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Artículos de revistas sobre el tema "Ritualists"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 7 de febrero de 2022

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1

Öner, Bengi. "Preferences and Expectations of Innovator-Ritualist Types in Relation to Sex of University Students in a Turkish Sample." Psychological Reports 87, no. 1 (2000): 23–33. http://dx.doi.org/10.2466/pr0.2000.87.1.23.

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The aim of this study was whether there is a prevailing representation of Innovators versus Ritualists which differs in both expected frequency and preference of the types for the two sexes. 213 Turkish undergraduate students were given Ritualist and Innovator vignettes in a random order and asked to state the expected frequency of the vignettes if each described a male or female. In addition to this, they stated their preferences for each sex in vignettes. Analysis showed that women are expected more frequently to be Ritualist than men, and men are expected to be more frequently Innovators th

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2

Scheffel, David. "Russian Old Ritualists." Anthropology Today 7, no. 2 (1991): 20. http://dx.doi.org/10.2307/3033171.

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3

Hart, Henry, and Robert Kirschten. "Ritualists and Mythologists." Contemporary Literature 40, no. 2 (1999): 319. http://dx.doi.org/10.2307/1208916.

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4

Khomyakov, Sergey V. "THE IMAGE OF THE RITUALIST IN THE DOCUMENTS OF THE AUTHORITIES AND DESCRIP-TIONS OF RESEARCHERS OF THE OLD BELIEVERS OF BURYATIA (late 19th – early 20th century)." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 166–75. http://dx.doi.org/10.47026/1810-1909-2020-4-166-175.

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For the Old-Rite population of Buryatia, since its appearance in the region, the task of preserving the old Orthodox faith and religious unity – in their opinion, the key to the salvation of the soul and eternal life – became an urgent necessity. In the absence (or status non-recognition) of priests, guides in the faith and intermediaries between the laity and the God, the main ceremonial functions were performed by ritualists chosen by the population and not recognized as clergy by the official Church.  As tasks, the article examines the issue of assessments made by researchers of

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5

Lubenow, W. C., and William M. Calder,. "The Cambridge Ritualists Reconsidered." Classical World 85, no. 6 (1992): 738. http://dx.doi.org/10.2307/4351171.

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6

Juffras, Angelo. "The Cambridge Ritualists Reconsidered (review)." Journal of the History of Philosophy 31, no. 3 (1993): 475–77. http://dx.doi.org/10.1353/hph.1993.0058.

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7

Andreev, Aleksandr. "The Reform of the Hirmologion by the Russian Old Ritualists." Scrinium 16, no. 1 (2020): 89–104. http://dx.doi.org/10.1163/18177565-00160a12.

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Abstract In this paper, the author presents new evidence for the reform of notated manuscripts undertaken by the Russian Old Ritualists (Old Believers) in the second half of the 17th century. The reform was independent of, though contemporaneous with the reform of notated manuscripts undertaken by those who agreed with the liturgical reforms of Patriarch Nikon. The author shows that the purpose of the Old Ritualist reform was to align the text of the notated Hirmologion with the grammatical rules codified in the Grammar of Meletii Smotritskii, as republished in Moscow in 1648, and with the tex

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8

Cook, Constance A. "Scribes, Cooks, and Artisans: Breaking Zhou Tradition." Early China 20 (1995): 241–77. http://dx.doi.org/10.1017/s0362502800004508.

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Bronze Inscriptions of the Western Zhou period show how ritualists were once dedicated to maintaining the ritual apparatus supporting the divine authority of the royal Zhou lineage. Bronze and bamboo texts of the Eastern Zhou period reveal, on the other hand, that ritualists able to manipulate local rulers reliant on their knowledge subsequently subverted power into their own hands. Ritualists such as scribes, cooks, and artisans were involved in the transmission of Zhou “power” through the creation and use of inscribed bronze vessels during feasts. The expansion and bureaucratization of their

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9

HOWE, Jovan E. "Traditional Culture and the Old Ritualists." Journal of Eastern Christian Studies 50, no. 3 (1998): 211–28. http://dx.doi.org/10.2143/jecs.50.3.2003049.

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10

Savage, R. "Vaughan Williams, the Romany Ryes, and the Cambridge Ritualists." Music and Letters 83, no. 3 (2002): 383–418. http://dx.doi.org/10.1093/ml/83.3.383.

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11

Sen, Ong Keng. "Encounters." TDR/The Drama Review 45, no. 3 (2001): 126–33. http://dx.doi.org/10.1162/10542040152587150.

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A leader of the intercultural movement considers his experiences bringing together Asian filmmakers, drag queens, visual artists, rock-and-roll computer musicians, disk jockeys, modern dancers, and actors—as well as ritualists and other traditional performers. Ong Keng Sen wants to forge a different relationship to intercultural performance than that which has developed in the West.

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12

Albro, Robert. "Neoliberal Ritualists of Urkupina: Bedeviling Patrimonial Identity in a Bolivian Patronal Fiesta." Ethnology 37, no. 2 (1998): 133. http://dx.doi.org/10.2307/3774001.

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13

McGraw, John J. "Maya Divination: Ritual Techniques of Distributed Cognition." Journal of Cognition and Culture 16, no. 3-4 (2016): 177–98. http://dx.doi.org/10.1163/15685373-12342176.

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Based on more than 24 months of ethnographic research among Maya ritualists in the western highlands of Guatemala, this article examines howpajooneem, ortz’ite’seed divination, facilitates decision-making and distributes cognition between client, diviner, and ritual techniques.Tz’ite’seed divination exhibits a stylized routine that draws on important ‘mediating structures,’ including the 260-day ritual calendar known throughout Mesoamerica. Because it is both a ritual and cognitive practice, Maya divination grounds decision-making in a perennially relevant set of cultural values.

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14

Hillsman, Walter. "The Victorian Revival of Plainsong in English: its Usage under Tractarians and Ritualists." Studies in Church History 28 (1992): 405–15. http://dx.doi.org/10.1017/s0424208400012596.

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The revival of plainsong in mid-nineteenth-century English parish churches constituted one of the most distinctive developments in church music of the period. Even a brief study of the subject affords valuable insights into church musical usage and its interweaving with changes in musical taste and churchmanship.

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15

Spicer, Andrew. "Archbishop Tait, The Huguenots and the French Church at Canterbury." Studies in Church History 49 (2013): 219–35. http://dx.doi.org/10.1017/s0424208400002151.

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Archibald Campbell Tait was enthroned as archbishop of Canterbury in February 1869. It was an inauspicious time to assume the primacy of the Church of England, which was riven by internal conflicts and religious differences. Furthermore, Gladstone had recently swept to power with the support of the Nonconformists. The new prime minister had a mandate to disestablish the Irish church and his political supporters sought to challenge the privileges and status of the Church of England. As primate, Tait attempted to defend the Church of England as the established church and restrict those parties t

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16

Jenkyns, Richard. "(W.M.) Calder Ed.The Cambridge Ritualists reconsidered. Atlanta: Scholars Press, 1991. Pp. xii + 295. $44.95." Journal of Hellenic Studies 113 (November 1993): 235. http://dx.doi.org/10.2307/632470.

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17

Robson, Roy R. "Liturgy and Community Among Old Believers, 1905-1917." Slavic Review 52, no. 4 (1993): 713–24. http://dx.doi.org/10.2307/2499649.

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Without liturgy there is no Christianity.–Old Believer Bishop MikhailThe term Old Believers (or Old Ritualists) refers to a number of groups that arose as a result of Russian church reforms, 1654-1666, when Patriarch Nikon sought to make Russian practices conform to their contemporary Greek counterparts. Conscious of both a departure from tradition and an encroachment of central control over local autonomy, Old Believers endeavored to maintain the rites, symbols and prerogatives of traditional Russian Orthodoxy. With support of the tsar, Nikon began bloody persecutions that lasted, though in l

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18

Epstein, Maram. "Writing Emotions: Ritual Innovation as Emotional Expression." NAN NÜ 11, no. 2 (2009): 155–96. http://dx.doi.org/10.1163/138768009x12586661922947.

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AbstractThis article examines the chronological biographies of the Qing ritualists Yan Yuan (1635-1704) and Li Gong (1659-1733) to witness how they negotiated and wrote about the ritual and emotional priorities in their relationships with various family members. It argues that rather than being just a form of ritual duty, filial piety was a core emotion at the center of many people's affective and spiritual lives. Although the conservative nature of nianpu (chronological biography) as a genre meant that some of the most intimate relationships in these two men's lives would get passed over in s

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19

Bethke, Andrew-John. "Examples of Anglican Ritualism in Victorian South Africa: Towards an Understanding of Local Developments and Practice." Journal of Anglican Studies 18, no. 2 (2020): 162–79. http://dx.doi.org/10.1017/s1740355320000418.

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AbstractThis article examines South Africa’s contribution to the spread of Anglican ritualism in the mid-nineteenth century and seeks to add a South African voice to the growing contemporary scholarship in this area. It begins by examining the role of South Africa’s first Anglican bishop in fostering a climate conducive to ritualism. This is followed by an examination of some of the early developments which were considered ‘popish’ by colonist congregations. The second part of the study focuses on two examples of advanced ritualist parishes paying attention to ‘signs’ of medievalist revivals a

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20

Garofalo, Leo J. "Conjuring with Coca and the INCA: The Andeanization of Lima’s Afro-Peruvian Ritual Specialists, 1580-1690." Americas 63, no. 1 (2006): 53–80. http://dx.doi.org/10.1017/s0003161500062520.

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African diasporic communities throughout the Americas played important roles in creating colonial societies, providing both a population base and ways to organize everyday life as evidenced in subsistence activities, housing, language, religion, and artistic expression. In the Andes, Afro-Peruvian ritual specialists provide an example of black participation in forging a place in colonial society during the sixteenth and seventeenth centuries. They earned both respect and fear, status and stigma, for their ability to solve a variety of problems and illnesses believed to be caused by the malice

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21

Strenski, Ivan. "The myth and ritual school: J. G. Frazer and the Cambridge ritualists. Theorists of myth, volume 2." Journal of the History of the Behavioral Sciences 32, no. 3 (1996): 316–17. http://dx.doi.org/10.1002/(sici)1520-6696(199607)32:3<316::aid-jhbs33>3.0.co;2-r.

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CHAČATRJAN, Arevik. "AN INVESTIGATION ON THE HISTORY AND STRUCTURE OF KOREAN SHAMANISM." International Journal of Korean Humanities and Social Sciences 1 (November 4, 2016): 55–70. http://dx.doi.org/10.14746/kr.2015.01.04.

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Korean civilization has been influenced by different religions, such as Buddhism, Taoism, Confucianism and lately Christianity. However, the nucleus of the Korean culture is Shamanism, which is a conjuring religious phenomenon. Even though Shamanism belongs to the first page in the history of religions, it has been transmitted to next generations of Korea in different forms, somewhat surviving until today. A possible reason for this may be that Shamanism exhibits a dynamic and selective tradition that has adapted to different religions around it. It may also provide human beings with the bless

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23

Arnett, Chris, and Jesse Morin. "The Rock Painting/Xela:ls of the Tsleil-Waututh: A Historicized Coast Salish Practice." Ethnohistory 65, no. 1 (2018): 101–27. http://dx.doi.org/10.1215/00141801-4260674.

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AbstractThis article argues that the red-ocher paintings (pictographs) in Coast Salish Tsleil-Waututh territory in Indian Arm, British Columbia, were made around the time of contact in specific response to demographic collapse caused by smallpox. Tsleil-Waututh people selected fifteen distinctive geological features along the shoreline of Indian Arm for marking. It is suggested that these locations were highly significant places to past Tsleil-Waututh people because they were physical embodiments of oral traditions (sxwoxwyiam) and associated with underwater-dwelling supernatural creatures (st

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24

Yates, Nigel. "‘Jesuits in Disguise’? Ritualist Confessors and their Critics in the 1870s." Journal of Ecclesiastical History 39, no. 2 (1988): 202–16. http://dx.doi.org/10.1017/s0022046900020662.

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The public controversy over ritualism in the Church of England reached its peak in the 1870s, with the passing of the Public Worship Regulation Act and the attempts, eventually abandoned through use of the episcopal veto, to prosecute ritualist clergy for the use of technically illegal ceremonial ornaments or vestments. One other related subject that caused a similar degree of controversy at the time, though it has been less well remembered since, was the emphasis within ritualist circles on auricular or sacramental confession. The subject of auricular confession, made privately to a priest, w

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Kalidos, Raju. "The wood carvings of Tamil Nadu: an iconographical survey." Journal of the Royal Asiatic Society of Great Britain & Ireland 120, no. 1 (1988): 98–125. http://dx.doi.org/10.1017/s0035869x00164172.

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The value of wood as a medium for making implements for secular and religious purposes has been known to mankind since the dawn of civilization. Some examples have survived till contemporary times. The fact that wood is available in abundant quantity, easily procurable and also eminently easy to fashion into the required shape must have been responsible for maximum use being made of it. The sruk and sruva, wooden spoons used by Vedic ritualists, continue to be of the same material and shape today. So also scholars are of the opinion that the earliest iconic presentations and temple edifices we

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26

Traill, David A., and Shelley Arlen. "The Cambridge Ritualists: An Annotated Bibliography of the Works by and about Jane Ellen Harrison, Gilbert Murray, Francis M. Cornford, and Arthur Bernard Cook." Classical World 85, no. 2 (1991): 142. http://dx.doi.org/10.2307/4351054.

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27

Tumbelaka, Gratciadeo, Izak Y. M. Lattu, and David Samiyono. "Negosiasi Identitas Kekristenan dalam Ritual Kampetan di Watu Pinawetengan Minahasa." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (2020): 1. http://dx.doi.org/10.24114/antro.v6i1.15855.

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This article aims to preserve the Minahasa cultural identity in the presence of Christianity. The problem is focused on the determination of the identity of the community practicing ritual culture that is boldly demonstrating the cultural identity of the Minahasa people who have identified Christianity. The ritual ritual itself is an ancient practice of belief that is almost gone. To maintain the identity of the community in the midst of Christianity, people still do it. Ritualists negotiate their Christian identity in practice. Identity can flexibly adapt to an individual's circumstances. The

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Bovensiepen, Judith, and Frederico Delgado Rosa. "Transformations of the Sacred in East Timor." Comparative Studies in Society and History 58, no. 3 (2016): 664–93. http://dx.doi.org/10.1017/s0010417516000311.

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AbstractFor Catholic missionaries in the early twentieth century, the only way to achieve true conversion of Timorese ancestral ritualists was the deliberate destruction of sacredlulikhouses. Although Timorese allegedly participated enthusiastically in this destruction,lulik(a term commonly translated as sacred, proscribed, holy, or taboo) remains a key part of ritual practice today. This article offers a dynamic historical analysis of what may be described as a particular form of Southeast Asian animism, examining how people's relationships with sacred powers have changed in interaction with

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Tanner, Jeremy. "Ancient Greece, early China: Sino-Hellenic studies and comparative approaches to the classical world. A review article." Journal of Hellenic Studies 129 (November 2009): 89–109. http://dx.doi.org/10.1017/s0075426900002986.

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Classicists have long been wary of comparisons, partly for ideological reasons related to the incomparability of ‘the Classical’, partly because of the often problematic basis and limited illumination afforded by such efforts as have been made: the (non)-reception of the work of the Cambridge ritualists — such as J.G. Frazer and Jane Harrison — is a case in point in both respects. Interestingly, even the specifically comparative interests of the much more rigorous projects of the Paris School, at the Centre Louis Gernet, have not had much resonance outside France, notwithstanding the enormous

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Shen, Xingchen, and Xinren Chen. "Doing Power Threatening Acts (PTAs) in ancient China." Journal of Historical Pragmatics 20, no. 1 (2019): 132–56. http://dx.doi.org/10.1075/jhp.17002.she.

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Abstract This study examines an unexplored type of speech act named jian, which took place uniquely in the context of ancient China. Taking it as a Power Threatening Act rather than a commonly studied Face Threatening Act, this study examined remonstrators’ strategic modulation of their jian, and the factors that might have influenced the choice of modulation strategies. The data come from Zizhi Tongjian. The major findings are as follows: first, the speech act of jian contained both ritualised and non-ritualised aspects; second, remonstrators would adopt different modulation strategies when p

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Busro, Busro, and Husnul Qodim. "Perubahan Budaya dalam Ritual Slametan Kelahiran di Cirebon, Indonesia." Jurnal Studi Agama dan Masyarakat 14, no. 2 (2018): 127. http://dx.doi.org/10.23971/jsam.v14i2.699.

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<div><table cellspacing="0" cellpadding="0" align="left"><tbody><tr><td align="left" valign="top"><p class="AbstractText">This study attempts to investigate the ritual practice of <em>slametan</em> birth in Kedungsana Village, Plumbon District, Cirebon Regency. The method used in this study is descriptive method. The data are collected through observation and interview techniques to ritualists, local leaders, religious leaders and others. The purpose of this study is to find out the procedures for practicing ritual of <em>slametan </em&g

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Potašenko, Grigorijus. "The Old Believers and Society in the Grand Duchy of Lithuania in the Eighteenth Century: Religious Tolerance and its Causes." Lithuanian Historical Studies 6, no. 1 (2001): 55–68. http://dx.doi.org/10.30965/25386565-00601003.

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The appearance of an organized Fedoseevian community in the Grand Duchy of Lithuania in the eighteenth century was a result of the massive migration of the Old Believers (Old Ritualists), closely related to the resettlement and disturbances of the peasants and out-oftown settlers (posadskie liudi) in Russia. It was the first wave of an extensive emigration from Russia into the Baltic countries, and in particular into Lithuania. Its aftermath was the rise of the Pomorian communities (пморские общества) of the Old Believers. In the late eighteenth century there were between 100,000 and 180,000 O

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Filonenko, Viсtor, Liudmila Shtompel, and Oleg Shtompel. "The Representative Culture of Modern Russian Students." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 221–39. http://dx.doi.org/10.17323/1728-192x-2018-3-221-239.

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The article touches upon the issues of several problems. Firstly, we attempt to determine the methodology of a sociological analysis of culture which is adequate for modern realities. Secondly, we will apply this methodological basis to the cultural specifics of modern Russian students in a transitive, transitional society. It is stressed that the formation of a global innovative society results in a permanent crisis with the destruction of the old sociocultural forms and the emergence of new ones, with the result that culture becomes not a “guardian of the foundations”, but an active “ferment

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Cook, Constance A. "Spring and Autumn Period." Journal of Asian Studies 54, no. 1 (1995): 148–52. http://dx.doi.org/10.1017/s0021911800021628.

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In the history of chinese religions the Ch'un-ch'iu or Spring and Autumn period (eighth to fifth centuries B.C.E.) was a time of transition between the court rituals of the Western Chou gift-giving society and the private or local cult practices evident in the later Eastern Chou market economy (Cook 1993a). This was the time when the local lords usurped the Chou king's ritual “power” (te) to “charge” (ming) and the Chou lineage lost its authority. The transition is most evident in the speeches (yueh) of the kings and local rulers inscribed on the eating or striking surfaces of the late Western

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Robinson, Annabel, and W. M. Calder III. "The Cambridge Ritualists Reconsidered: Proceedings of the First Oldfather Conference, Held on the Campus of the University of Illinois at Urbana-Champaign April 27-30, 1989." Phoenix 47, no. 4 (1993): 367. http://dx.doi.org/10.2307/1088736.

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Arnott, W. Geoffrey. "Not Just Cambridge Ritualists - William M. Calder (ed.): The Cambridge Ritualists Reconsidered: Proceedings of the First Oldfather Conference held on the Campus of the University of Illinois at Urbana-Champaign April 27–30, 1989. (Illinois Classical Studies, Suppl. 2 = Illinois Studies in the History of Classical Scholarship, 1.) Pp. xii + 295. Atlanta, Georgia: Scholars Press, 1991. Paper, $44.95." Classical Review 42, no. 2 (1992): 418–20. http://dx.doi.org/10.1017/s0009840x00284497.

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Cruickshank, Dan D. "Debating the Legal Status of the Ornaments Rubric: Ritualism and Royal Commissions in Late Nineteenth- and Early Twentieth-Century England." Studies in Church History 56 (May 15, 2020): 434–54. http://dx.doi.org/10.1017/stc.2019.24.

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This article uses the history of the Ornaments Rubric in the late nineteenth and early twentieth century to explore the emergence of claims to self-governance within the Church of England in this period and the attempts by parliament to examine how independent the legal system of the church was from the secular state. First, it gives an overview of the history of the Ornaments Rubric in the various editions of the Book of Common Prayer and the Acts of Uniformity, presenting the legal uncertainty left by centuries of Prayer Book revision. It then explores how the Royal Commission into Ritualism

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Dein, Simon. "A Messiah from the Dead: Cultural Performance in Lubavitcher Messianism." Social Compass 57, no. 4 (2010): 537–54. http://dx.doi.org/10.1177/0037768610383372.

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The scholarly literature on millennialism commonly employs Festinger’s theory of cognitive dissonance to understand how groups deal with failed prophecy. For many years Lubavitcher Hasidim held that their spiritual leader, Menachem Schneerson—the Lubavitcher Rebbe—was the Jewish Messiah and that he would reveal himself as such, ushering in the redemption. He died, however, in 1994 without fulfilling his followers’ messianic expectations. The author presents recent ethnographic data from fieldwork among Lubavitcher Hasidim illustrating the role of ritualistic performances and modern communicati

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Corrsin, Stephen D. "“One Single Dance Form like the Sword Dance Can Open Up a Whole Lost World”: The Vienna Ritualists and the Study of Sword Dancing and Secret Men's Unions between the World Wars." Folklore 121, no. 2 (2010): 213–33. http://dx.doi.org/10.1080/0015587x.2010.481152.

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Gidoin, Jérôme. "La réactualisation du lien de filiation chez les Vietnamiens de France à partir du bouddhisme." Enfances, Familles, Générations, no. 20 (May 30, 2014): 45–57. http://dx.doi.org/10.7202/1025329ar.

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À partir d’une étude ethnologique de terrain consacrée au culte des ancêtres des Vietnamiens en France, réinterprété à partir du bouddhisme, cet article traite des nouvelles modalités de transmission intergénérationnelle de l’identité ethnicoreligieuse vietnamienne. De plus en plus de familles, qui ont le sentiment de ne plus parvenir à transmettre les valeurs de la « vietnamité », délèguent par commodité leur culte des ancêtres domestique aux moines de certaines pagodes vietnamiennes de la région parisienne. Ce phénomène marque l’érosion d’un modèle ritualiste de la transmission. L’affiliatio

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吾妻重二. "Jeong Jaedu’s Ritualism - Yangming Studies and Confucian Ritualism." YANG-MING STUDIES ll, no. 36 (2013): 415–41. http://dx.doi.org/10.17088/tksyms.2013..36.014.

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Wahyudhi, Johan. "Membincang Historiografi Islam Abad Pertengahan." Buletin Al-Turas 19, no. 1 (2018): 39–48. http://dx.doi.org/10.15408/bat.v19i1.3697.

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Abstrak Islam merupakan agama yang memiliki peradaban tinggi. Hal ini terlihat ketika kita membicarakan perkembangan ilmu pengetahuannya yang begitu menawan. Boleh dikatakan, modernisasi yang kita lihat sekarang ini tentu tidak dapat tergelar tanpa sumbangsih Islam. Bagaimanapun, Islam telah menorehkan tinta emas sebagai agama yang tidak saja menenggelamkan diri dalam ibadah ritualistik melainkan juga turut memperhatikan perkembangan umat manusia. salah satu hal yang menjadi perhatian Islam adalah perkembangan penulisan sejarah. Di abad pertengahan Islam, banyak ditemukan langgam-langgam histo

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Binder, Werner, Sophie Schinko, Werner Binder, and Francis Le Maître. "Les formes élémentaires d’agir performatif. Un essai de typologie sociologique." Cahiers de recherche sociologique, no. 51 (March 26, 2013): 75–96. http://dx.doi.org/10.7202/1014998ar.

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L’article étudie l’emploi du concept de performance au sein de la théorie sociologique contemporaine et développe pour lui-même une typologie de l’action performative en trois parties. Primo, les performances ritualisées se concentrent sur la manière dont ses participants s’y conforment. Secundo, les performances théâtralisées sont caractérisées par la fictionalité et introduisent ainsi une distinction entre acteurs et auditoires. Tertio, les performances sociales sont aussi distinctes des auditoires, mais ont ceci de particulier qu’elles doivent apparaître authentiques si elles veulent avoir

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44

Déom, Laurent. "Ritualité de l’émerveillement." Les Lettres Romanes 67, no. 1-2 (2013): 31–44. http://dx.doi.org/10.1484/j.llr.1.103357.

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45

Baudry, Patrick. "La ritualité funéraire." Hermès 43, no. 3 (2005): 189. http://dx.doi.org/10.4267/2042/24003.

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46

Lagerwey, John. "La ritualité chinoise." Bulletin de l'Ecole française d'Extrême-Orient 79, no. 2 (1992): 359–73. http://dx.doi.org/10.3406/befeo.1992.1884.

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Segal, Robert A. "Making the Myth–Ritualist Theory Scientific." Religion 30, no. 3 (2000): 259–71. http://dx.doi.org/10.1006/reli.2000.0274.

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Slupik, R. I., and L. J. Mercer. "Ritualistic child sexual abuse." Adolescent and Pediatric Gynecology 7, no. 4 (1994): 179–82. http://dx.doi.org/10.1016/s0932-8610(19)80171-8.

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49

Elchalal, Uriel, Barbara Ben-Ami, Rebecca Gillis, and Amnon Brzezinski. "Ritualistic Female Genital Mutilation." Obstetrical & Gynecological Survey 52, no. 10 (1997): 643–51. http://dx.doi.org/10.1097/00006254-199710000-00022.

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50

Wallace, Bruce. "Ritualistic Combat and Allometry." American Naturalist 129, no. 5 (1987): 775–76. http://dx.doi.org/10.1086/284673.

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