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1
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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Hornbeck, Ryan G., Brianna Bentley, and Justin L. Barrett. "Examining Special Patient Rituals in a Chinese Cultural Context: A Research Report." Journal of Cognition And Culture 15, no. 5 (November 11, 2015): 530–41. http://dx.doi.org/10.1163/15685373-12342164.
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Is reasoning about religious ritual tethered to ordinary, nonreligious human reasoning about actions? E. Thomas Lawson and Robert N. McCauley’s ritual form hypothesis (rfh) constitutes a cognitive approach to religious ritual – an explanatory theory that suggests people use ordinary human cognition to make specific predictions about ritual properties, relatively independent of cultural or religious particulars. Few studies assess the credibility ofrfhand further evidence is needed to generalize its predictions across cultures. Towards this end, we assessed culturally Chinese “special patient” rituals in Singapore. Our findings strongly supportrfhpredictions for special patient ritual repeatability, reversibility, sensory pageantry and emotionality.
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Cohn, Naftali S. "The Complex Ritual Dynamics of Individual and Group Experience in the Temple, as Imagined in the Mishnah." AJS Review 43, no. 2 (November 2019): 293–318. http://dx.doi.org/10.1017/s0364009419000503.
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When the mishnaic authors narrated the Temple rituals of the past, they made choices in how to imagine the nuanced dynamics of actors, spaces, objects, and actions that make up the ritual enactments. These choices point to their understanding of how Temple ritual worked and what it accomplished. Taking an unusual feature of many of the Mishnah's Temple-ritual narratives—the shifting back and forth between singular and plural, or, between individual and group—as a starting point, this article argues that for the rabbis of the Mishnah, Temple ritual bound together every Israelite with the collective whole, while simultaneously allowing for individuality. Moreover, it created a sense of solidarity and belonging within multiple levels of Jewish collective life—the whole people, the local city or town, and the lineal groupings of Israelite, Levite, and priest. Similarities to mishnaic rules about prayer-centered rituals, moreover, suggest that the rabbis believed these functions of ritual continued even in the absence of the Temple.
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Suryadi, Fitria Ferliana, and Suzy S. Azeharie. "Tatung Sebagai Budaya Masyarakat Tionghoa (Studi Komunikasi Ritual Tatung di Singkawang)." Koneksi 4, no. 1 (March 22, 2020): 90. http://dx.doi.org/10.24912/kn.v4i1.6615.
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This research is titled Tatung as a Cultural Part of the Chinese Community (Tatung Ritual Communication Study in Singkawang). The purpose of this study is to determine Tatung which is considered by the Chinese community in Singkawang, as a culture and to know the ritual communication carried out by Tatung in Singkawang. Tatung is a person who is possessed by the spirit of Dewa to help the Chinese community in Singkawang who are in need, such as asking about their wedding date, health, career and future. This thesis uses ethnographic methods to describe and discover the hidden knowledge of a culture or community. This thesis uses descriptive qualitative methods. Research Data obtained from non participant observation on Tatung in Singkawang, semi-structured interview with one Key informant and three additional informant in Singkawang, library study and document study. The theory used in the study was the ritual communication of Eric W. Rothenbuhler stating that ritual communication is part of the use of symbols. Rituals are always identical to habits or routines. Ritual as a hereditary action, formal action and containing transcedental values. The conclusion of this research is Tatung is a cultural part of Singkawang because the Chinese people in Singkawang strongly believe in Tatung from generation to generation and the majority of Chinese in Singkawang Confucian religion. Penelitian ini mengangkat Tatung sebagai bagian dari budaya masyarakat Tionghoa. Tujuan penelitian ini adalah untuk mengetahui Tatung yang dianggap oleh masyarakat Tionghoa di Singkawang sebagai budaya dan komunikasi ritual yang dilakukan oleh Tatung di Singkawang. Tatung merupakan orang yang dirasuki oleh roh dewa untuk membantu masyarakat Tionghoa yang membutuhkan, seperti menanyakan tanggal pernikahan, kesehatan, karir dan masa depan. Penelitian ini menggunakan metode etnografi untuk mendeskripsikan dan menemukan pengetahuan tersembunyi suatu budaya atau komunitas. Data penelitian diperoleh dari observasi non partisipan pada Tatung di Singkawang, wawancara semi terstruktur dengan satu key informan dan tiga informan tambahan di Singkawang, studi pustaka dan studi dokumen. Teori yang digunakan dalam penelitian adalah komunikasi ritual dari Eric W. Rothenbuhler yang menyatakan bahwa komunikasi ritual merupakan bagian dari pemaknaan simbol. Ritual selalu identik dengan kebiasaan atau rutinitas. Ritual sebagai suatu aksi turun-temurun, aksi formal dan mengandung nilai-nilai transendental. Penelitian ini menyimpulkan bahwa Tatung merupakan bagian budaya di Singkawang karena masyarakat Tionghoa di Singkawang sangat percaya terhadap Tatung dari generasi ke generasi dan mayoritas Tionghoa di Singkawang beragama Konghucu.
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Asiyah, Siti Nur, Mudjahirin Thohir, and Af'idatul Lathifah. "Ritual di Bawah Pohon Asam Mbah Gosang di Pasar Peterongan Semarang." Endogami: Jurnal Ilmiah Kajian Antropologi 3, no. 1 (December 4, 2019): 30. http://dx.doi.org/10.14710/endogami.3.1.30-43.
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Along with the development of modern times, society maintains its tradition as a unique cultural identity, including the phenomenon of rituals that take place under a large tamarind tree which is believed to be the firing of a sacred figure named Mbah Gosang, located in the middle of an urban area, precisely at Peterongan Semarang Market. The focus of the discussion which is the main objective of this research is to interpret the ritual meanings express in the ritual implementation. This research uses the theory of symbolic interactionism in explaining ritual phenomena, which in implication refers to social actions carried out by individuals in representing cultural meanings and symbols around them. The method used in this study is in the form of ethnographic methods, while the source of research data is obtained from participatory observation, in-depth interviews, and literature review. The informants consisted of the caretaker and Mbah Gosang pilgrim who had been directly involved in the implementation of ritual traditions. Based on the results of the study, the phenomenon of rituals carried out under the Mbah Gosang tamarind tree has two forms of cultural traditions in the form of a pilgrimage ritual and suronan ritual which in essence involves Mbah Gosang as an intermediary for prayer or tawassul to God. The series of ritual processions has their own symbolic meaning. Generally, people who carry out these rituals have the motivation to improve the economy, look for prosperity in life, and look for clues in dealing with life problems. The function of the ritual itself is as a form of respect for ancestors, cultural inheritance, forms of effort, reminders of death, and means of social integration, while the purpose of the ritual is to draw closer to God Almighty.
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Kassam, Aneesa. "Ritual and classification: a study of the Booran Oromo terminal sacred grade rites of passage." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 484–503. http://dx.doi.org/10.1017/s0041977x00018541.
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In her deconstruction of the category ‘ritual’, Bell (1992: 6) suggests that all theoretical discourse on this subject is based on the opposition between thought (beliefs, symbols and myths) and action (the enactment of such cultural templates). Bell further demonstrates that this basic distinction has generated two other homologized structural patterns in ritual theory. In the second pattern, (represented in the works of Durkheim, Tambiah and Turner), there has been an attempt to produce a synthesis of the initial dichotomy. In the third pattern (represented in the studies of Geertz), this opposition and integration has led to another permutation of the original pattern, in which ‘ritual participants act, whereas those observing them think’ (Bell, 1992: 28).
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David, Lea. "Human rights, micro-solidarity and moral action: ‘Face-to-face’ encounters in the Israeli/Palestinian context." Thesis Eleven 154, no. 1 (September 8, 2019): 66–79. http://dx.doi.org/10.1177/0725513619874928.
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While there is extensive literature on both the expansion of human rights and solidarity movements, and on micro-solidarity and violent actions, here I ask what is the relationship between human rights, micro-solidarity and social action? Based on a case study of structured, face-to-face dialogue group encounters in the Israeli/Palestinian context, I draw on Randall Collins’s interaction ritual chain theory to demonstrate why emotional energy and the ritualization of historical narratives have very limited potential to translate into human rights-based moral actions. Instead, I suggest, these encounters produce micro-solidarity that ascribes additional weight to ethnic categories, serving to polarize and homogenize groups along ethnic lines.
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Tremlin, Todd. "A Theory of Religious Modulation: Reconciling Religious Modes and Ritual Arrangements." Journal of Cognition and Culture 2, no. 4 (2002): 309–48. http://dx.doi.org/10.1163/15685370260441017.
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AbstractThe modal theory of Harvey Whitehouse provides not only a provocative explanatory grid for the concatenation of variables that comprise religious behavior but also a fruitful theoretical framework for organizing a range of studies by scholars approaching religion via the cognitive sciences. One example is work on the cognitive underpinnings of ritual arrangements that marks the careers of E. Thomas Lawson and Robert N. McCauley. Despite offering mutually exclusive hypotheses concerning the relation of ritual action to memory, Lawson and McCauley's work fits within Whitehouse's overarching modal approach. Other research, too, can be drawn into this framework. One variable not yet addressed by the modal theory is the role of conceptual schemes in shaping religious systems. Within the operational dynamics of religion, conceptual schemes matter, particularly as their contents include superhuman agent concepts — the central feature of religious representations and the object of religious response. This article argues for serious investigation of superhuman agent concepts within the framework of Whitehouse's modal theory, and it hypothesizes that psychological responses to contrasting conceptualizations of superhuman agents is one of the more important cognitive variables driving shifts, or "modulations" from doctrinal to more imagistic forms of religiosity.
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Smith, Frederick M., Caroline Humphrey, and James Laidlaw. "The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship." Journal of the American Oriental Society 117, no. 1 (January 1997): 199. http://dx.doi.org/10.2307/605660.
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Bowen, John R., Caroline Humphrey, and James Laidlaw. "The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship." Journal of the Royal Anthropological Institute 3, no. 3 (September 1997): 631. http://dx.doi.org/10.2307/3034804.
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Hudayana, Bambang. "Reproduction of Volcanic Rituals in Appealing for the Right to Live in Disaster-Prone Zones on Mount Merapi." Masyarakat, Kebudayaan dan Politik 34, no. 2 (April 20, 2021): 235. http://dx.doi.org/10.20473/mkp.v34i22021.235-247.
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In response to the Mount Merapi eruption in 2010, the government had conducted several disaster risk reduction programs. However, the programs had ironically threatened hamlets as communities regarding their rights to practice their local knowledge and live in their home ground. This study employed a qualitative method involving five hamlets from December 2019 until February 2020. The data were collected by employing participatory observation and depth interviews, involving the ritual organizers, participants, citizens, guests, and other audience. Spirited by ritual theory as political action, this research showed that the hamlets formulated volcanic ritual reproductions into three forms which were the delegitimation of the disaster risk reduction programs, the reinforcement of Kejawen identity, and the showing off the safety and prosperity. Those reproductions were recognized by the emergence of new ritual processions in the forms of parades, pilgrimages, offerings, and enhancements of ritual formalization and celebrations. Those reproductions positively impacted the literacy and recognition from both the government and general society that those hamlets have been living a safe and prosperous life in Merapi, even though they are located in disaster-prone areas.
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Nam, Kyung-Hee. "Li (禮), or Ritual Propriety: A Preface to a Confucian Philosophy of Human Action." Diogenes 62, no. 2 (May 2015): 71–80. http://dx.doi.org/10.1177/0392192117703052.
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In this paper, I propose an interpretation of the Confucian concept of li or Ritual Propriety, and suggest a new philosophy of action and mind on the basis of the concept. To achieve this aim, I focus upon and analyze passages in The Analects, and try to establish major Confucian theses on human action. By comparing Confucian views on human action with Western ones, I shed light on the originality of the concept of li. Major theses on li in The Analects are as follows: (1) As an essential characteristic of human behavior, li is ordinary and ubiquitous. (2) Li is a socialized form of our mind, is the outside of an inside, and as such presupposes the unity of the mind and body. (3) Li is a social medium through which we interact with others in order to achieve common values and to turn our society into a harmonious and aesthetic space. To argue for the above theses, I focus on the centrality of language in our life, and utilize Russian psychologist Vygotsky’s theory of language learning as well as Wittgenstein’s concept of language game, together with the Confucian theory of correct names.
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Bell, J. "Grace Paley's Political Arts: Text and Ritual Performance in the Women's Pentagon Action." Contemporary Women's Writing 3, no. 2 (November 12, 2009): 181–89. http://dx.doi.org/10.1093/cww/vpp023.
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Lada-Richards, Ismene. "Neoptolemus and the bow: ritual thea and theatrical vision in Sophocles' Philoctetes." Journal of Hellenic Studies 117 (November 1997): 179–83. http://dx.doi.org/10.2307/632556.
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Much has been written in recent years on the ways in which ritual forms, patterns and sequences are remoulded into the imagery and action of classical Greek plays. A tragedy which offers exceptionally fertile ground for studies on ‘ritual and drama' is Sophocles’ Philoctetes, since theatrical and ritual strands are so intimately interwoven in its plot as to create an inextricable knot. In forthcoming work I explore in full both the ritual liminality of Philoctetes' and Neoptolemus' existence as well as the subtle ways in which the vital dramatic experiences of ‘acting’ and ‘viewing’ are inherently intertwined in this play with the initiatory strands of rites of maturation. The present note, conversely, is less ambitious in its scope, as its exclusive focus is one pivotal moment of the play's action, namely the dramatic exhibition of the bow to Neoptolemus' and the spectator's eyes. No matter how inherently interwoven with the action Philoctetes' bow is, Neoptolemus' close look, as he accepts it in his hands (Phil. 776), ‘theatricalises’ the object by converting it into a dramatic spectacle, a thea. But even before being formally delivered to Neoptolemus' custody (Phil. 762-78), the bow is prominently singled out as the prime focus of attention, becoming, as it does, a stage-prop uniquely capturing the boy's concentrated sight.
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Proskurin, Sergey G. "Semiotics and writing systems." Semiotica 2015, no. 205 (June 1, 2015): 261–76. http://dx.doi.org/10.1515/sem-2015-0007.
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AbstractThis article deals with semiotic modeling in writing. The process of modeling is involved in the creation of new scripts and alphabets. The narrative describes the so called ABC-principle in action. Since the ABC code is also a text, the letters have meaningful collocations and the letter names have meaningful associations. The sequence of letters in an ABC is a meaningful syntagm within a ritual text. We shall attempt to prove that these parts of an ABC are meaningful micro-texts that constitute a model of the world as conceived in Indo-European culture. Together with rituals, alphabets have contributed to the formation of concepts of the physical world and cultural identities.
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Stepanova, Polina Mikhailovna. "The fundamental concepts of cultural anthropology applied in the theory and practice of the anthropological theater." Культура и искусство, no. 8 (August 2021): 1–10. http://dx.doi.org/10.7256/2454-0625.2021.8.36248.
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This article explores the classical terms and concepts of cultural anthropology, which have found practical application in the performances, paratheatrical experiments and actions of the Polish experimental stage director Jerzy Grotowski (1933–1999) and collectives of the modern anthropological theater that continue the pursuits of Grotowski of the late XX century. The methods and terms of cultural (social) anthropology by A. van Gennep, V. Turner, M. Eliade, B. Malinowski and structural anthropology by C. Levi-Strauss give a better perspective on the specific terminological apparatus of Grotowski, unique practical discoveries of his works, and conceptual basis of theatrical anthropology as one of the paramount phenomena in the development of modern art. This article is first to discuss the problems of the emergence and formation of anthropological methodology as the framework for creating a scientific apparatus for understanding ritual-theatrical forms, as well as practical tool for artistic expression in the theatrical and paratheatrical experiments. Based on the fundamental works of the school of cultural anthropology, the author reveals the key terms of modern anthropological theater. As a result of studying the methods and approaches of cultural anthropology, the author determines the new unique technique of the modern Polish theater ensembles based not on the reconstruction of theatrical forms of the past, but rather reactualization of the mythological structures in the process of creating ritual-theatrical action.
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Lisdorf, Anders. "The Conflict over Cicero's House: An Analysis of the Ritual Element in De domo sua." Numen 52, no. 4 (2005): 445–64. http://dx.doi.org/10.1163/156852705775219983.
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AbstractAccording to the Romans themselves ritual was at the heart of their culture. Strangely, this centrality of ritual has not been matched by a corresponding sensitivity to how ritual was to be interpreted. Ritual has most often been viewed as an empty formalism devoid of any true belief. It is argued in this article that this view of ritual is an ethnocentric construct stemming from a Christian conception of belief, which does not adequately account for the peculiarities of ritual based religions. Taking the seemingly obscure and little studied case of the conflict over Cicero's house as a case, it is argued that E. Thomas Lawson's and Robert N. McCauley's ritual theory might help to overcome this misconception of ritual. This enables us to see how Cicero explicates implicit beliefs entailed by the ritual actions. Ultimately the evidence seems to support the reverse interpretation: that ritual was taken very seriously.
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Muttaqin, Ahmad. "POLA KEBERAGAMAAN MASYARAKAT MARGINAL." Jurnal Penelitian Agama 16, no. 1 (June 20, 2015): 68–81. http://dx.doi.org/10.24090/jpa.v16i1.2015.pp68-81.
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Abstract: This study examines the issue of the sociology of religion at the religious practices of local communities. Kampung Laut selected as a test site for two (2) major consideration. First, the practice of religion in the fom of ritual in Kampung Laut is different from the mainstream that is considered wrong and become targets for streamlining activities.
Second, the typical characteristics of Kampung Laut people in the vortex of conflict govemment agencies on claims of ownership of natural resources. Correctional Institution (LP) as part of Kemenkumham, Cilacap regency govemment and PT. Perhutani conflict over land ownership arising from sedimentation along Segara Anak. Conflicts that exist tend to be maintained to a certain political interests. Even more, these institutions construct public issue by positioning Kampung Laut as threatening communities via label illegal loggers and destroyers of ecosystems.
Bad image fomed through a process of marginalization is then formed the distinctive character of the community as a community of Kampung Laut resistant and latent.
The method used in this research is descriptive qualitative sociological approach. Through sociological analysis, practice different religious rituals that seem to have rationalization based on the theory of action Weber in the category of value-oriented rationality. Different actions with mainstream thought to have more benefits in the context of the struggle for existence of identity in the practice of marginalization carried out by institutions conflictual. Religiorn becomes the entry point of this issue given its massive, communal, and mobilized by the transcendental values.
Keywords: Religion, Conflict, Ritual, Mainstream.
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Ivie, Robert L. "Kenneth Burke’s Attitude Toward Rhetoric." Rhetorica Scandinavica, no. 74 (2017): 13–29. http://dx.doi.org/10.52610/mfeg2857.
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This paper charts a course through Kenneth Burke’s extensive body of works by focusing on his rhetorically inflected theory of social criticism. It progresses from Burke’s ideas about symbolic action and dramatism to a discussion of identification. It features Burke’s definition of man, his treatment of the victimage ritual, and his notion of the comic corrective as three useful heuristics for understanding rhetoric as a vehicle for improving agonistic human relations without sacrificing diversity
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Kádár, Dániel Z. "Heckling — A mimetic-interpersonal perspective." Journal of Language Aggression and Conflict 2, no. 1 (July 21, 2014): 1–35. http://dx.doi.org/10.1075/jlac.2.1.01kad.
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The present paper aims to model the interactional operation of heckling, which has received little attention in impoliteness and interaction studies, despite the fact that studying this phenomenon has various advantages for the analyst. In order to fill this knowledge gap, I approach heckling by combining Turner’s (1982) anthropological framework with my interaction-based relational ritual theory (e.g. Kádár 2012, 2013; Kádár and Bax 2013). Following Turner, I define heckling as a ‘social drama’, which is evaluated by its watchers as ‘judges’. In accordance with my relational ritual framework I argue that heckling is a mimetic ritualistic mini-performance, which is inherently interactional as it operates in the adjacent action pair of the heckler’s performance and the public speaker/performer’s counter-performance. Adopting Turner’s terminology, heckling is a ritualistic performance of ‘anti-structure’, i.e. it upsets the regular social — and consequently interactional — structure of a setting. Successful counter-performance is a ritual of ‘structure’, which restores the normal social structure of the event, as the public speaker/performer regains control over the interaction. Through the social actions of performance and counter-performance the heckled and the heckler aim to affiliate themselves with the audience, who are ‘metaparticipants’ of the ritualistic interaction, and with the watchers/listeners in the case of video/audio-recorded interactions, who can be defined as ‘lay observers’ (cf. Kádár and Haugh 2013). Approaching heckling as a theatrical type of relational ritual helps us capture various complexities of this phenomenon, such as its relationship with certain interactional settings and metaparticipant expectations/evaluations, and its interface with related phenomena such as impoliteness.
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Swartz, Michael D. "“Like the Ministering Angels”: Ritual and Purity in Early Jewish Mysticism and Magic." AJS Review 19, no. 2 (November 1994): 135–68. http://dx.doi.org/10.1017/s0364009400005717.
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Students of religion are aware that the same ritual act can have many meanings depending on the cultural context. As Walter Kaelber observes, “Viewed cross-culturally, a given ascetic form may have different, even opposite objectives.” Accordingly, the same detail may have entirely opposite meanings in different ascetic regimens. Thus for the biblical Daniel and his ascetic heirs, beans were an ideal food, probably because they are dry and not susceptible to impurity; but for Pythagoreans and others, they were to be avoided perhaps because in certain Mediterranean populations, they presented an actual medical danger. These factors alert us to the principle that understanding a ritual system in its cultural context is vital. They also encourage us to read rituals and actions as we read texts–coding their creators' statements about what they value in a religious system and what they aspire to be.
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Farinacci, Elisa. "The Israeli-Palestinian Separation Wall and the Assemblage Theory: The Case of the Weekly Rosary at the Icon of Our Lady of the Wall." Journal of Ethnology and Folkloristics 11, no. 1 (June 27, 2017): 83–110. http://dx.doi.org/10.1515/jef-2017-0006.
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Abstract In this work I analyse the ethnographic case study of the icon of Our Lady of the Wall as establishing a unique ritual landscape among the cement slabs of the Israeli-Palestinian Wall separating Jerusalem from Bethlehem. Although the Wall has been widely described as a technology of occupation on one side and as a device to ensure security on the other, through Latour’s concept of assemblages I unearth its agency in developing a Christian shrine. Through a decade of weekly recitations of the Rosary along the Wall near Checkpoint 300, the Elizabethan nuns of the Caritas Baby Hospital have been invoking Mary’s help to dismantle the Wall. This weekly ritual represents both political dissent against the bordering action enacted by the Wall, as well as giving visibility to the plea of the Palestinian Christian right to live in this territory in the face of their status as an ethnoreligious minority.
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Werline, Rodney A. "Ritual, Order and the Construction of an Audience in 1 Enoch 1–36." Dead Sea Discoveries 22, no. 3 (November 3, 2015): 325–41. http://dx.doi.org/10.1163/15685179-12341365.
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Drawing on performance theory and ritual theory, this essay argues that the authors of 1 En. 1–36 artfully draw the audience into their imagined world. In chs. 1–5, the text employs a variety of ritualized speech forms from the audience’s habitus in order to tap into and form the members’ dispositions. Once the narrative of the Fall of the Watchers commences, the audience can find its place within the narrative through the ritual actions reported in the text. Thereby, the experience of encountering the text also gives shape to the audience’s lived experiences.
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Clothey, Fred W. "The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship. Caroline Humphrey , James Laidlaw." Journal of Religion 76, no. 4 (October 1996): 673–74. http://dx.doi.org/10.1086/489901.
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Parmentier, Richard J. "The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship. Caroline Humphrey , James Laidlaw." History of Religions 36, no. 2 (November 1996): 166–68. http://dx.doi.org/10.1086/463458.
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Putri, Rahmi, and Syafruddin Syafruddin. "Rasionalitas Beragama Pekerja Seks Komersial (PSK)." Indonesian Journal of Religion and Society 2, no. 2 (December 30, 2020): 129–37. http://dx.doi.org/10.36256/ijrs.v2i2.113.
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This paper aims to explore religious rationality among prostitutes. This study is a case study with a qualitative descriptive method at the Panti Sosial Karya Wanita Andam Dewi Solok. Data was collected using in-depth interview techniques. Using Max Weber's rationality theory as an analytical tool, this study found several important findings. First, the choice to enter the world of prostitution is a rational action taken by prostitutes. The act of prostitution that is carried out is an action that is goal-oriented (instrumentally rational). Actions of prostitution are rationally strived to gain utility, either to show "himself" as a woman or as a person who is responsible in his family. Second, for prostitutes, between prostitution and religion, both are profitable. Prostitution can empower families and improve the economic sector, while religion can reduce and eliminate the sin of prostitution. Religion is not only interpreted as a doctrine that only regulates ritual aspects such as prayer, fasting and all kinds of things, but more than that religion is interpreted as an antidote for any sexual act committed in prostitution.
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Sioh, Alyan Maurits. "Kenoto Adat Perkawinan Suku Sabu, Kajian Sosiologi Agama dalam Tindakan Sosial Max Weber." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (April 29, 2020): 93. http://dx.doi.org/10.24114/antro.v6i1.16885.
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The purpose of this study is to explain the importance of the Kenoto marriage and the noble values that exist in the kenoto marriage. The research used is qualitative research to see Kenoto as a unifying tool in the Sabu tribal community. The Kenoto Ritual in the Customs of Sabu Tribal Marriage Max Weber's Sociology of Religion Study in Social Action. The method of observation and structured interviews. The analyzed are the results of interviews and observations with Indigenous and church leaders, Religious Leaders and Marriage Couples. The results showed that the priority of the Kenoto marriage in the Sabu tribal community was very important and became the basis. Because the Kenoto Marriage shows the self-esteem of a woman. To better understand comprehensively, this analysis will provide answers through a typical understanding of Weber's social action theory, the type of social action that is suitable or used in the kenoto marriage, namely Traditional Action and Value Rationality.
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Keimer, Kyle H. "Ritual or Military Action?: Interpreting Israel’s Muster at Mizpah in 1 Sam 7:2-17." Vetus Testamentum 70, no. 4-5 (January 17, 2020): 620–33. http://dx.doi.org/10.1163/15685330-12341411.
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Abstract This article evaluates the historicity of 1 Sam 7:2-17 in light of renewed analysis of the archaeological remains from Tell en-Nasbeh, other Iron Age I sites in the region of Benjamin, broader literary considerations in 1 Sam 1-10, and the geography of the Central Hill Country. In so doing, a case is made that there is far more going on in vv. 6-7 than what appears to be a miscommunication between the Israelites, who have gathered at the site of Mizpah, and the Philistines, who send troops against the Israelites. A historical reconstruction that considers the narrative form of 1 Sam 7:2-17 and the archaeological remains is offered, as is a new proposal for the identification of the site of Gibeath-elohim.
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Widiastiti, Anak Agung Istri Putera, and Anak Agung Istri Ngurah Dyah Prami. "The Uniqueness of Megeret Pandan Tradition as Tourist Attraction in Tenganan Village, Karangasem, Bali." Journal of Business on Hospitality and Tourism 7, no. 1 (June 30, 2021): 156. http://dx.doi.org/10.22334/jbhost.v7i1.292.
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Megeret Pandan or mekare-kare is a tradition in Tenganan Village, Karangasem. This tradition is related to local ritual activities and beliefs in which all men from children to adults take turn performing in an arena to play dexterity match as fighters by using pandan leaves, a shield from rattan wicker and traditional costume. This tradition is potential to be tourist attraction since the tourists are welcome to participate. The purpose of this study is to determine the existence the tradition of Megeret Pandan as a tourist attraction in Tenganan Village and its relation to the defense of ancestral heritage. This study used qualitative method and it was conducted through inductive process. The theory was Structural Functional Theory of Talcott Parson concerning action system, in which the objective conditions were united with collective commitment upon certain value for the development of a social action form. Based on the research finding, it was concluded that the tradition of Megeret Pandan which was packaged in such a way as tourist attraction could be tourist attraction without leaving the sacred values within.
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Eberl, Markus. "Nourishing Gods: Birth and Personhood in Highland Mexican Codices." Cambridge Archaeological Journal 23, no. 3 (July 5, 2013): 453–76. http://dx.doi.org/10.1017/s0959774313000437.
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Humans define themselves through personhood as agents in society. To become persons, children differentiate their self from others. They take, as George Mead (1934) says, the other and self-objectify by predicating a sign-image or trope upon themselves. Birth rituals realize these tropes with the child's body as tool and raw material. Birth almanacs in Highland Mexican codices depict, as I argue, the transformation of a child into a person. Patron gods pierce the child, display it, manipulate its umbilical cord and nurse it. Gods provide the child with vital life forces while the child and future adult nourishes the gods through sacrifice. The birth almanacs situate Aztec personhood in a covenant of humans with gods. As children mature, bodily changes metonymically express the metaphoric relationship of the children with their patron gods. In the bathing ceremony, fellow humans — especially the child's parents and the midwife — step into the roles of the patron gods and perform the above activities on the child. Aztec children other themselves in gods through ritual practices. By connecting the ideology and practice of personhood, the birth almanacs are a theory of social action.
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Nissinen, Martti. "Why Prophets Are (Not) Shamans?" Vetus Testamentum 70, no. 1 (January 20, 2020): 124–39. http://dx.doi.org/10.1163/15685330-12341434.
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Abstract The article explores the interface of prophecy and shamanhood from the point of view of intermediation, divination, and magic; performance and cosmology; gender; and social status. The most significant thing in common between prophets and shamans is the role of an intermediary and the superhuman authority ascribed to their activity. Other similarities include the performance in an altered state of consciousness, gender-inclusiveness, as well as some ritual roles and forms of social recognition. The action of the prophets rarely reaches beyond the transmission of the divine word, whereas the shamans’ activity is more strongly oriented towards ritual efficacy. The cosmological explanation of prophetic and shamanistic performance is different, and the transgendered roles of the shamans appear stronger. The social status varies according to the different community structures reflected by the source materials. It is argued that, even though the conceptual difference between prophets and shamans should be upheld, there is a strong interface between the two phenomena.
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Gearin, Alex. "Dividual Vision of the Individual." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 199–220. http://dx.doi.org/10.1558/ijsnr.v7i2.31955.
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There has been ongoing scholarly debate concerning whether New Age spirituality may be defined by individualistic more than collectivistic values, beliefs and behaviours. Most scholars have answered in the positive and indicated how New Age beliefs and techniques emphasise the importance of the self and self-interests of the practitioner. This article contributes to debates on New Age individualism with an analysis of ayahuasca neoshamanism in Australia. I introduce thick ethnographic evidence of collectivist logics of social action in ritual practices of ecstatic purging and visions. I argue that these practices can be interpreted through anthropological notion of "dividualism" whereby the person is multiple, partible, and exchangeable along social relations of obligation (Strathern 1988, Mosko 2013). The article illustrates how ethnographic theory may contribute to debates about individualism and collectivism in New Age spirituality by creating space for "native" or emic theories of social action.
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Atabik, Ahmad. "Interaksionisme Simbolik Ritual Meron di Indonesia dan Relevansinya dalam al Quran." FIKRAH 8, no. 1 (May 29, 2020): 137. http://dx.doi.org/10.21043/fikrah.v8i1.7216.
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This paper examines the cultural traditions of meron in Pati Indonesia. A tradition that is interpreted with respect to the prophet by bringing a cone made from large <em>rengginang</em>. The method used is qualitative research with an ethnographic approach that aims to find out the meaning of each meron symbol. The theory used is Herbert Blumer's symbolic interactionism that narrates three assumptions of symbols, namely meaning as the basis of human action, meaning created from social interaction and meaning modified through reader interpretation. The results of this paper are that the meron tradition has relevance to the teachings of Islam as a form of <em>da'wah</em>. <em>Rengginang</em> as a symbol of gratitude and togetherness, a mosque as a religious symbol and the arrangement of rengginang is a symbol of the levels of <em>Iman</em>, <em>Islam</em> and <em>Ihsan</em>. The relevance of <em>meron</em> to the verses of the Quran, as in the study of QS. al-Baqarah: 260. <em>Rengginang</em> made from rice is hinted at in QS. al-Baqarah: 261 and QS. Al-Fath: 29. While the mosque symbol is strengthened in the QS. At-Taubah: 18-19.
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Callegaro, Francesco. "Justice as the sacred in language: Durkheim and Habermas on the ultimate grounds of modernity and critique." Journal of Classical Sociology 17, no. 4 (November 2017): 342–60. http://dx.doi.org/10.1177/1468795x17736128.
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The article reconstructs the double movement of departure and return to Emile Durkheim’s sociology that Jürgen Habermas realized in his work in order to define the theoretical paradigm of communicative action and revive the original project of Critical Theory. It highlights, in the first part, how Habermas first used Durkheim’s The Elementary Forms of Religious Life to assign a phylogenetic function to ritual practices and explain modernity, from an evolutionist perspective, as the final result of a progressive linguistification of the sacred, having substituted the communion of minds in rites with the communication of reasons in the public sphere. After having discussed the two main objections that Habermas addressed to Durkheim at the time of The Theory of Communicative Action, the second part shows how he recently revised his rationalist framework through a new anthropological reading of The Elementary Forms, aimed at demonstrating, in the context of a more complex account of evolution, why the requirement of justice discloses, even in modernity, the active presence of the sacred in language and orientates the critical work of reason in the search of solidarity. Pointing out the new directions in which the hypothesis of a linguistification of the sacred must be seriously revised, it ends by suggesting how the question of social justice may open the path to a positive cooperation between sociology and Critical Theory.
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Dean, Mitchell. "Political acclamation, social media and the public mood." European Journal of Social Theory 20, no. 3 (April 29, 2016): 417–34. http://dx.doi.org/10.1177/1368431016645589.
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This article approaches social media from the theory of the religio-political practice of acclamation revived by Agamben and following twentieth-century social and political thought and theology (of Weber, Peterson, Schmitt, Kantorowicz). It supplements that theory by more recent political-theoretical, historical and sociological investigations and regards acclamation as a ‘social institution’ following Mauss. Acclamation is a practice that forms publics, whether as the direct presence of the ‘people’, mass-mediated ‘public opinion’, or a ‘public mood’ decipherable through countless social media postings. The article surveys issues of differential geographies of access, weighting of posts, value-creation, orality and gesture, algorithmic governmentality, and Big Data and knowledge production. It argues that social media constitute a public from a mass of individualized, private postings. It concludes that they make possible forms of political calculability and action, yet are continuous with ritual and liturgical elements of political life. This study contributes to an analytics of publicity.
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Walthert, Rafael. "Emotion, Ritual, and the Individual: The Production of Community in Evangelicalism." Journal of Religion in Europe 6, no. 1 (2013): 90–119. http://dx.doi.org/10.1163/18748929-00601006.
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This paper asks about the production of religious community in modern society: How can the success of a strict Evangelical community in a secularized environment be explained? To find an answer to this question, an approach to emotion based on Randall Collins’ interaction ritual chain theory is applied to data from participant observation in an Evangelical church in Switzerland. The weekly service as a highly orchestrated event characterized by a mutual focus and rhythmic entrainment imbues the communal symbols with emotions and plausibility. Through ritual interaction, three potentially disruptive communal tensions are transformed into solidarity: (1) highly transcendent theological concepts are translated into a simplified form which can be ritualized and gain immanence in the ritual actions of the participants; (2) the Evangelical emphasis on the individual and its religious decision on the semantic side are structurally transformed into the confirmation and reproduction of the community; (3) through the collectively shared emotions the potentially disruptive individual tendency towards immediate emotional gratification becomes aligned with the norms of the community.
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Aranguren, Martin. "Emotional mechanisms of social (re)production." Social Science Information 54, no. 4 (September 17, 2015): 543–63. http://dx.doi.org/10.1177/0539018415598403.
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Since the 1960s various currents within social theory have been undermining the functionalist and structuralist conceptions of the human agent as a passive automaton moved by obscure forces. While the emerging picture emphasizes the part played by cognition, implicit skill, and explicit knowledge, much less attention has been paid to the role of emotions in the active production and reproduction of the social world. The specialized sub-field known as the sociology of emotions has brought to sociological attention the topic of emotions but has been preoccupied mainly with how social structures of various kinds determine or constrain situated emotions. The aim of this programmatic article is to demonstrate the theoretical plausibility and the empirical viability of research on emotional mechanisms of social production and reproduction. On the basis of a critical reappropriation of the theory of structuration and interaction ritual theory, face-work and sacred-object establishment (or ‘enshrinement’) arise as mechanisms of social production and reproduction of which situated emotions are inherently constitutive. The conclusion points to the need for social theory to develop a concept of motivation integrating the ‘pulling’ and ‘pushing’ duality of emotional intentions as expressed in situated action.
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Redin, Fedor. "Ritual as a Way of Transmitting the Ideas of New Spirituality." Ideas and Ideals 12, no. 4-2 (December 23, 2020): 429–50. http://dx.doi.org/10.17212/2075-0862-2020-12.4.2-429-450.
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The article is focused on the ritual practice of “NamMaReal”, the analysis of which allows to make a conclusion, that contemporary spirituality (also known as “new”, “post-secular”) can be transmitted through the ritual, which is similar to a religious one, despite the fact that religion and spirituality are mostly contraposed nowadays. The article presents the results of a qualitative study of “NamMaReal” based on the method put forward by A. Strauss and J. Corbin, with the help of which the author makes a conclusion that “NamMaReal” can be considered as a ritual of contemporary spirituality. The process of gathering the data and analytical procedures demonstrated great potential of qualitative research strategies in the empirical study of the phenomenon. The observation that lasted for one year and a series of interviews with participants in the practice and the subsequent categorization of the data obtained empirically revealed the presence in the worldview of participants of such semantic units as monism, the holistic nature of the worldview, the paramount role of personal experience and the path to individual truth, focus on achieving comfort and success in earthly life. It is established that NamMaReal has a pronounced three-part structure “concept-climax-denouement,” which, in accordance with their actual content, can be described in terms of the pre-liminal, liminal, and post-liminal stages highlighted by V. Turner in his theory of ritual. The presence in the structure of the event and specific symbolic actions of the elements of creativity of all participants, regardless of their ritual status, the dramatic filling of what is happening with their interactions and experiences, allows us to define NamMaReal as performance and agree with R. Schechner in his view on the performative foundations of ritual practices.
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Jayadi, Suparman. "RASIONALISASI TINDAKAN SOSIAL MASYARAKAT SUKU SASAK TERHADAP TRADISI PERANG TOPAT (Studi Kasus Masyarakat Islam Sasak Lombok Barat)." Jurnal Sosiologi Agama 11, no. 1 (January 21, 2018): 13. http://dx.doi.org/10.14421/jsa.2017.1101-02.
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Traditions Perang Topat in Lingsar Village has done tens of years. The ritual of progress remains a tradition by the Sasak community consisted of religious understanding difference, namely the Sasak Muslim and Hindus performed simultaneously at one time and the same place. In this study discusses how the process of implementation of a tradition of Perang Topat, then the history of the tradition of Perang Topat and also forms the rationalization of social action. Research using the instrumental rationalization and value theory of Max Weber’s approach to qualitative case studies in the tradition of Perang Topat. The results of this study indicate that on the rationalization of the social action community Sasak is two Shapes in the implementation of a tradition of Perang Topat are: social value and sacred value. The form of social value is first, tying religious solidarity. Second, create value tolerance and bring peace. Third the form of local wisdom in Sasak. While the shape of the sacred is the first, this form of gratitude to the ancestral spirits are spirits of ancestors or the death (God Almighty) upon which it was holy water in Llingsar and Kemaliq. Second, a form of communication to the ancestral spirits or spirits of the ancestors of the death (God).Keywords: Rationalization, Social Action, Community Sasak, and Topat War Tradition.
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Jayadi, Suparman. "RASIONALISASI TINDAKAN SOSIAL MASYARAKAT SUKU SASAK TERHADAP TRADISI PERANG TOPAT (Studi Kasus Masyarakat Islam Sasak Lombok Barat)." Jurnal Sosiologi Agama 11, no. 1 (January 21, 2018): 13. http://dx.doi.org/10.14421/jsa.2017.111-02.
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Traditions Perang Topat in Lingsar Village has done tens of years. The ritual of progress remains a tradition by the Sasak community consisted of religious understanding difference, namely the Sasak Muslim and Hindus performed simultaneously at one time and the same place. In this study discusses how the process of implementation of a tradition of Perang Topat, then the history of the tradition of Perang Topat and also forms the rationalization of social action. Research using the instrumental rationalization and value theory of Max Weber’s approach to qualitative case studies in the tradition of Perang Topat. The results of this study indicate that on the rationalization of the social action community Sasak is two Shapes in the implementation of a tradition of Perang Topat are: social value and sacred value. The form of social value is first, tying religious solidarity. Second, create value tolerance and bring peace. Third the form of local wisdom in Sasak. While the shape of the sacred is the first, this form of gratitude to the ancestral spirits are spirits of ancestors or the death (God Almighty) upon which it was holy water in Llingsar and Kemaliq. Second, a form of communication to the ancestral spirits or spirits of the ancestors of the death (God).Keywords: Rationalization, Social Action, Community Sasak, and Topat War Tradition.
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Rey, Jeanne. "Migration Policies and Uncertainty." African Diaspora 10, no. 1-2 (September 20, 2018): 28–45. http://dx.doi.org/10.1163/18725465-01001006.
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Abstract This article addresses the role of migrant congregations as civil society players through the practice of prayer. By combining the notion of political activism and the theory of subjectivation, it offers a new perspective on Pentecostal practice and migrant congregations in Europe as a way of addressing uncertainty linked to migration policies and mobility regimes. In Switzerland, where conditions for migrants have become increasingly restrictive, political and social forms of exclusion are challenged by African Pentecostal migrants who engage in prayer that contests restrictions on mobility, assignation to subaltern positions, as well as other forms of discrimination. Yet, this ritual resistance rarely takes the form of a political action; neither does it formulate concrete claims towards immigration procedures and policies. Rather, it is expressed through prayer in the protective space of a religious community, allowing the migrants to reassess subjectivations and to imagine new subjectivities.