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Artykuły w czasopismach na temat „Ritual drawing”

Autor: Grafiati

Data publikacji: 2 czerwca 2025

Data aktualizacji: 31 lipca 2025

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1

Payne, Richard K. "A Pragmatics of Ritual: The Yoshida Goma at the Interface of Shintō and Shingon." Religions 12, no. 10 (2021): 884. http://dx.doi.org/10.3390/rel12100884.

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Drawing on practices and teachings from Daoism, neo-Confucianism, and tantric Buddhism, Yoshida Kanetomo (1435–1511) created the system of Yuiitsu Shintō, also known eponymously as Yoshida Shintō, all the while making claims for Shintō as the world’s original religion. Important for the establishment of Yoshida Shintō was the creation of a program of rituals. This essay examines one of the three rituals created for the Yoshida ritual program, the Yoshida Shintō goma ritual, which hybridizes tantric Buddhist ritual organization and Daoist symbolism. A pragmatics of ritual is developed as a mean

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Johnson, Sarah Kathleen. "On our Knees." Studies in Religion/Sciences Religieuses 47, no. 1 (2017): 3–24. http://dx.doi.org/10.1177/0008429817733269.

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Christian ritual dominated the lives of Indigenous children sent to Canadian residential schools for the purpose of cultural assimilation. Drawing on the Truth and Reconciliation Commission Final Report (2015), I describe the complex, ambiguous, and often harmful role of Christian liturgical practices in residential schools. I provide a theoretical frame built on the work of Foucault, Asad, and Belcher to explore Christian rituals in residential schools as formative, embodied disciplines that functioned as technologies of power, self, and community. This theoretical frame exposes how religious

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Benvenga, Luca. "Sociology of emotions and rituals: some readings from Durkheim." CONTRIBUCIONES A LAS CIENCIAS SOCIALES 17, no. 3 (2024): e5659. http://dx.doi.org/10.55905/revconv.17n.3-075.

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This contribution aims to illustrate how Erving Goffman and Randall Collins develop Durkheim’s ritualistic-emotional model, making it an essential element in rituals of interaction (Goffman, 1967; Collins, 1975). In The Elementary Forms of Religious Life, Émile Durkheim (1912) considered the importance of emotional factors, objectified in ritual experiences, as agents of cohesion indispensable to social unity, found for Erving Goffman in the ritual representation of everyday life in which reciprocal relationships originate. For Collins, emotional solidarity, and ritual order, are traceable in

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Yulia, Fuspa, Ainul Fahriah, Jusni Jusni, Syarifah Pingkiyani, and Hasni Hasni. "FENOMENA MISTIK DIBALIK RITUAL ANNYORONG LOPI DAN DAMPAK RITUAL BAGI KETANGKASAN PERAHU PINISI DALAM PERSFEKTIF AGAMA DAN KEPERCAYAAN." Social Landscape Journal 4, no. 3 (2023): 141. http://dx.doi.org/10.56680/slj.v4i3.53242.

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Annyorong Lopi is a form of gratitude from boat owners and craftsmen for the completion of the boat.This research aims to find out the rituals carried out by the Bontobahari community, with the aim of uncovering the symbolic meaning, impact of the ritual, and the religious perspective that accompanies its implementation. The research methodology used is qualitative-descriptive, using a phenomenological approach. Data collection was carried out through three methods, namely interview sessions, field observations, and ritual documentation. The data was analyzed through three stages, namely data

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Williams-Oerberg, Elizabeth. "Buddhist Ritual as “Connectionwork”: Aesthetics and Technologies of Mediating Religious Belonging." Numen 68, no. 5-6 (2021): 488–512. http://dx.doi.org/10.1163/15685276-12341637.

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Abstract In September 2016, the Himalayan Buddhist festival Naropa 2016 took place in the Northwest Himalayan region of Ladakh, India. This article analyzes the spectacular aesthetics of the Naro Gyen Druk ritual, the focus of Naropa 2016. Drawing on ethnographic documentation of this ritual, I consider the role of ritual aesthetics in provoking affective, emotional, and bodily experiences among participants and their felt connections to the 12th Gyalwang Drukpa, the charismatic leader of the Drukpa Kagyü organization. I introduce the term “connectionwork” to emphasize how Buddhist conceptuali

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Stern, J. "Modes of Reference in the Rituals of Judaism." Religious Studies 23, no. 1 (1987): 109–28. http://dx.doi.org/10.1017/s0034412500018576.

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It is through ritual that religions often express their deepest truths, and historians and anthropologists of religion have long recognized the impor-tance of its symbolic dimension. Yet it remains to be explained how religious rituals perform this function. That is, in what ways do ritual gestures (the term of art I will henceforth use to refer to all actions and objects that achieve ritual status) symbolize or refer – reserving these two general terms to cover all ways of bearing semantic-like relations to objects, events, and states of affairs? In this essay I will take some first steps tow

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Xue, Xiaoru. "The Digital Reproduction Mechanisms of Buddhist Rituals in Mobile Media Environments." Studies on Religion and Philosophy 1, no. 2 (2025): 46–62. https://doi.org/10.71204/ftq1ev54.

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This paper investigates how Buddhist rituals are digitally reproduced within mobile media platforms such as short video apps and livestreaming services. Drawing on theories of mediatization, ritual studies, and digital religion, it examines the structural transformation, semiotic reconfiguration, and reception dynamics of Buddhist practices as they migrate into technologically mediated spaces. The study explores how traditional ritual elements are selectively encoded, visually reconstituted, and reinterpreted through digital affordances, revealing new forms of religious communication and parti

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Futaqi, Sauqi, and Ali Ahmad Yenuri. "Ritual Communication in Learning Islam in Multi-Religious School." Journal of Islamic Education and Ethics 1, no. 1 (2023): 38–51. http://dx.doi.org/10.18196/jiee.v1i1.4.

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Ritual practice is a basic feature in the religious life of a Muslim. Therefore, students in elementary schools are invited to practice religious rituals in learning the religion of Islam. Islamic Religious Education teachers try to teach students how to express their religion through rituals because ritual practice is a form of ritual communication. This study aims to describe and interpret the forms of religious rituals carried out in elementary schools, as well as communication models of religious rituals in building multicultural awareness. This study uses a qualitative-phenomenological ap

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Kłagisz, Mateusz M. P. "A Supplementary Contribution to Research on Iranian Kuse, Turkish Köse and Their Slavic Zoomorphic Counterparts." DABIR 11, no. 1-2 (2024): 18–67. https://doi.org/10.1163/29497833-20230024.

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Abstract This article examines ritualistic performances in pre-modern Iranian, Turkish, and Slavic agrarian-pastoral communities, focusing on a fertility myth centered around a suffering, dying, and resurrecting deity. Grounded in animistic worldviews, this myth establishes intricate connections between humans and the cosmos, guiding ritual behaviors to ensure agricultural fertility and cosmic harmony. The analysis explores symbolic transformations across these folk traditions, addressing interpretative challenges through cultural and comparative studies. The study delves into various ritual a

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Adenuga, Tayo Joan. "CULTURAL HYBRIDITY IN IWOLORI RITUAL DANCE OF EKINRIN-ADDE QUEENS." Cognizance Journal of Multidisciplinary Studies 5, no. 3 (2025): 283–308. https://doi.org/10.47760/cognizance.2025.v05i03.022.

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This study examines the under-researched area of women-centered ritual performances within Indigenous African communities, with a specific focus on the cultural hybridity evident in Iwolori ritual dance of Ekinrin-Adde queens. While broader African ritual practices have received scholarly attention, women-specific rituals remain significantly under-explored. This study therefore illuminates the processes of cultural blending and modification that have resulted in new expressive forms in Iwolori, thereby ascertaining the elements of hybridity in the ritual dance. Drawing upon Homi Bhabha's (199

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

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This article considers the intricate entanglements of ritual, history and power by focusing on the recent rejuvenation of ritual practices pertaining to former kings as enacted in contemporary Huế, the former imperial capital of Việt Nam (1802–1945). It examines how the Nguyễn monarchs, who were previously repudiated by the early socialist regime, have been ritually reinstated as extraordinary ancestral figures and acknowledged as potent spirits to whom many turn for blessings. Drawing on ethnographic and historical material, the article traces changes in the locals' ritual engagements with th

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Mucciarelli, Elena. "Tēvāram: Worshipping Gods on Stage." Numen 69, no. 5-6 (2022): 569–90. http://dx.doi.org/10.1163/15685276-12341668.

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Abstract Building on the idea of “ritual quotation,” this article offers a new perspective on rituals enacted within contemporary theatrical performances in South India. Drawing from an existing corpus and reproduced in a different framework, the ritual tēvāram is embedded in a broad web of intertextual relationships comprised not only of items of repertoire and prescriptive manuals, but also of elements of ritual practices, shared beliefs, claims of social status, and ongoing negotiations between individual imagination and collective expectations. Usually a Nampūtiri domestic ritual, tēvāram

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Eidinow, Esther. "Ancient Greco-Roman Magic and the Agency of Victimhood." Numen 64, no. 4 (2017): 394–417. http://dx.doi.org/10.1163/15685276-12341472.

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Scholarship on ancient Greco-Roman magic over time and place, has largely focused on the role and identity of ritual practitioners, investigating the nature and source of their perceived expertise and often locating it in their linguistic skills. Less attention has been paid to those identified as the targets of magical rituals, who tend to be described as passive recipients of the ritual or victims of the social power of another. In contrast, drawing on the theory of ritual form developed by Robert McCauley and E. Thomas Lawson, alongside the ritualization theories of Catherine Bell, this art

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Bagus Nurlistyawan and Megan julian. "Tinjauan Kritis Ritual Sangiang dalam Perspektif Kristianidi Paroki Santo Fransiskus Parengean Assisi." Damai : Jurnal Pendidikan Agama Kristen dan Filsafat 1, no. 3 (2024): 01–14. https://doi.org/10.61132/damai.v1i3.49.

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This study aims to find out the view of Dayak Ngaju Catholics about Sangiang Rituals, their appreciation about the sacrament of anointing the sick, and the implementation comparison about the sacrament of anointing of the Sick and rituals of Sangiang in Ngaju Dayak culture. The method used in this study is qualitative research methods. Data is obtained by interview, observation and documentation. The data obtained were analyzed using Miles and Huberman steps used through data reduction, data presentation and conclusion drawing. The results of the study show that Dayak Ngaju people know about t

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Tayo, Joan Adenuga. "CULTURAL HYBRIDITY IN IWOLORI RITUAL DANCE OF EKINRIN-ADDE QUEENS." Cognizance Journal of Multidisciplinary Studies (CJMS) 5, no. 3 (2025): 283–308. https://doi.org/10.47760/cognizance.2025.v05i03.022.

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This study examines the under-researched area of women-centered ritual performances within Indigenous African communities, with a specific focus on the cultural hybridity evident in <em>Iwolori</em> ritual dance of Ekinrin-Adde queens. While broader African ritual practices have received scholarly attention, women-specific rituals remain significantly under-explored. This study therefore illuminates the processes of cultural blending and modification that have resulted in new expressive forms in<em> Iwolori</em>, thereby ascertaining the elements of hybridity in the ritual dance. Drawing upon

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Isaputri, Addina, and Lambok Hermanto Sihombing. "Redefining Ngurek Bali: Analysis of Audience Perception in The Cyber World." Jurnal Penelitian Agama Hindu 6, no. 3 (2022): 137–50. http://dx.doi.org/10.37329/jpah.v6i3.1701.

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The problem in this research is the public response against the Balinese ngurek tradition. This research discusses the reinterpretation of a Hindu religious ritual in Bali, namely the ngurek ritual or often referred to as ngunying. This religious ritual is quite unique and extreme so it has many meanings. This type of research is a qualitative research with reference to Stuart Hall's encoding-decoding theory. This data collection was obtained through youtube with comments and also the results of interviews with one of the informants. Data analysis with data reduction, data presentation and con

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Romberg, Raquel. "Multisensorial Poetic Dramas of Indeterminate Brujería Rituals." Magic, Ritual, and Witchcraft 19, no. 2-3 (2024): 264–85. https://doi.org/10.1353/mrw.2024.a957215.

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Abstract: This article examines the specific poetic dramas that emerge during brujería altar- opening, exorcism, divination, and healing rituals in Puerto Rico. Drawing on performance, poetics, and drama analytical frameworks, it zooms-in ritual dramas that bring together mediums, clients, deities, the dead, and evil spirits in a joint yet indeterminate ritual event. It traces in detail how different voices speak through the bodies of clients and mediums, and the vocal cords of possessed mediums in a conflation of modes of communication, pleads, duels, revelations, negotiations, and assertions

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Kim, Yuri. "Negotiating Wonhan: Cognitive Frameworks and Ritual Responses to Unresolved Grievances in Joseon Korea." Religions 16, no. 3 (2025): 317. https://doi.org/10.3390/rel16030317.

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This study examines how cognitive mechanisms shaped the understanding and ritualization of wonhan (寃恨, resentment) in Joseon Korea, particularly in the context of disasters. Drawing on cognitive science and historical analysis, it demonstrates that while wonhan functioned as a shared conceptual framework across social boundaries, debates over wonhon (寃魂, resentful spirits) exposed ideological tensions in state orthodoxy. Through an analysis of key historical cases, particularly the 1451 Sinmi Year Rituals, the study shows how the tension between intention-based and system-based reasoning was n

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Delano, Daisha Lee, and J. David Knottnerus. "The Khmer Rouge, Ritual and Control." Asian Journal of Social Science 46, no. 1-2 (2018): 79–110. http://dx.doi.org/10.1163/15685314-04601005.

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On April 17th 1975 the communist party of Cambodia, the Khmer Rouge, took power and evacuated the cities forcing citizens into the countryside while killing many in an attempt to eradicate members of the previous government of the Khmer Republic, as well as former soldiers, intellectuals, and artists. The Khmer Rouge employed various tactics to increase their power during this time including the elimination of ritual practices such as dance dramas, family ceremonies, and religious activities. Drawing upon memoirs, autobiographies, and other sources as well as structural ritualisation theory th

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Puspita Rizki, Dian, and Asrani Asrani. "Mataano Mambio: Ritual and symbolism of the laporo tribe's harvest." APLIKATIF: Journal of Research Trends in Social Sciences and Humanities 4, no. 2 (2025): 193–203. https://doi.org/10.59110/aplikatif.v4i2.656.

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This study investigates the Mataano Mambio harvest ritual practiced by the Laporo ethnic community in Kombeli Subdistrict, Buton Regency, focusing on its ritual structure, symbolic meanings, and cultural significance. The research adopts a qualitative descriptive design, employing in-depth interviews, participant observation, and documentation conducted between January and March 2024. A total of 12 informants were selected using snowball sampling. Data were analyzed using Miles and Huberman’s interactive model, involving data reduction, data display, and conclusion drawing. Findings reveal tha

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Duryatmo, Sardi, Sarwititi Sarwoprasojo, Djuara Lubis, and Didik Suharjito. "KOMUNIKASI RITUAL TAING HANG EMPO DI DESA WAESANO, KECAMATAN SANONGGOANG, KABUPATEN MANGGARAI BARAT." Jurnal Penelitian Sosial Ilmu Komunikasi 7, no. 2 (2023): 170–79. https://doi.org/10.33751/jpsik.v7i2.9376.

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The people of Waesano Village, West Manggarai Regency, East Nusa Tenggara Province, practice a tradition known as taing hang empo, meaning 'to give, eat, and grandmother' in Manggarai. This ritual involves feeding the spirits of deceased ancestors, rooted in their belief in ancestral spirits, ata pali sina. This qualitative study utilizes ethnographic communication methods to explore the taing hang empo ritual and its significance in the village, drawing on Creswell's perspective of qualitative research as a practice to interpret the world. Employing Carey's concept of ritual communication, th

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Moyaert, Marianne. "Ritualizing Interreligious Encounters." Interreligious Studies and Intercultural Theology 1, no. 2 (2017): 164–86. http://dx.doi.org/10.1558/isit.33742.

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To this day, there is strikingly little interest for the ritual dimension of interreligious relations; i.e. how the encounter between believers belonging to different religious traditions is concretized and materialized through ritual. This article argues that the neglect of the ritual dimension of interreligious encounters unduly limits our understanding of interreligious relations. I intend to broaden the scope of interreligious studies by drawing interrituality into the research program of interreligious studies. Before exploring some of the expressions of interrituality, I want to probe af

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SMIT, PETER-BEN. "Ritual Failure, Ritual Negotiation, and Paul's Argument in 1 Corinthians 11:17–34." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 165–93. http://dx.doi.org/10.2307/26426457.

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In this article, Paul's remarks about the Corinthian Lord's Supper in 1 Cor 11:17–34 are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars working in his footsteps, it is argued that 1 Cor 11:17–34 can well be understood as an argument arising from (perceived) ritual failure on the part of the Corinthians that fits a number of Grimesian categories. Next, it is argued that Paul seeks to correct, or rather “renegotiat

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SMIT, PETER-BEN. "Ritual Failure, Ritual Negotiation, and Paul's Argument in 1 Corinthians 11:17–34." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 165–93. http://dx.doi.org/10.2307/jstudpaullett.3.2.0165.

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In this article, Paul's remarks about the Corinthian Lord's Supper in 1 Cor 11:17–34 are discussed from the perspective of ritual studies, specifically from the perspective of ritual failure and ritual negotiation. After outlining the appertaining analytical models, drawing on the thought of Roland Grimes and scholars working in his footsteps, it is argued that 1 Cor 11:17–34 can well be understood as an argument arising from (perceived) ritual failure on the part of the Corinthians that fits a number of Grimesian categories. Next, it is argued that Paul seeks to correct, or rather “renegotiat

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Irving, Briar, Christopher Kavanagh, Ronald Fischer, and Masaki Yuki. "Dance for the dead: The role of top-down beliefs for social cohesion and anxiety management in naturally occurring collective rituals." PLOS ONE 19, no. 3 (2024): e0291655. http://dx.doi.org/10.1371/journal.pone.0291655.

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Collective rituals, particularly those characterized by synchrony and pain, have been shown to yield positive social and emotional outcomes. The question arises as to whether these findings extend to low-arousal, family-centered rituals and how spiritual beliefs factor into these communal practices. This study set out to examine the interplay between belief, ritual participation, and their effects on anxiety, social cohesion, and prosocial behavior during a low-arousal collective ritual in Mikasa, Japan. Drawing upon a sample of 183 festival participants, we measured belief in ancestors using

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Woody, William C. "Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation." Religions 12, no. 8 (2021): 642. http://dx.doi.org/10.3390/rel12080642.

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Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded

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Mansfield, Alina. "Slumber Parties as Rites of Passage." Children's Folklore Review 39 (August 9, 2018): 9–27. http://dx.doi.org/10.14434/cfr.2018.vol39.0.25374.

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Children’s supernatural based activities such as M.A.S.H, Bloody Mary, Ouija board experimentation, and “Light as a Feather, Stiff as a Board” comprise a traditional repertoire of paranormal and divinatory rituals to be drawn upon many times throughout a series of friends’ birthday parties or sleepovers. This article investigates the cognitive and ritual functions of such supernatural play as performed by American pre-adolescent girls within the liminal context of the slumber party. Though characterized as children’s play, this is ritual behavior in two senses: in its direct confrontation and

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Mi'rajiah, Dimas Asto Aji An’amta, and Setia Budhi. "Solidaritas Sosial Dalam Ritual Kepercayaan Masyarakat Adat di Desa Juhu Kabupaten Hulu Sungai Tengah." Huma: Jurnal Sosiologi 2, no. 3 (2023): 223–33. http://dx.doi.org/10.20527/h-js.v2i3.91.

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Juhu village is a traditional village and maintains belief rituals that have meaning as a binder and controller of the indigenous way of life. The purpose of this study is to analyse rituals that contain social solidarity values in indigenous groups. This research uses a descriptive qualitative approach, with a field research type. The research was conducted in Juhu Village, Batang Alai Timur Sub-district, Hulu Sungai Tengah Regency. Data collection techniques used participant observation, interviews and documentation. The data analysis technique went through the stages of data reduction, data

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Horgan, Mervyn. "Urban interaction ritual." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 30, no. 1 (2019): 116–41. http://dx.doi.org/10.1075/prag.19022.hor.

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Abstract Most encounters between strangers in urban public spaces involve the ritual of civil inattention (Goffman 1963). Generalized diffusion of this ritual upholds the urban interaction order. This article outlines a typology of infractions of the ritual of civil inattention, and focuses on two types: uncivil attention and uncivil inattention. Drawing on interviews (n = 326) about participants’ most recent encounter with a rude stranger in urban public space gathered by the Researching Incivilities in Everyday Life (RIEL) Project, variations between verbally, physically, and gesturally init

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Bucke, Hannah. "Moving into the neighbourhood: embodiment, sacrament and ritual in urban mission." Holiness 2, no. 1 (2020): 5–21. http://dx.doi.org/10.2478/holiness-2016-0001.

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AbstractThis article aims to explore the significance of embodiment, sacrament and ritual in urban pioneer ministry. Stemming from early experiences working within this context and from a particular experience of using installation art to help engage those outside the Church with its rituals and stories, I argue for the importance of the embodied experience within a particular place as a means of engagement. The literature surveyed makes the case for a broad understanding of the sacramental in which all material things have sacramental potential. The differing influences of theology and social

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Constantinou, Stavroula. "Ritual and Gender in Medieval Cultures." Eventum: A Journal of Medieval Arts & Rituals 2 (October 1, 2024): 17. http://dx.doi.org/10.54103/2975-0989/2024/25231.

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This first article introduces the theme of the present special issue of Eventum that concerns the strong interrelationship between ritual and gender in medieval cultures. Drawing on contemporary ritual and gender theories, such as those of Catherine Bell, Judith Butler, Candace West and Don Zimmerman, and Erving Goffman, which highlight the key role of gender in ritual and treat ritual as the source of gender construction, the article explores briefly the gendered aspects of ritual and the ritual dimensions of gender in the Middle Ages while pointing out the shared characteristics of (medieval

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Trice, Tom. "Rites of Protest: Populist Funerals in Imperial St. Petersburg, 1876–1878." Slavic Review 60, no. 1 (2001): 50–74. http://dx.doi.org/10.2307/2697643.

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Focusing on the funerals of two populist political prisoners, this article examines how Petersburg's radical youth expropriated an allegedly unchanging, sacred ritual to extend the parameters of public discussion and social critique in late imperial Russia. Drawing on their experiences of Russia's religious and revolutionary past, the youth who accompanied their peers to the grave used the special, “sacred” time and space effected by the performance of customary burial rituals to offer their fellow citizens revolutionary alternatives to the existing regime.

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Syahrikal. "Exploring Health Information System through the Assuro Maca Ritual in Bugis-Makassar Tradition: An Islamic Education Perspective." Journal of Information Systems Engineering and Management 10, no. 16s (2025): 679–90. https://doi.org/10.52783/jisem.v10i16s.2655.

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Introduction: Pursuing physical, mental, and spiritual health as an information system is an effort that must be made in human life. Various information has been exemplified in many traditions, including information about the Wong Tai Sin or Huang Daxiana tradition which has healing powers; the Apollo tradition which is believed to be a system of treatment, healing and plague. Likewise, the Sekhmet tradition which is the personification of the goddess of healing and medicine. In this study, the Assuro Maca (AMC) ritual tradition of the Bugis-Makassar tribe is revealed to obtain a system of saf

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Jones, James W. "How ritual might create religion: A neuropsychological exploration." Archive for the Psychology of Religion 42, no. 1 (2020): 29–45. http://dx.doi.org/10.1177/0084672420903112.

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Several models of the evolution of religion claim that ritual creates “religion” and gives it a positive evolutionary role. Robert Bellah suggests that the evolutionary roots of ritual lay in the play of animals. For Homo sapiens, Bellah argues, rituals generate a world of experience different from the world of everyday life, and that different world of experience is the foundation of later religious developments. Robin Dunbar points to trance dancing as the original religious behavior. Trance dancing both alters ordinary consciousness and generates trance experiences that will give rise to re

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Faline Izza Nisa`u and Ahmad Arif Widianto. "Kiai, Religious Authority, and Dynamics of Ngumbah Keris Tradition in Java, Indonesia." Fikri : Jurnal Kajian Agama, Sosial dan Budaya 9, no. 2 (2024): 293–312. https://doi.org/10.25217/jf.v9i2.5009.

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The ngumbah keris tradition is recognized as a practice aimed at warding off bad luck through a series of specific rituals that incorporate mantras and offerings. This study explores the responses of kiai langgar to the ngumbah keris ritual using ethnographic methodology. Data were collected through purposive sampling, in-depth interviews, participatory observations, and documentation. The analysis adhered to Miles and Huberman's interactive model, which encompasses data reduction, data display, and conclusion drawing, supplemented by triangulation to ensure both validity and reliability. Max

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Stalnaker, Aaron. "In Defense of Ritual Propriety." European Journal for Philosophy of Religion 8, no. 1 (2016): 117–41. http://dx.doi.org/10.24204/ejpr.v8i1.72.

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Confucians think ritual propriety is extremely important, but this commitment perplexes many Western readers. This essay outlines the early Confucian Xúnzǐ’s defense of ritual, then offers a modified defense of ritual propriety as a real virtue, of value to human beings in all times and places, albeit one that is inescapably indexed to prevailing social norms in a non-objectionable way. The paper addresses five likely objections to this thesis, drawing on but going beyond recent Kantian defenses of courtesy and civility. The objections concern cultural relativity, insincerity, separating style

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Gillin, Joel. "The Practice of Pluralism: How Ritual Strengthens Democratic Politics." International Journal of Public Theology 17, no. 3 (2023): 346–68. http://dx.doi.org/10.1163/15697320-20230094.

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Abstract This article argues that ritual can play a positive role in democratic politics in conditions of pluralism. It situates discussions of ritual and pluralism in the context of anthropological and social theory. It examines two insights scholars have made with regards to ritual that make it both compatible with and enabling of pluralism: ritual creates cohesion without agreement and a ‘subjunctive’ space for managing ambiguity. Finally, it develops an account of how these important social benefits of ritual are connected to a democratic pluralist politics, especially its formal, institut

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Montrose, Victoria Rose. "Floating Prayer." Journal of Religion in Japan 3, no. 2-3 (2014): 177–97. http://dx.doi.org/10.1163/22118349-00302005.

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With over forty thousand attendees every year, the Shinnyo-en Hawaii Lantern Floating—an adapted version of the traditional Japanese Buddhist obon ritual, tōrō nagashi—is among the largest annually held Buddhist rituals undertaken outside of Asia. One way to approach understanding of this rite is as an example of a ‘glocal’ Buddhist ritual. Drawing from Roland Robertson’s framework of glocalization, this study examines the steps Shinnyo-en took to adapt its global message to a new local culture. While other examples of the tōrō nagashi are found in Hawaii, none have developed on the rite to th

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Lang, Natalie. "Religion, the City, and the Body." Religion and Society 15, no. 1 (2024): 232–49. https://doi.org/10.3167/arrs.2024.150123.

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Abstract This article contributes to debates on the relation between religion and the city by focusing on bodily experiences of religious rituals and the urban. Approaching religion as corporeal, and acknowledging the importance of bodies in experiencing and creating cities, I focus on embodied religious practices and the role of ritual bodies in the creation of urban memory. Drawing on ethnographic fieldwork on the Hindu fire-walking festival in Singapore between 2019 and 2022, I reveal the gendered body and the translocal dimensions of the festival as key in experiencing the religious and th

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QUINTÃO, RONAN TORRES, ELIANE PEREIRA ZAMITH BRITO, and RUSSELL W. BELK. "THE TASTE TRANSFORMATION RITUAL IN THE SPECIALTY COFFEE MARKET." Revista de Administração de Empresas 57, no. 5 (2017): 483–94. http://dx.doi.org/10.1590/s0034-759020170506.

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ABSTRACT Although the consumer culture field has addressed the role of ritual processes in consumption, no research has yet identified how connoisseur consumers, through ritual practices, establish and manipulate their distinction from other consumers. Drawing on key concepts from ritual theory, this research addresses the role played by ritual in connoisseurship consumption and consumers’ taste. In conducting an ethnographic study on connoisseurship consumption, the first author immersed himself in the North American specialty coffee context-Toronto, Montreal, Seattle, and New York-from Augus

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Allocco, Amy L. "Bringing the Dead Home: Hindu Invitation Rituals in Tamil South India." Journal of the American Academy of Religion 89, no. 1 (2021): 103–42. http://dx.doi.org/10.1093/jaarel/lfab026.

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Abstract Drawing on long-term ethnographic fieldwork carried out in Tamil-speaking South India, this article presents one Hindu invitation ritual to return dead relatives known as pūvāṭaikkāri to the world of the living and install them as household deities. This two-day ceremony demonstrates that prevailing scholarly perceptions of death and what follows it in Hindu traditions have constrained our ability to appreciate other models for ritual relationships between the living and the dead. These vernacular rituals call the dead back into the world, convince them to possess a human host, an

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Banham, Rebecca. "Encountering Forests with Purpose." Journal for the Academic Study of Religion 37, no. 3 (2024): 339–60. http://dx.doi.org/10.1558/jasr.26945.

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As scholars grapple with terminology around nonreligion, ‘ontological security’ offers a useful way of articulating nonreligious ways of feeling safe, comfortable, and ethical in the world. This article explores the role of forests in the pursuit and maintenance of ontological security, drawing on the experiences of twenty-four Tasmanians. Participants engaged in acts of routine and ritual (meaningful, consistent practices) informing a sense of relationship between people and forests. As such, this article explores experiences with/in forests as a form of ‘nonreligious practice’: meaningful an

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Gomułka, Jakub, and Jan Wawrzyniak. "The Emergence of Religious Narrative." Religions 16, no. 3 (2025): 318. https://doi.org/10.3390/rel16030318.

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This article examines the conceptual connections between simpler and more complex forms of religiosity, focusing on the transition from ritual-based practices to religious narratives and theological reflection. Drawing on Wittgenstein’s method of perspicuous representation (übersichtliche Darstellung), the authors propose a series of models that illuminate this spectrum. These models demonstrate how religious narratives achieve autonomy of a sort that challenges reductionist interpretations. Rituals, initially guided by primitive reactions, become structured through linguistic conceptualisatio

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Rai, Bhim Prasad. "Claim and Association of Differently Located Ritual and Political Actors Associated with the Village Shrine among the Rajbansi People of Morang, Nepal." Dhaulagiri Journal of Sociology and Anthropology 14 (December 29, 2020): 53–60. http://dx.doi.org/10.3126/dsaj.v14i0.29997.

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This paper discusses how differently located ritual actors (Dhami) and socio-political actors or leaders (Jimdar) among the Rajbansi community link or associate themselves with the Maharaj Than to claim or legitimize their ritual and political power what Sherry Ortner (1989) calls it “to gain upper hand” in the Rajbansi society. Because the Maharaj Than possesses ʻa great virtueʼ among the Rajbansi society. Drawing on the ethnographic study of three village shrines of Morang district conducted during 2015-16 among the Rajbanshi. It further discusses how the ritual actors among the Rajbanshi pe

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Rai, Bhim Prasad. "Claim and Association of Differently Located Ritual and Political Actors Associated with the Village Shrine among the Rajbansi People of Morang, Nepal." Dhaulagiri Journal of Sociology and Anthropology 14 (December 29, 2020): 53–60. http://dx.doi.org/10.3126/dsaj.v14i0.29997.

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This paper discusses how differently located ritual actors (Dhami) and socio-political actors or leaders (Jimdar) among the Rajbansi community link or associate themselves with the Maharaj Than to claim or legitimize their ritual and political power what Sherry Ortner (1989) calls it “to gain upper hand” in the Rajbansi society. Because the Maharaj Than possesses ʻa great virtueʼ among the Rajbansi society. Drawing on the ethnographic study of three village shrines of Morang district conducted during 2015-16 among the Rajbanshi. It further discusses how the ritual actors among the Rajbanshi pe

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Pussel, Ryofu. "Ritual and Well-being in the Contemporary Shikoku- Pilgrimage: The “Spectrum of the Sacred”." Paragrana 22, no. 1 (2013): 89–104. http://dx.doi.org/10.1524/para.2013.0008.

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Abstract This article is an ethnographic study of contemporary ritual and well-being in the Buddhist 88-temple-pilgrimage on Shikoku Island, Japan, drawing on some findings of my PhD thesis. It will be shown how rituals are employed by pilgrims to gain this-worldly benefits and well-being, such as happiness, assurances about the future, success, and lives that can be lived free from problems and dangers, which mirror how contemporary pilgrims see their obligations and responsibilities in society. Further in-depth analysis of pilgrimage items and related rituals clarify what pilgrims deem ‘sacr

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Jedan, Christoph, Sonja Kmec, Thomas Kolnberger, Eric Venbrux, and Mariske Westendorp. "Co-Creating Ritual Spaces and Communities: An Analysis of Municipal Cemetery Tongerseweg, Maastricht, 1812–2020." Religions 11, no. 9 (2020): 435. http://dx.doi.org/10.3390/rel11090435.

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Cemeteries have been viewed in opposed ways as ritual spaces that either mirror society or present an idealized model of society. In this article, we propose an analysis of cemeteries as ritual spaces, focused on the case study of municipal cemetery Tongerseweg in Maastricht, among the most important monumental cemeteries still in active use in The Netherlands today. Drawing on historical as well as interview material, spatial and ritual studies, the authors argue for a new “Arena Model” to understand cemeteries as dynamic ritual spaces. Cemeteries do not only form an ensemble of ritual spaces

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Muchowska, Joanna. "The history of zhuyou healing practices: in search of data for the reconstruction of the ritual scheme." UR Journal of Humanities and Social Sciences 34, no. 1 (2025): 5–22. https://doi.org/10.15584/johass.2025.1.1.

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The article addresses the issue of Thunder rituals employed in Taoist zhuyou healing practices, which constituted a formal branch of Chinese medicine from the 13th to the 16th centuries. Subsequently, these rituals lost their prominence and were predominantly practiced as part of folk medicine and folk Daoism. The article serves as a contribution to the reconstruction of the schema of Thunder rituals within zhuyou practices, based on textual data from several unpublished manuscript source texts, primarily the Zhuyou ke 05953 manuscript from the National Central Library of Taiwan and the Unschu

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Girik Allo, Markus Deli, Nilma Taula’bi, Elim Trika Sudarsih, and Eka Prabawati Rum. "THE CULTURAL VALUES OF THE BULANGAN LONDONG SEMBANGAN SUKE BARATA RITUAL OF THE INDIGENOUS PEOPLE OF TORAJA." Patanjala: Journal of Historical and Cultural Research 13, no. 2 (2021): 193. http://dx.doi.org/10.30959/patanjala.v13i2.798.

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The purpose of this study was to investigate the cultural values in the ritual of Bulangan Londong Sembangan Suke Barata as part of the Toraja indigenous people life. The research method used in this study is a qualitative method. Meanwhile, the respondents involved in this study include culturist, linguists, and the Toraja community. The research instruments used in this study were document files, interviews with the subjects, and observations using a video recorder that recorded the ritual process of Bulangan Londong Sembangan Suke Barata. The data analysis technique in this study includes t

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Chousein Hasan, Sule. "The Symbolic Aspects of a “Holy” Ritual in a 21st Century Muslim Turkish Village in Greece." Eklektik Sosyal Bilimler Dergisi 2, no. 2 (2024): 335–53. https://doi.org/10.61150/eklektik.2024020205.

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This study explores the symbolic and socio-cultural dimensions of the ‘Tekke Pilavı’ (or ‘Dede’ye Pilavı’) ritual in Galini, a small Turkish-Muslim village in Greek Thrace. Drawing on ethnographic fieldwork conducted in the village, the study examines the historical, religious, and social meanings of the ritual, highlighting its links to Bektashi heterodox practices, Ottoman colonization strategies, and contemporary socio-economic transformations. The ritual, which involves communal food preparation and distribution, embodies cultural continuities and discontinuities from Ottoman Bektashi trad

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