Relevant bibliographies by topics / Theory of ritual action

Contents

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

Academic literature on the topic 'Theory of ritual action'

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

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Journal articles on the topic "Theory of ritual action"

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Barrett, Justin, and E. Thomas Lawson. "Ritual Intuitions: Cognitive Contributions to Judgments of Ritual Efficacy." Journal of Cognition and Culture 1, no. 2 (2001): 183–201. http://dx.doi.org/10.1163/156853701316931407.

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AbstractLawson and McCauley (1990) have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important factor contributing to effectiveness. 3) Having an appropriate intentional agent initiate the action will be considered relatively more important than any specific action to be performed. These three predictions were tested in two experiments with 128 North American Protestant college students who rated the probability of various fictitious rituals to be effective in bringing about a specified consequence. Results support Lawson and McCauley's predictions and suggest that expectations regarding ordinary social actions apply to religious rituals.
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Cavallin, Clemens. "Sacrifice as action and actions as sacrifices: the role of breath in the internalisation of sacrificial action in the Vedic Brahmanas." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 19–35. http://dx.doi.org/10.30674/scripta.67280.

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Over the last hundred years different attempts have been made to explain why sacrifices have had such a prominent place within many religious traditions. Such theories of sacrifice are sometimes part of a more general theory of (religious) rituals, or a theory of religion in general. In most cases, actual sacrifices are thus explained through recourse to their position within a more general category. The opposite is, however, sometimes the case, i.e. a theory of one sacrificial tradition is extended to cover all sacrifices, or even ritual in general. The aim of the following discussion is to delineate some central issues that are important for the analysis of the references to breath in the Vedic correspondences. First of all, a working definition of ritual correspondence will be given and then a short discussion of the nature of the correspondences will follow. Thereafter, a general presentation of the different notions of breath and three different sorts of ritual internalisation will be made. The last section of the paper will concentrate on the relation between the breaths and the self (ātman), as this is expressed in a few tex-tual passages. These discussions will provide a basis for a more comprehensive study of the role of the breaths in the internalisation of sacrifice in Vedic ritual theology.
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Ray, Benjamin C. "The Koyukon Bear Party and the "Bare Facts" of Ritual." Numen 38, no. 2 (1991): 151–76. http://dx.doi.org/10.1163/156852791x00105.

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AbstractJonathan Smith's recent interpretation of the classic "bear festival" among northern hunters is examined, together with his more general theory of ritual. Smith's interpretation of the bear festival is shown to be unfounded. The paper also investigates the well-documented bear rituals of the Koyukon of Alaska in light of Smith's general theory of ritual. Viewed in the context of other theories of ritual as symbolic action (those of Geertz, Douglas, Valeri, Turner, Eliade), Smith's theory is found to be unsuited to the task of understanding the meaning and significance of Koyukon bear rituals. The paper argues that the interpretation of ritual requires the investigator to attend to the ritualist's notion of reality and to grasp how his beliefs and actions are fitted to it. The investigator should be concerned with questions of meaning not empirical validity, as the problem of understanding ritual is a semantic and semiotic one, analogous to understanding the cognitive and performative uses of a language. The magical or instrumental aspect of the Koyukon bear rituals is also dealt with as an instance of performative language.
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Barrett, Justin. "Smart Gods, Dumb Gods, and the Role of Social Cognition in Structuring Ritual Intuitions." Journal of Cognition and Culture 2, no. 3 (2002): 183–93. http://dx.doi.org/10.1163/15685370260225080.

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AbstractReligious activities of the Pomio Kivung people of Melanesia challenges a specific claim of Lawson & McCauley's (1990) theory of religious ritual, but does it challenge the general claim that religious rituals are underpinned by ordinary cognitive capacities? To further test the hypothesis that ordinary social cognition informs judgments of religious ritual efficacy, 64 American Protestant college students rated the likelihood of success of a number of fictitious rituals. The within-subjects manipulation was the manner in which a successful ritual was modified, either by negating the intentions of the ritual actor or by altering the ritual action. The between-subjects manipulation was the sort of religious system in which the rituals were to be performed: one with an all-knowing god ("Smart god") versus one with a fallible god ("Dumb god"). Participants judged performing the correct action as significantly more important for the success of rituals in the Dumb god condition than in the Smart god condition. In the Smart god condition, performing the correct action was rated significantly less important for the success of the rituals than having appropriate intentions while performing the ritual.
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Sørensen, Jesper. "The question of ritual: a cognitive approach." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 207–20. http://dx.doi.org/10.30674/scripta.67293.

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Why does ritual continue to be an issue in religious studies and in anthropology? In this paper the author proposes a cognitive approach to rituals, focusing those aspects of rituals that are distinct from other types of actions, together with what cognitive responses these differences provoke. It will be argued that rituals violate basic causal assumptions and by doing so, trigger off cognitive processes in order to ascribe purpose and meaning to the action. In conclusion, this will be related to findings in ethology and evolutionary theory, arguing that ritual as a behavioural category plays an important role in the formation of symbolic thinking.
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Hageman, Joan H. "Multicultural religious and spiritual rituals: Meaning and praxis." Behavioral and Brain Sciences 29, no. 6 (December 2006): 619–20. http://dx.doi.org/10.1017/s0140525x0600940x.

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This commentary argues against the theory that cultural ritual behavior is meaningless or that ritual action is solely a by-product of fear-based precautionary and action-parsing systems. Humans demonstrate the ability to spontaneously change their use of proximate intentions and attribute ultimate intentions to ritual actions that are not dependent upon fear or physical and emotional/mental dysfunction.
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Jayadi, Suparman, and Ratih Rahmawati. "SASAK COMMUNITY’S COMMUNICATIVE ACT IN NGELUKAR AND NGILAHAN KAOQ RITE IN LOMBOK." al-Balagh : Jurnal Dakwah dan Komunikasi 5, no. 2 (December 10, 2020): 295–312. http://dx.doi.org/10.22515/al-balagh.v5i2.2481.

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The Ngelukar and Ngilahan Kaoq rite are religious and cultural ceremonies performed by Balinese Hindus and Sasak Muslims in Lingsar Village. The aim of this study is to analyze the communicative actions of the Sasak people in the Ngelukar and Ngilahan Kaoq rite as interethnic socio-cultural integration. This research used qualitative methods with a case study design and the data were collected through observation, in-depth interviews, and documentation. The analysis used Habermas's theory of communicative action. The results showed that both Hindus and Muslims through this ritual could build the concept of interfaith togetherness, which is actualized for survival. Through the social communication, this can shape the actions to maintain the tradition of both adherents (Hindu and Muslim) according to the prevailing rules and values in the Ngelukar and Ngilahan Kaoq rituals. This ritual activity is a form of the communicative rationality actions by the Sasak people.
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Janowitz, Naomi. "The Talking Cure as Action: Freud's Theory of Ritual Revisited." American Journal of Psychoanalysis 71, no. 3 (August 5, 2011): 217–37. http://dx.doi.org/10.1057/ajp.2011.21.

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Maharani, Nur Laili. "MAKNA GUMBREGAN TERHADAP KEHIDUPAN SOSIAL KEAGAMAAN MASYARAKAT PETANI DI SAPTOSARI, GUNUNGKIDUL." RELIGI JURNAL STUDI AGAMA-AGAMA 15, no. 1 (March 6, 2019): 16. http://dx.doi.org/10.14421/rejusta.2019.1501-02.

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Ritual is religion in action. gumbregan is one of the rituals carried out every year by the community of Saptosari Gunungkidul. This ritual is only carried out by Gunungkidul farmers who have cattle. Cows as pets that are considered meritorious for the people of Saptosari who mostly work as farmers because they help in cultivating agricultural land. The gumbregan ritual is held every seven months at the time of Wuku Gumbreg (Javanese calendar). The purpose of the gumbregan ritual is related to the myth of the farmer, they have hope that the atmosphere is peaceful and avoid negative things, such as disturbing the peace of the soul. The author uses the theory of Victor Turner's liminality which analyzes the state of society when performing religious rituals and for studying aspects of the ritual. The author explains this gumbregan ritual using a field research data source. Which is supported by using the method of observation, interviews, documentation, and processed using descriptive analytical methods. This ritual is interpreted as a warning to the prophet Sulaiman who has ruled all animals in the universe, a form of gratitude to God, and as a step to unite the community in order to create safe and peaceful living conditions so as to foster a sense of togetherness in social matters.Keywords: Gumbregan ritual, religious social life, farming community.
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Seaford, Richard. "Aeschylus and the unity of opposites." Journal of Hellenic Studies 123 (November 2003): 141–63. http://dx.doi.org/10.2307/3246264.

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AbstractThe idea of the ‘unity of opposites’ allows one to see important connections between phenomena normally treated separately: verbal style, ritual, tragic action and cosmology. The stylistic figure of Satzparallelismus in lamentation and mystic ritual expresses the unity of opposites (particularly of life and death) as oxymora. Both rituals were factors in the genesis of tragedy, and continued to influence the style and action of mature tragedy. The author advances new readings of various passages of the Oresteia, which is seen to advocate the replacement of a Herakleitean model of the unity of opposites with a Pythagorean model of their reconciliation.
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Dissertations / Theses on the topic "Theory of ritual action"

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Hjälm, Michael. "Liberation of the Ecclesia : The Unfinished Project of Liturgical Theology." Doctoral thesis, Uppsala universitet, Kyrkovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-158782.

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This dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology.                       It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data.                       The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action.
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Labescat, Gil. "La ritualisation dans la trajectoire du mourir : l'action rituelle funéraire : enquête sur la crémation France-Québec." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAG010/document.

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Cette thèse de doctorat propose de comprendre la spécificité rituelle des pratiques funéraires au début du XXIe siècle. Les analyses rituelles classiques (interactionnistes et structuro-fonctionnalistes) nous ont conduit à nous intéresser au processus rituel plutôt qu’au rituel lui-même et à cheminer par l’entremise d’une approche de l’action rituelle, plutôt que par celle des fonctions ou des symboles. Pour restreindre la part de réalité sociale étudiée, nous avons considéré que, parmi les différentes transformations funéraires, le phénomène de la crémation était une porte d’entrée pour comprendre cette spécificité. Cette thèse poursuit un double objectif :1) Le premier objectif est descriptif. Dans la trajectoire du mourir, à partir d’une perspective relationnelle, nous avons exploré le processus funéraire, notamment celui ayant pour perspective la crémation comme mode de transformation du corps, en le décomposant comme une chaîne opératoire du mourir. Nos données sont recueillies par la méthode de la participation observante de pratiques au sein du milieu funéraire. L’exemplarité du phénomène crématiste, en tant que pratique réunissant les attributs de l’évolution récente funéraire à partir des années 1980, a dirigé notre sélection vers un échantillon diversifié dans deux contextes socioculturels (France et Québec) et deux agglomérations (Strasbourg et Montréal) où le taux de crémation est historiquement élevé. 2) Le second objectif consiste à comprendre la spécificité de la ritualisation funéraire à partir de ces données, en s’intéressant à l’action rituelle en train de se faire dans le processus funéraire, c’est-à-dire expliquer la mise en forme et en acte de relations sociales. Par-delà une lecture socioanthropologique de l’organisation des relations contextuelles de ritualisation, une lecture psychosociologique des actions rituelles complète l’interprétation. Notre compréhension de la spécificité du processus rituel funéraire fait apparaître la complexité relationnelle de cette pratique sociale : d’une part, en tant qu’actions interagies par et dans des relations interindividuelles, faisant appel à des ressources réflexives (habilitantes) et permettant la réduction de l’état de dissonance provoqué par la mort; d’autre part, en tant qu’actions enserrées par et dans les règles des systèmes sociaux. La mise à jour de la prépondérance de ces caractéristiques relationnelles dans la ritualisation funéraire actuelle a pour vocation de comprendre à la fois la diversification des pratiques funéraires et leur normalisation
This doctoral thesis aims to understand the specific ritual burial practices in the early twenty-first century. The classic ritual analyses (structural-functionalist and interactionist) led us to focus on the ritual process rather than on the ritual itself, so we adopted a ritual action perspective. To reduce the focus on the social reality studied, we posit that among the various transformations of funerals, the phenomenon of cremation is a gateway to understand this specificity. This thesis has two objectives: 1) The first is descriptive. In the path of dying, from a relational understanding, we explored the funeral process, notably the cremation, as a mode of body transformation as an operational chain of dying. Our data was collected through the method of observing participation in funeral practices. The phenomenon of cremation, as a practice combining the attributes of the recent funeral evolution from the 1980s, led to our selection of a diverse sample in two sociocultural contexts (France and Quebec) and two cities (Strasbourg and Montreal) where the cremation rate is historically high. 2) The second objective is to understand the burial ritual from this data, focusing on the ritual surrounding the funeral process, while explaining the setting, form and act of social relations. In addition to a socio-anthropological reading of the organisation of the contextual relations behind ritual, a psychosocial reading completes the interpretation of the ritual actions. Our comprehension of funerary rituals shows the complexity of this social practice. In one hand as actions, through interpersonal relations, appeal to reflexive resources (enabling) and allow the reduction of dissonant state caused by death. On the other hand, as actions surrounding the rules of the social system. This new data on the preponderance of these relational features within the current funeral rituals, aims to understand both the diversification of funeral practices and their standardisation
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Jonsson, Alexander. "Får- och byggnadskroppsdelar : Handlingar och spatiala relationer kring byggnadsdeponeringar på Öland." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-100301.

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Får- och byggnadskroppsdelar - Handlingar och spatiala relationer kring byggnadsdeponeringar av får på Öland. Sheep and building body parts - Actions and spatial relations regarding buildingdeposits of sheep on Öland. Abstract This essay studies ten Ölandic examples of sheep bodies or sheep body parts deposited in Iron Agebuildings. In addition to literary works, the source material examined in the essay also consists ofunpublished sources and two osteological examinations, which were carried out as a part of thework on the essay (appendix 1 & 2).The purpose of the essay is to study both the actions that become visible through the skeletalmaterial, and the possible presence of spatial patterns regarding the bone deposits. The work iscarried out using an action-theoretical approach. Furthermore, a comparative method is used toexamine the ten sites in relation to each other. The results from this are ambiguous. The thesis' mainconclusion is; 1) that the bodies of sheep was sometimes disintegrated on Öland during the IronAge, to be; 2) placed in a certain spatial proximity of the foundation of roof-supporting posts. Keywords: Öland, Iron Age, Ritual Deposits, Sheep, bodies, body parts, foundation, sacrifice, action-theory
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Grantham, Ashley W. "“The Ground On Which I Stand” Healing Queer Trauma through Performance: Crafting a Solo Performance through the investigation of Ritual Poetic Drama within the African Continuum." VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/5828.

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“The Ground On Which I Stand” Healing Queer Trauma through Performance: Crafting a Solo Performance through the investigation of Ritual Poetic Drama within the African Continuum. By: Ashley W. Grantham A thesis submitted in partial fulfillment of the requirements for the degree of Master of Fine Arts in Performance Pedagogy at Virginia Commonwealth University Virginia Commonwealth University April 16th, 2019 Thesis Adjudicator: Dr. Tawnya Pettiford-Wates Committee: Dr. Keith Byron Kirk, Director of Graduate Studies and Karen Kopryanski, Head of Voice and Speech How does this method of Ritual Poetic Drama within the African Continuum, by extension, solo performance, uncover, heal queer trauma through witnessing and performance practice? How do these methods give us an intersectional approach to talking about race, identity, gender and bridge those divides? How does this devised work of solo performance allow the author as practitioner to claim the ground on which they stand and surrender to their own healing? This thesis attempts excavation of the foundational theories in regard to performance structure, and to discover how healing trauma through theoretical techniques achieves liberation through their enacted practice. This is an allowance of ourselves as artists and facilitators to claim our traumatic bodies as worthy sites of invention.
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Cooper, Gemma. "Exploring McClenon's ritual healing theory /." Title page, table of contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09ARPS/09arpsc7761.pdf.

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Guess, Teresa J. "Ritual action & death penalty abolition : a case study /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9946258.

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Baer, Kevin A. "Ritual Process." ScholarWorks@UNO, 2013. http://scholarworks.uno.edu/td/1606.

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My art is a means for investigating the passage of time, the decay of physical things, and the truth of mortality. I explore these concepts through process-oriented sculptures that emphasize ritual and material. The process is communicated with the creation of relics, often existing as drawings or the remains of degenerated sculptures. These relics bear witness to the process. I focus on themes of temporal change and death because they remain central to our metaphysical and physical existence. I see a diminished reverence for the power of death in our culture, and through my work I aim to pay homage to death while offering viewers an experience of “being present,” a deeper awareness of our existence in time. The mindfulness I speak of is an awareness of life’s temporal nature. My intention is to evoke an awareness of mortality giving rise to feelings of gratitude and humility.
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Dickens, Linda Neavel. "A theory of action perspective of action research /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.

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Chew, C. A. A. M. "Aristotle's ethical theory of action." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597593.

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This dissertation consists of an interpretation of Aristotle’s treatment of wanting, choice and moral responsibility that focuses on action as expressive of emotion and character. It culminates in Aristotelian definitions of: what it is to act virtuously, what it is to act at all, what a virtue is, and what it is for a human being to flourish. Chapter II consists of a detailed reading of Aristotle’s EN III.2-3 analysis of prohairesis (choice, principle) and an interpretation of the ‘practical syllogism’ (MA 7, EN VII.3). It first argues that and explains how prohairesis is thoughtful wanting (boulēsis) in EN III.4 according to which what is thoughtfully wanted is what appears fine and pleasant. It then relates this definition to a distinction between what is pleasant merely because of one’s personality and what is ‘truly’ pleasant to be found in EN X.5. It thereby argues that thoughtful wanting is constituted by emotions, understood as conative states through which ways of acting thought right (wrong) appear pleasant (unpleasant) in imagination. Chapter IV argues that EN III.5 is centred on an analysis of ethical imputation that builds upon the treatment of coerced doing and doing infected by ignorance in EN III.1. Challenging the prevailing ‘ignorance of principle’ – ‘ignorance of fact’ interpretation, it develops and defends a reading according to which culpable (non-culpable) ignorance is ignorance that indicates (does not indicate) failure to apprehend the situation as virtue requires. It thereby argues that according to our practices of ethical imputation as analysed by Aristotle, acting as virtue requires without emoting as virtue requires is impossible.
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Fraser, Jemima W. "Museums, drama, ritual and power : a theory of the museum experience." Thesis, University of Leicester, 2009. http://hdl.handle.net/2381/4223.

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This thesis presents a new model of the museum visitor experience. My model analyses the dynamic interplay of visually powerful objects in authoritative institutions with the power of visitors to draw upon the knowledge, values and ideals of their own life experience and use the displays as a resource to make and take ownership of meaning. The model shows that the key factors affecting how people make meaning of displays are transaction, ritual, identity and power. I investigate the museum experience through the varied roles visitors adopt, as revealed in written comments made by visitors to my case study museum. I analyse these through a wide range of theory and through using drama as a metaphor for the visitor experience. The museum arranges the objects and spaces in a symbolic performance, leading visitors to engage in aesthetic and social rituals. Through the frames of their interpretive communities, visitors engage intellectually, emotionally and aesthetically in transactions with the objects which modify or reinforce their identities. Visitors' meaning-making is influenced, but not wholly determined, by how well the museum drama works for them. This depends largely not just on the quality of the museum but on how comfortable and familiar visitors are with museum rituals. At its best, the museum drama can engage visitors' emotions and imagination and enable them to experience intellectual, psychological, emotional and perhaps spiritual growth. At its worst, visitors' negative experiences alienate them not just from the museum but from trying such experiences again in the future. In my model, authority, power and the task of creating knowledge are shared between visitors and curators. If the museum embraces this epistemological shift, and recognises the complex transactions of ritua', drama and power, it could enable visitors to experience not just learning but growth, and greatly increase the educational and cultural value of museums.
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Books on the topic "Theory of ritual action"

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Humphrey, Caroline. The archetypal actions of ritual: A theory of ritual illustrated by the Jain rite of worship. Oxford: Clarendon Press, 1994.

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Ritual theory, ritual practice. New York: Oxford University Press, 1992.

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Ritual theory, ritual practice. Oxford: Oxford University Press, 2009.

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Lewis-Highcorrell, Donald. Witch school ritual, theory & practice. 2nd ed. Woodbury, Minn: Llewellyn Publications, 2008.

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Lewis-Highcorrell, Donald. Witch school ritual: Theory & practice. 2nd ed. Woodbury, Minn: Llewellyn Publications, 2008.

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Williams, Ron G. Ritual art and knowledge: Aesthetic theory and Zoroastrian ritual. Columbia, S.C: University of South Carolina Press, 1993.

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Warren, Peter. Minoan religion as ritual action. Gothenburg: Gothenburg University, 1988.

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Weinberger, Ota. Alternative Action Theory. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-011-5062-0.

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Kant's theory of action. Oxford: Oxford University Press, 2009.

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Abdukadirov, Sherzod, ed. Nudge Theory in Action. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31319-1.

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Book chapters on the topic "Theory of ritual action"

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Foley, Edward. "Ritual Theory." In The Wiley-Blackwell Companion to Practical Theology, 143–52. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444345742.ch13.

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Allwood, Jens. "Action theory." In Handbook of Pragmatics, 26–28. Amsterdam: John Benjamins Publishing Company, 1995. http://dx.doi.org/10.1075/hop.m.act1.

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Rojek, Chris. "Action Analysis." In Leisure Theory, 49–79. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230505117_3.

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Perianes, Milena Bacalja, and Dalitso Ndaferankhande. "Becoming Female: The Role of Menarche Rituals in “Making Women” in Malawi." In The Palgrave Handbook of Critical Menstruation Studies, 423–40. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-0614-7_33.

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Abstract This chapter uses qualitative research methods to explore the role that menarche rituals play in making women in Malawi—specifically, the role that ritual and practice play in facilitating the integration of girls into social structures and in providing a means of codifying female behavior. Bacalja Perianes and Ndaferankhande read these rituals through an African ontological position to move beyond understanding African women’s subjectivity through the lens of oppression and gender-based hierarchies. By situating menstruation in local epistemologies, Bacalja Perianes and Ndaferankhande demonstrate how gender can be understood at a personal level, through the collective and relational experience of menstruation in Malawi. Findings from the research suggest that within Malawi, to be female is collectively ascribed, and individually understood, through the active and intelligible performance of menarche rituals and consequent menstrual practices. It is through such traditions, Bacalja Perianes and Ndaferankhande show, that women are “made,” with their newly ascribed gender imbuing them with a locus of power within their communities.
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Gugutzer, Robert. "Bodily Interactions in Interaction Ritual Theory and Violence." In Körper und Ritual, 245–59. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-01084-3_12.

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Heckhausen, Heinz. "Attribution Theory." In Motivation and Action, 341–71. Berlin, Heidelberg: Springer Berlin Heidelberg, 1991. http://dx.doi.org/10.1007/978-3-642-75961-1_13.

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Pauly, John J. "Ritual Theory and the Media." In The Handbook of Media and Mass Communication Theory, 172–89. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2014. http://dx.doi.org/10.1002/9781118591178.ch10.

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Gençer, Emel. "Perception-Action Theory." In Encyclopedia of Animal Cognition and Behavior, 1–7. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-47829-6_591-1.

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Nanay, Bence. "Naturalizing Action Theory." In New Waves in Philosophy of Mind, 226–41. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137286734_11.

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Wikström, Per-Olof H. "Situational Action Theory." In Encyclopedia of Criminology and Criminal Justice, 4845–52. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5690-2_504.

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Conference papers on the topic "Theory of ritual action"

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Wiley, Korah J., Yannis Dimitriadis, Allison Bradford, and Marica C. Linn. "From theory to action." In LAK '20: 10th International Conference on Learning Analytics and Knowledge. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3375462.3375540.

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Mages, Michael Arnold. "Uber and Language/Action Theory." In Design Research Society Conference 2016. Design Research Society, 2016. http://dx.doi.org/10.21606/drs.2016.293.

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"Action Graph - A Versatile Data Structure for Action Recognition." In International Conference on Computer Graphics Theory and Applications. SCITEPRESS - Science and and Technology Publications, 2014. http://dx.doi.org/10.5220/0004652703250334.

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Christ, Norman H. "Improved heavy quark action." In XXIVth International Symposium on Lattice Field Theory. Trieste, Italy: Sissa Medialab, 2006. http://dx.doi.org/10.22323/1.032.0171.

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Martinez, Fabio, Antoine Manzanera, Michèle Gouiffès, and Thanh Phuong Nguyen. "Action-centric Polar Representation of Motion Trajectories for Online Action Recognition." In International Conference on Computer Vision Theory and Applications. SCITEPRESS - Science and Technology Publications, 2016. http://dx.doi.org/10.5220/0005730404420448.

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Shimizu, K. "Action functor formalism." In The Eighth China–Japan–Korea International Symposium on Ring Theory. WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811230295_0007.

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Cheon, Taksu. "Game Theory Formulated on Hilbert Space." In QUANTUM COMPUTING: Back Action 2006. AIP, 2006. http://dx.doi.org/10.1063/1.2400897.

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Takayanagi, Tadashi. "Brane-antibrane action from boundary string field theory." In STRING THEORY; 10th Tohwa University International Symposium on String Theory. AIP, 2002. http://dx.doi.org/10.1063/1.1454407.

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Hasegawa, Masayasu, Michele Brambilla, and Francesco Di Renzo. "Renormalization constants for Iwasaki action." In XXIX International Symposium on Lattice Field Theory. Trieste, Italy: Sissa Medialab, 2012. http://dx.doi.org/10.22323/1.139.0228.

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Yonemoto, Satoshi. "GA-based Action Learning." In 7th International Conference on Evolutionary Computation Theory and Applications. SCITEPRESS - Science and and Technology Publications, 2015. http://dx.doi.org/10.5220/0005613902930298.

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Reports on the topic "Theory of ritual action"

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Sewall, John, and Jeffrey Simon. Moving from Theory to Action: NATO in the 1990s. Fort Belvoir, VA: Defense Technical Information Center, November 1994. http://dx.doi.org/10.21236/ada385781.

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Pookulangara, Sanjukta, Arlesa Shephard, and Chuanlan Liu. Using Theory of Reasoned Action to Explore "Slow Fashion" Consumer Behavior. Ames: Iowa State University, Digital Repository, November 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1373.

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Bowers, Andrew P. Let's Get Counterinsurgency Right: Collective Action Theory in Joint Publication 3-24. Fort Belvoir, VA: Defense Technical Information Center, April 2015. http://dx.doi.org/10.21236/ad1012806.

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Pookulangara, Sanjukta, Jacqueline Parr, Lindsey Tanoff, and Kimberly Nix. Insta-shopping: Examining use of Instagram for shopping online using Theory of Reasoned Action. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-1807.

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Dur, Umut, Parag Pathak, and Tayfun Sönmez. Explicit vs. Statistical Preferential Treatment in Affirmative Action: Theory and Evidence from Chicago's Exam Schools. Cambridge, MA: National Bureau of Economic Research, March 2016. http://dx.doi.org/10.3386/w22109.

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Cantwell, Gregory L. Can Two Person Zero Sum Game Theory Improve Military Decision-Making Course of Action Selection? Fort Belvoir, VA: Defense Technical Information Center, May 2003. http://dx.doi.org/10.21236/ada415850.

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Hoang, Thu. Reconceptualizing Organizational Commitment Using the Theory of Reasoned Action: Testing Antecedents of Multiple Organizational Behaviors. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.109.

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Blackford, Johanna. Paradigm Shifts in Large-Scale Educational Change: Uncovering the Oregon Education Investment Board's Theory of Change-in-Action. Portland State University Library, February 2020. http://dx.doi.org/10.15760/etd.7293.

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Sung, Jihyun, and Ruoh-Nan Yan. The Effect of Generation Y Male Consumers' Body Satisfaction on Purchase Intentions toward Trendy Clothing Using the Theory of Reasoned Action. Ames: Iowa State University, Digital Repository, November 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1465.

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Maconachie, Roy, Neil Howard, and Rosilin Bock. Theorising ‘Harm’ in Relation to Children’s Work. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/acha.2020.003.

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Abstract:
A central and implicit issue that shapes the present political and institutional consensus surrounding child labour is the notion of harm. Although efforts to address children’s work rest firmly on assumptions about what is harmful, no coherent theory of harm exists. In this paper, we critically explore ‘harm’ in the context of children’s work and call for a more situated and nuanced approach, incorporating ‘subjective’ and ‘objective’ dimensions. Such an approach has important implications for future research and policy action.
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