Gutiérrez. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198744719.013.50.

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Play and playfulness is a key element in enabling social performance and one that transcends ethnicity, time, and space across all social levels. This contribution explores board games as a case study of play and performance in the medieval period, in a European context. It highlights some of the key discoveries of gaming material culture and their diverse contexts: castles, monasteries, churches, villages, and ships included. These underpin questions of gender, identity, pilgrimage behaviour and ritual, and the life-course. Play, it is argued is fundamental to the performance and negotiation of agency in a range of gendered settings both secular and religious.
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23

Hill QC, Mark. Clergy Discipline. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807568.003.0006.

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This chapter examines the process of clergy discipline in the Church of England. It first considers the institutions and personnel responsible for implementing church discipline against priests or deacons, including the Clergy Discipline Commission, the president and registrar of tribunals, provincial panels, and disciplinary tribunals. It then discusses the issue of jurisdiction when it comes to hearing and determining disciplinary proceedings against a priest or deacon, the concept of misconduct, and time limits of disciplinary proceedings. It also explains the procedure to be followed in the case of complaints against priests and deacons, the suspension process, the conduct of disciplinary tribunals, penalties, proceedings in secular courts, appeals, costs and legal aid, and the archbishops' list of all clerks in Holy Orders. The chapter concludes with an overview of clergy offences involving ritual or ceremonial doctrine.
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24

Pryce, Paula. The Monk's Cell. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.001.0001.

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Based on long-term ethnographic research with Christian monastics in the United States and a dispersed network of interdenominational non-monastic Christian contemplatives, The Monk’s Cell shows how religious practitioners combined social action and intentional living with intellectual study and inter-religious practices to modify their ways of knowing, sensing, and experiencing the world. Paula Pryce developed innovative “intersubjective” fieldwork methods to explore how these opaque, often silent communities practiced a paradoxical combination of formalized ritual and intentional “unknowing” to cultivate a powerful sense of communion in everyday life. Organized by the metaphor of a seeker journeying toward the inner chambers of a monastic chapel, the book explores the fine details of how “communitas” actually occurs, including the relationship of agency and habitual behavior in practitioners’ attempts at transforming consciousness. Depicting the interplay of social diversity and cohesiveness in the unwieldy dynamism of pluralistic society, The Monk’s Cell develops a novel theory of variable knowledge types, including the key role of ambiguity. These American Christians’ ability to fuse so many spheres of knowledge and to live contemplatively challenges the often taken-for-granted segregation of the religious and the secular in the contemporary world. This study contributes to the anthropologies and epistemologies of Christianity, perception, and embodiment. It extends American ethnography by its use of new methods for studying silence, ritual, and performance, and by focusing on a highly educated, professional Euro-American community that is rarely the subject of ethnographic research and is often assumed to be the demographic most likely to reject religion.
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25

Anderson, Greg. The Circulation of Life’s Resources. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0016.

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To conclude the book’ s alternative account of the Athenian politeia, the chapter offers a recursive analysis of the resource flows which made this way of life possible. The result is very different from a conventional modern secular economic analysis. Instead, it treats resource transactions as the lifeblood of a cosmic ecology that united gods, land, and people in a condition of symbiotic interdependency. The most important of all these transactions were those between gods and humans, whereby the latter received secure conditions of existence in exchange for temples, sacrifices, votive treasures, and other often costly ritual offerings. The most important of the resource transactions between humans were marriages, whereby the managerial and reproductive capacities of females were transferred from one household to another, thereby perpetuating the life of the social body. Contrary to the “egalitarian” ethos which moderns believe animated “democratic Athens,” demokratia would also have been unsustainable without the innumerable contributions of resources, material and otherwise, that were made by a relatively small number of super-wealthy Athenian households. And in a polis where members typically worked only for themselves, the existence of these ecologically essential super-wealthy households would have been unsustainable without the routine exploitation of slaves.
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26

Glixon, Jonathan E. The Porous Grate. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190259129.003.0006.

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There were several reasons why the nunneries found it necessary to hire male music teachers. While in most cases new nuns learned plainchant from the older members of the choir, in certain situations outside expertise was required. Novices also required training in singing their portions of the rituals of clothing and profession, a role often carried out by secular professionals. The nunneries also housed young women resident students, whose studies, in addition to languages and comportment, sometimes included vocal or instrumental music. Teachers for these various purposes included G. B. Volpe, Giovanni Rovetta, Bartolomeo Barbarino, and Francesco Cavalli. All of these activities involved potentially dangerous interactions between the nuns and unrelated men, so the civil and ecclesiastical authorities attempted to maintain close control, if necessary arresting and trying men, including the organist Giovanni Pichi, who violated procedures.
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27

Rosenow, Michael K. As Close to Hell as They Hoped to Get. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039133.003.0005.

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This chapter examines the steelworkers' experiences with death and dying in western Pennsylvania, and more specifically in Monongahela Valley, during the period 1892–1919. It begins by recounting the Homestead strike of 1892, which pitted the wealthy owners of the Carnegie Steel Company against the Amalgamated Association of Iron and Steel Workers. It then considers other factors that shaped steelworkers' experiences with death after the defeat at Homestead, including work life and life outside of work. It also explores the responses of steelworkers and their families to death, focusing on their creation of networks of mutual aid by turning to religious and secular fraternal societies to help care for the sick and bury the dead. It also discusses the McKees Rocks strike of 1909 and the themes of death and dignity that defined it before concluding with a look at the story of steelman Joe Magarac and its similarities to steelworkers' experiences in turn-of-the-century steel mills. The steelworkers' rituals of death and dying suggests that death provided a key place where they nurtured spirits of resistance.
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28

Hicks, Mark A. Religious Education in the Traditions. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.11.

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This chapter explores the history, purpose, and aims of religious education in the United States, defined as devotional-based education that promotes religious identity formation. The chapter first differentiates between secular education and religious education in the United States, then considers how issues of theology, social culture, expression of religious freedom, civil rights, personal identity, technology, and demographic shifts shape religious identity formation. The chapter concludes with a discussion of how rituals within religious traditions connect the aspirations of a tradition with instructional practices. It examines how religious education, from a devotional perspective, teaches people how to practice a religious way of life and informs their beliefs, behaviors, and acts of belonging. Religious education, the author describes, is an act of learning by which children, youth, and adults are moved toward living the ultimate values of a community of faith. While the nature of that journey varies widely depending on the aims of a particular religious group, religious education is primarily rooted in the hope that the learner can transcend a particular human socialization in order to achieve an aim that is important to their religious tradition.
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29

Machado, Carlos. Urban Space and Aristocratic Power in Late Antique Rome. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835073.001.0001.

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This book analyses the physical, social, and cultural history of Rome in late antiquity. Between AD 270 and 535, the former capital of the Roman empire experienced a series of dramatic transformations in its size, appearance, political standing, and identity, as emperors moved to other cities and the Christian church slowly became its dominating institution. Urban Space and Aristocratic Power in Late Antique Rome provides a new picture of these developments, focusing on the extraordinary role played by members of the traditional elite, the senatorial aristocracy, in the redefinition of the city, its institutions, and spaces. During this period, Roman senators and their families became increasingly involved in the management of the city and its population, in building works, and in the performance of secular and religious ceremonies and rituals. As this study shows, for approximately three hundred years the houses of the Roman elite competed with imperial palaces and churches in shaping the political map and the social life of the city. Making use of modern theories of urban space, the book considers a vast array of archaeological, literary, and epigraphic documents to show how the former centre of the Mediterranean world was progressively redefined and controlled by its own elite.
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30

Heine, Steven. From Chinese Chan to Japanese Zen. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190637491.001.0001.

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This work provides a survey and critical investigation of the remarkable century from 1225 to 1325, during which the transformation of the Chinese Chan school into the Japanese Zen sect was successfully completed. The cycle of transfer began with a handful of Japanese pilgrims traveling to China, including Eisai, Dōgen, and Enni, in order to discover authentic Buddhism. They quickly learned that Chan, with the strong support of the secular elite, was well organized in terms of the intricate teaching techniques of various temple lineages. After receiving Dharma transmission through face-to-face meetings with prominent Chinese teachers, the Japanese monks returned with many spiritual resources. However, foreign rituals and customs met with resistance, so by the end of the thirteenth century it was difficult to imagine the success Zen would soon achieve. Following the arrival of a series of émigré monks, who gained the strong support of the shoguns for their continental teachings, Zen became the mainstream religious tradition in Japan. The transmission culminated in the 1320s when prominent leaders Daitō and Musō learned enough Chinese to overcome challenges from other sects with their Zen methods. The book examines the transcultural conundrum: how did Zen, which started half a millennium earlier as a mystical utopian cult primarily for reclusive monks who withdrew from society, gain a broad following among influential lay followers in both countries? It answers this question by developing a focus on the main mythical elements that contributed to the overall effectiveness of this transition, especially the Legend of Living Buddhas.
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