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Готові списки джерел за темами / Economy of ritual / Статті в журналах

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Статті в журналах з теми "Economy of ritual"

Автор: Grafiati

Опубліковано: 8 вересня 2022

Оновлено: 31 липня 2025

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1

Herrmann-Pillath, Carsten, Xingyuan Feng, and Man Guo. "Entrepreneurs and ritual in China's economic culture." Journal of Institutional Economics 15, no. 5 (2019): 775–89. http://dx.doi.org/10.1017/s1744137419000201.

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AbstractCulture, mainly defined as values and beliefs, has recently attracted much attention in economics. Cultural practices receive less attention, as emphasized in anthropology. We argue that the notion of ‘ritual’ can enrich economic research on culture as a specific form of socially standardized interactions that create shared contexts and emotions to build mutual trust and community. China is an important case in point, because ritual is a central concern in common interpretations of traditional Chinese culture. We look at practices of Chinese entrepreneurs that activate rituals in vario

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2

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 (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 re

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3

Ashirov, Adhamjon A. "What do they say in mosques of Tashkent? Discourse of the Muslim clergy on the limitation of ritual costs." Historical Ethnology 9, no. 3 (2024): 441–57. http://dx.doi.org/10.22378/he.2024-9-3.441-457.

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The article analyses the changes that occurred during the period of independence of Uzbekistan in the religious life and national values of the population of the capital of the republic – the city of Tashkent, which are associated with family rituals. Based on field data, the author reveals a combination of religious and national aspects in Uzbek family rituals regarding the wedding ritual. The article analyses the views of imams concerning the costs and excesses of its implementation. Through observations of modern Uzbek society, Muslims’ social activities, the analysis of the Muslim clergy s

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4

Belcher, Kimberly. "Sacramental Exchange: Eschatological Economy and Consumption Ritual." Religions 11, no. 11 (2020): 586. http://dx.doi.org/10.3390/rel11110586.

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Contemporary sacramental theology construes the sacraments as a symbolic gift exchange between God and humanity; God initiates in the ministry of Jesus Christ, and human beings acknowledge and respond to God’s gift. The gratuity of that initial gift is ensured not only by reference to God’s all-sufficient nature, but also in many cases by excising economic value and economic exchange from the symbolic realm within which the sacramental gift exchange proceeds. This poses an intellectual and a practical problem. Intellectually, economic exchange is fundamentally symbolic and even ritualistic, so

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5

M Mujibuddin and Rina Zuliana. "Religion, Culture, and Modernity." Indigenous Southeast Asian and Ethnic Studies 1, no. 1 (2025): 54–73. https://doi.org/10.32678/iseaes.v1i1.6.

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The Suroan tradition is an annual ritual observed by the Javanese community to commemorate the Islamic New Year. This ritual dates back to the Islamic Mataram era, particularly under the leadership of Sultan Agung, who integrated the Saka and Hijri calendars. Over time, the Suroan ritual spread to Wonokerto, Lumajang, where it has become an annual cultural event. The people of Wonokerto celebrate Suroan with various traditional performances, including Tayub Jaran Kencak, Karapan Sapi, Ojung, and Wayang, which take place over three days. However, the organisation of the Suroan ritual faces chal

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6

Kubiak-Schneider, Aleksandra. "The Rules of the House (of Gods): Administrative and Ritual Norms of the Palmyrene Temples." Electrum 30 (June 26, 2023): 293–306. http://dx.doi.org/10.4467/20800909el.23.010.17327.

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The epigraphic record from Palmyra brings light on the organization of the temples: personnel, management of feasts, economy and on the ritual practices towards certain deities like Allat and Shai ‘al-Qaum. These texts were previously called in the research literature “sacred laws”and what the scholarly debate nowadays labels with the term “ritual norms.”The aim of this paper, divided on the temple economy and personnel, and ritual behavior, is to understand through the scraps of information the administration of the Palmyrene temples and processes which shaped the life in the places of worshi

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7

Collins, Douglas. "Ritual Sacrifice and the Political Economy of Music." Perspectives of New Music 24, no. 1 (1985): 14. http://dx.doi.org/10.2307/832751.

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8

Olsson, Stefan. "Peace Agreements Through Rituals in Areas of Confrontation in the Viking Age." Temenos - Nordic Journal of Comparative Religion 53, no. 2 (2017): 265–84. http://dx.doi.org/10.33356/temenos.60686.

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The aim of this paper is to discuss peace agreements and rituals from the perspective of the history of religions. Hostages, fosterages, intermarriages, and other ritual activities were associated with peacemaking during the Viking Age. These ritual activities will be discussed in relation to a proposed conflict and consensus model on the macro and micro levels, with examples from England and Iceland. The examples include the treaties between the Viking ruler Guthrum and Alfred the Great in the 880s as well as conflicts and agreements in the Landnámabók and the Íslendingabók, in addition to ic

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9

Ririne, Alfrin. "Konseling Publik Musikal Totobuang pada Komunitas Haur di Dusun Kusu-kusu Sereh, Ambon." DIALEKTIKA 12, no. 2 (2019): 181. http://dx.doi.org/10.33477/dj.v12i2.1105.

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Abstract Research this aim study meaning , implementation , and origin musical ritual totobuang in community haur in Hamlet Kusu-kusu Sereh Ambon, develop musical ritual totobuang from perspective counseling the community. Research this motivated by context social the community in Hamlet Kusu-Kusu Sereh Ambon which has inequality social concerning level economy. Method research used research qualitative with approach descriptive analytical. Required data obtained with technique Interview deep no Supported structured with observation / observation participation use support data analysis .

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10

Said, Dede Hafirman, Vito Dasrianto, and Elva Mahmudi. "Religious Practices of the Batubara Community Through Local Wisdom Traditions: Perspectives from Surah Al-Baqarah 165." Medina-Te : Jurnal Studi Islam 21, no. 2 (2025): 154–65. https://doi.org/10.19109/medinate.v21i2.28376.

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This study aims to generate theoretical ideas about religious practices within the tradition of local wisdom. The fact that the Malay Batubara community continues to perform a healing ritual known as ubat-ubat serves as the foundation of this research. In addition to Islam, elements of Hinduism and Buddhism can also be found in these healing rituals, reflecting a form of religious syncretism. The purpose of this study is to explain why the community continues to practice this ritual from the perspective of Surah Al-Baqarah, Verse 165. A qualitative method involving observation and interviews w

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11

Ramya, Tame. "Agricultural Rituals as the Ceremonial Cycle of the Nyishi Tribe." Dera Natung Government College Research Journal 1, no. 1 (2016): 1–16. http://dx.doi.org/10.56405/dngcrj.2016.01.01.01.

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The present paper intends to narrate some agricultural rites and rituals, specifically of jhum cultivation of the Nyishi tribe of Arunachal Pradesh, taking Kurung Kumey district as the case study. These rites form the part of ritual cycle and lingering as crucial in the community lives in relation to agriculture. Nyishis, the people belong to one of the major tribal groups of Arunachal Pradesh i.e. Nyishi are dependent on jhumming, wet-rice cultivation, and a cash economy for their subsistence needs. Indeed, for several households, the cash sector is crucial in enabling them to meet their subs

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12

Ramya, Tame. "Agricultural Rituals as the Ceremonial Cycle of the Nyishi Tribe." Dera Natung Government College Research Journal 1, no. 1 (2016): 1–16. https://doi.org/10.56405/dngcrj.2016.01.01.01.

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<em>The present paper intends to narrate some agricultural rites and rituals, specifically of jhum cultivation of the Nyishi tribe of Arunachal Pradesh, taking Kurung Kumey district as the case study. These rites form the part of ritual cycle and lingering as crucial in the community lives in relation to agriculture. Nyishis, the people belong to one of the major tribal groups of Arunachal Pradesh i.e. Nyishi are dependent on jhumming, wet-rice cultivation, and a cash economy for their subsistence needs. Indeed, for several households, the cash sector is crucial in enabling them to meet their

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13

Acabado, Stephen, and Marlon Martin. "The Sacred and the Secular: Practical Applications of Water Rituals in the Ifugao Agricultural System." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (2016): 307–27. http://dx.doi.org/10.1017/trn.2016.7.

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AbstractWater symbolisms permeate Ifugao religion, rituals, and oral tradition. Water plays a part in death, rebirth, and cleansing in Ifugao cosmology. As such, Ifugaos consider water as sacred. However, water is also central in Ifugao economy and politics. As a culture that highly values intensive wet-rice production in a mountain environment, managing access to water is necessary to maintain stability. Ifugao practices follow what Richard O'Connor described as the “agro-cultural complex” in which agricultural practices, social systems, and political, historical, and, cultural changes are un

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14

Sarumaha, Petra Selsia Krisnawati, and A. A. Ngr Anom Kumbara. "Revitalisasi Ritual Sampang Sandro Sebagai Daya Tarik Wisata." Humanis 24, no. 1 (2020): 53. http://dx.doi.org/10.24843/jh.2020.v24.i01.p07.

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This study discusses about Gili Indah village which has a sampang sandro ritual. lately this ritual is almost extinct because the activity as a salt farmer did not ensure in society's economy, so they switch to other professions. Those switching profession indirectly causes the loss of unique ritual of that. Local government are trying to revitalize sampang sandro ritual to used as an alternative tourist attraction. Based on the background study above, this study focus on (1) How are the revitalization of sampang sandro ritual in Gili Indah village? (2) How the implication of revitalization of

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15

Galewicz, Cezary. "The Veda and the Patronage Economy of the Hindu Temple." Cracow Indological Studies 25, no. 2 (2023): 1–36. http://dx.doi.org/10.12797/cis.25.2023.02.01.

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The ambiguous relationship between the Veda and Hinduism has attracted considerable scholarship. So have recent cases of revival and redesigning of Vedic ritualism. Much less has been written on the concepts, forms and actual practices of the coexistence of temple ritual and the Veda within the territory of the Hindu temple. This relationship, by no means homogenous and not easy to articulate, must often have been problematic while engaging issues of identity, eligibility, agency, economy and power. It remains relevant to contemporary national Hinduism and political scene. From the early years

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16

Lincoln, Bruce. "Mortuary Ritual and Prestige Economy: The Malagan for Bukbuk." Cultural Critique, no. 12 (1989): 197. http://dx.doi.org/10.2307/1354328.

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17

Szabo, Amanda. "Organizing the (Sociomaterial) Economy: Ritual, agency, and economic models." Critical Discourse Studies 13, no. 1 (2015): 118–36. http://dx.doi.org/10.1080/17405904.2015.1074597.

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18

Kulavkova, Katica. "The ritual of sacrifice and the economy of violence." Dialogica. Revistă de studii culturale și literatură, no. 1 (May 2023): 13–19. http://dx.doi.org/10.59295/dia.2023.1.02.

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Mythical and historical memory are two sides of the same reality. Folk legends remind us that there are great tragedies behind great epic heroes and mythic deeds/images. Hidden behind the monumental cultural, literary and artistic legacy lies shocking ritual violence with its deep logos. Sacred and profane violence have many variants and should thus be interpreted with great attention (semantic, semiotic, historical, cultural). The question of the economy of violence is of prime interest because of the wide array of personifications of violence: necessary, moderate, excessive, limitless, absol

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19

Hao, Dongting. "Analysis of the Influencing Society Factors of the Burial Ritual Evolution and Formation in Ancient Egypt." Communications in Humanities Research 66, no. 1 (2025): 144–48. https://doi.org/10.54254/2753-7064/2025.23062.

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The burial rituals in Egypt include the construction of tombs, the display of burial objects, the treatment of bodies and funeral ceremonies. As the symbol of Egyptians wishes for the afterlife, their formation was deeply affected by the religious culture of Egypt. However, the Egypt society also played an important role in the changes of burial rituals. This paper has chosen some typical examples from different periods in Egypt to discuss the social influence of funeral ceremonies from three aspects, namely scientific and technological development, economic situation and social ideology. The

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20

Detwiler, Fritz. "Wiwanyag Wachipi." Body and Religion 1, no. 1 (2017): 48–69. http://dx.doi.org/10.1558/bar.33076.

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Graham Harvey’s reconceptualisation of religion emphasises the relational world of indigenous peoples. His suggestion that religion revolves around negotiating with ‘our neighbours’ is particularly relevant to Native American ritual processes insofar as he extends ‘neighbours’ to other-species persons. Further, by emphasising ‘lived religion’, Harvey turns our attention to the significance of embodied religion as it expresses itself in ceremonial performances. Harvey’s approach is enriched by Ronald L. Grimes’ notion of the way in which indigenous rituals take us into the deep world of other-s

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21

Senchenko, V. A., T. T. Kaverzneva, A. G. Fetisov, and F. F. Arslanbekova. "IMPROVING WORKING CONDITIONS FOR WORKERS INSTALLING MONUMENTS IN RITUAL ECONOMY." Economics Profession Business, no. 1 (March 7, 2024): 72–76. http://dx.doi.org/10.14258/epb202410.

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The ritual industry in everyday life is emotionally associated with mourning. Оccupational safety issues in this industry are not discussed as widely in society as in other industries. The ritual industry does not have its own sectoral labor protection rules, therefore, labor protection issues are regulated only by intersectoral labor protection rules. Memorial structures in terms of weight, as a rule, exceed the maximum permissible norms for single lifting and moving weights for men. Therefore, when lifting and moving memorial structures, means of small mechanization are required.

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22

Barsukova, Svetlana Yu. "Ritual Economy, or How Much Is Spent on A Wedding in Central Asia." Journal of Institutional Studies 14, no. 3 (2022): 046–58. http://dx.doi.org/10.17835/2076-6297.2022.14.3.046-058.

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The article describes the rituals that form a complex of wedding traditions in the countries of Central Asia. We are talking about rites (pre-wedding, wedding and post-wedding) and related expenses. Observance of traditions imposes heavy financial obligations on the families of the bride and groom, driving them into credit burden and depriving them of economic well-being for many years. Why do families participate in this wasteful excess? What drives them? The article focuses on decoding the institute of Central Asian wedding. The article is based on interviews with students from Central Asian

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23

Biao, Xiang. "A Ritual Economy of ‘Talent’: China and Overseas Chinese Professionals." Journal of Ethnic and Migration Studies 37, no. 5 (2011): 821–38. http://dx.doi.org/10.1080/1369183x.2011.559721.

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24

Sudiarta, I. Nyoman, I. Putu Artayasa, and I. Ketut Suda. "Values of Traditional Education Through the Procession of Mājar-ajar in the Hindu Community at Pura Agung Besakih." QALAMUNA: Jurnal Pendidikan, Sosial, dan Agama 16, no. 2 (2024): 1515–26. https://doi.org/10.37680/qalamuna.v16i2.6337.

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This study aims to analyze the values of traditional education contained in the Mājar-ajar procession and examine its implications for the Hindu community's social, cultural, and economic aspects in Bali. The research method used is qualitative with observation techniques, in-depth interviews, and literature studies. The results of the study indicate that the Mājar-ajar procession contains traditional educational values, such as the teachings of tatwa (Hindu philosophy), susila (morality), and ceremonies (religious rituals), which are passed down from generation to generation. From a social

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25

Mrs., Pradnya Swaroop Bhambure, Ritesh Suresh Tondase Mr., Yogesh Bhowte Dr., and Pritam Kothari Dr. "Entrepreneurship and Its Development in a Sphere of Religious Tourism." International Journal of Advance and Applied Research 4, no. 8 (2023): 56–62. https://doi.org/10.5281/zenodo.7798339.

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In a non-Western context, this paper demonstrates how indigenous religious entrepreneurs drive religious tourism. It explains religious tourism as a natural progression of traditional pilgrimage economy, where entrepreneurship arises from socio- cultural and ritual exchanges and knowledge of religious protocols and procedures between indigenous religious functionaries and visitors, building on the case study of Vrindavan, an emerging religious tourism destination in India. Religious entrepreneurs innovate, create new products, and expand the cultural economy of rituals and performances to meet

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26

Lohof, Eric. "Tradition and change." Archaeological Dialogues 1, no. 2 (1994): 98–118. http://dx.doi.org/10.1017/s1380203800000167.

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This article is based on the results of a project on social change in the Early and Middle Bronze Age in the north-eastern Netherlands, which ended in 1991. Although the project originally focused on the possible development of social stratification, here, the emphasis will be on the relationship between burial ritual and social change in general. Before embarking on the main argument, it should be understood that the link between burial ritual and social change by no means implies the view that burial ritual reflects all social changes which take place within a society, nor that the changes o

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27

Khurana, Shivam. "Pathways of Devotion and Domination: Consumption, Caste and the Production of Space at Govardhan." Synergy: International Journal of Multidisciplinary Studies 2, no. 2 (2025): 15–24. https://doi.org/10.63960/sijmds-2025-2252.

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This paper examines the socio-spatial transformations of Govardhan Mountain, a pilgrimage site in Uttar Pradesh, India. Drawing on ethnographic fieldwork, combining participant observation, informal interviews, and spatial mapping, it argues that the once-egalitarian ritual of parikrama (circumambulation) has been reconfigured through the rising service economy, caste-based religious brokerage, and consumerist pressures. Employing Lefebvre’s production of space, Bourdieu’s concepts of symbolic capital and habitus, and insights from critical caste studies, the study shows how upper-caste networ

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28

Filini, Agapi. "Teotihuacan: Ritual Economy, Exchange, and Urbanization Processes in Classic Period Mesoamerica." Economic Anthropology 2, no. 1 (2015): 97–119. http://dx.doi.org/10.1002/sea2.12020.

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Riyadi, Riyadi, Eko Satriya Hermawan, Musa Pelu, and Guntur Arie Wibowo. "REAKTULISASI DAN PENGEMBANGAN MODEL PELESTARIAN BARONGSAI SEBAGAI MODAL SOSIAL HARMONI MULTIETNIS DI SURAKARTA." SEUNEUBOK LADA: Jurnal ilmu-ilmu Sejarah, Sosial, Budaya dan Kependidikan 9, no. 2 (2022): 243–54. http://dx.doi.org/10.33059/jsnbl.v10i2.6361.

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The problem that arises in this research is how to make a pattern in the form of a prototype / model of lion dance so that it is always present not only in annual rituals such as Chinese New Year, but can live throughout the year by optimizing the lion dance for the benefit of rituals, rituals, tourism, entertainment, and sports. sports, considering that most of the players are Javanese so that Javanese and Chinese can blend naturally within the framework of multicultural life, which is achieved by the development of one of the Chinese cultures, especially the performing arts of Barongsai whic

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Nash, Donna J. "Refuse or Ritual Deposit? The Complexity of Wari Household Archaeology." Humans 5, no. 1 (2025): 3. https://doi.org/10.3390/humans5010003.

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The excavation of residential areas is a growing focus of research in Andean archaeology. Studies reveal that interpreting household remains from some prehispanic societies can be complex because of the nature of abandonment ritual, which may involve burnt offerings, the placement of valuables on floors, or the purposeful destruction of ceramic vessels that are distributed in patterned ways. The goods that constitute these offering practices can be confused with post-occupation refuse, especially when excavation units are relatively small. In this paper, I discuss the importance of assessing s

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ASHIROV, Adham. "“What Do They Say in Mosques? Islamic Discourse on Limiting Ritual Expenses”." International Journal of Religion 5, no. 11 (2024): 4104–12. http://dx.doi.org/10.61707/tghnhy28.

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This article examines the changes in religious policy, Islamic beliefs, religious life, national values, and family rituals in Uzbekistan during the years of independence. Particularly, it analyzes a series of fatwas, guidelines, and theses on Friday prayer topics published by the Office of Muslims of Uzbekistan in recent years. The author substantiates the amalgamation of religious and national perspectives in Uzbek family rituals, encompassing childbirth, marriage, and mourning ceremonies, drawing on ethnographic materials. Furthermore, it delves into the views of Islamic scholars and imams

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Tobing, Suzen Hartaty Rotoea. "The Potential of Mangongkal Holi as a Cultural Tourism Destination." Jurnal Antropologi: Isu-Isu Sosial Budaya 27, no. 1 (2025): 109–17. https://doi.org/10.25077/jantro.v27.n1.p109-117.2025.

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Mangongkal holi is a secondary burial ritual of the Toba Batak tribe that can only be performed in the hometown of each clan located around Lake Toba. As the highest ritual in Toba Batak customs, Mangongkal Holi is a representation of the cultural identity of the Toba Batak tribe. Based on this, Mangongkal Holi can be an integral part in relation to the government's efforts to revitalise Lake Toba as a tourist destination. This article aims to analyse the potential of the Mangongkal Holi ritual as a cultural destination. The results of the analysis prove that the presence of dance, percussion,

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Nguyen, Thuc-Doan T., and Russell Belk. "Vietnamese Weddings." Journal of Macromarketing 32, no. 1 (2011): 109–20. http://dx.doi.org/10.1177/0276146711427302.

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This article examines the historical role of marriage and wedding rituals in Vietnam, and how they have changed during Vietnam’s transition to the market. The authors focus on how changes reflect the society’s increasing dependence on the market, how this dependence impacts consumer well-being, and the resulting implications for public policy. Changes in the meanings, function, and structure of wedding ritual consumption are examined. These changes echo shifts in the national economy, social values, social relations, and gender roles in Vietnamese society during the transition. The major findi

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Murdowo, Drajat Agus, Yohanes Adhi Satiyoko, Kustri Sumiyardana, Basori Basori, Nontje Deisye Wewengkang, and Sri Yono. "Development of Creative Industries as A Multiplier Effect of Shadow Puppet Performances Resists the Plague in Pandanan Village, Soropaten, Klaten District." ETNOSIA : Jurnal Etnografi Indonesia 9, no. 2 (2024): 214–30. https://doi.org/10.31947/etnosia.v9i2.37150.

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Shadow puppets performances have been carried out for generations in Pandanan Village, Klaten Regency as a ritual to repel disease outbreaks. The performance ritual was suggested by Kyai Karsoredjo to Pandanan residents as a request to God for the disease outbreak to be eliminated. Regular performances are held every month of Sura, but over time based on the character bugs, shadow puppet performances are also held every Friday Pound night. Local people are involved as spectators, ritual performers, and traders in shadow puppet performances. Along with the development of the economy, UNESCO whi

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Kahm, Howard, and Dennis Lee. "Begging for Rain: Economic and Social Effects of Climate in the Early Koryŏ Period." Journal of Korean Studies 26, no. 1 (2021): 3–23. http://dx.doi.org/10.1215/07311613-8747681.

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Abstract As in other premodern societies, the economy and society of Koryŏ Korea (918–1392) were greatly affected by climatological phenomena, particularly rain and drought. However, climate played a critical role in the early formation of Koryŏ, especially in reinforcing a sociocultural belief system that supported monarchical authority. The kings utilized a “menu” of rituals designed to appease Heaven and create favorable climate conditions, which legitimated the temporal and spiritual power of the king. The different rituals can be categorized as personal rituals, private rituals, and publi

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Dzulkarnain, Iskandar, Endriatmo Soetarto, Rilus A Kinseng, and Sofyan Sjaf. "Nyadar: Religious and Cultural Resistance of Madurese Salt Farming Community." Sodality: Jurnal Sosiologi Pedesaan 8, no. 2 (2020): 53–68. http://dx.doi.org/10.22500/8202031832.

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This article discusses the issues of religious and cultural resistance of Madurese salt farming communities as portrayed in the religious tradition of nyadar ritual. Nyadar is an annual religious tradition carried out by Madurese salt farming communities in Sumenep district, precisely in Pinggir Papas Village, Kalianget District and Gersik Putih Village, Gapura District, to conduct cultural resistance against the hegemony and dominance of the Salt Farming Corporation and Madurese salt farming community elites. The purpose of this study is to reveal changes in the cultural situation of the Madu

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Alfisyah, Alfisyah, Kokom Komalasari, Bambang Subiyakto, and Wawan Darmawan. "Preserving Heritage: The Tradition of Manakib Recitation among Banjar Women." KARSA Journal of Social and Islamic Culture 33, no. 1 (2025): 297–318. https://doi.org/10.19105/karsa.v33i1.20316.

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This paper examines local culture and traditions as representations or means of accommodation for the socio-economic and cultural expectations of the Banjar community, particularly among women. Specifically, this paper explores how the Banjar community, especially Banjar women, build, grow, and transform knowledge through the reading of Siti Khadijah’s manaqib. The recitation of Siti Khadijah’s manaqib is a tradition among Banjar women, and it is performed on various occasions during specific religious rituals. In particular, the recitation of Siti Khadijah’s manaqib is also routinely carried

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Bombe, Bosha. "Slavery Beyond History: Contemporary Concepts of Slavery and Slave Redemption in Ganta (Gamo) of Southern Ethiopia." Slavery Today Journal 1, no. 1 (2014): 77–99. http://dx.doi.org/10.22150/stj/isxw8852.

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Slavery was officially abolished in Ethiopia by Emperor Haile Sellassie in 1942. Despite the abolitionary law slaves and their descendants have continually been marginalized in the country (especially in the peripheral parts of southwestern Ethiopia) from the time the law passed until today. In the Gamo community of southern Ethiopia, descendants of former slaves carry the identity of their ancestors and as the result they are often harshly excluded. Today, not only are they considered impure, but their perceived impurity is believed to be contagious; communicable to non-slave descendants duri

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MOSSE, DAVID. "The Modernity of Caste and the Market Economy." Modern Asian Studies 54, no. 4 (2019): 1225–71. http://dx.doi.org/10.1017/s0026749x19000039.

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AbstractWhat place does the caste system have in modern India with its globally integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India's traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public-policy ‘enclosure’ of caste in the non-modern realm of religion

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40

Verdín, Azucena, and Jennifer Camacho. "Changing Family Identity Through the Quinceañera Ritual." Hispanic Journal of Behavioral Sciences 41, no. 2 (2019): 185–96. http://dx.doi.org/10.1177/0739986319837266.

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Prior research has examined the quinceañera’s role in Hispanic female adolescents’ identity development processes, but few have examined the quinceañera as a site of group-level continuity and change whose relevance persists in a post–Great Recession economy. This gap in the family science literature reflects a larger epistemic shortcoming stemming from the field’s use of White mainstream family processes as the reference from which to operationalize normative family values, attitudes, and behaviors. Using historical and demographic data in tandem with contemporary literature on the consumptiv

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Van Daele, Wim. "The Political Economy of Desire in Ritual and Activism in SriLanka (abstract)." Revue internationale de politique de développement, no. 4 (March 1, 2013): 159–73. http://dx.doi.org/10.4000/poldev.1454.

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Palmer, David A. ":Re-Enchanting Modernity: Ritual Economy and Society in Wenzhou, China." China Journal 89 (January 1, 2023): 204–6. http://dx.doi.org/10.1086/722854.

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TAYLOR, CHRISTOPHER B. "Receipts and Other Forms of Islamic Charity: Accounting for piety in modern North India." Modern Asian Studies 52, no. 1 (2018): 266–96. http://dx.doi.org/10.1017/s0026749x17000221.

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AbstractIslamic almsgiving is on the rise among Muslims in India, as charitable donations by individuals come to supplant landed endowments as the lifeblood of many Islamic associations. Techniques of mass fundraising in India by Islamic revivalist movements such as Deoband facilitated their expansion across the subcontinent. Such fundraising depended on documentary practices such as verification letters, lists of donors, and receipts for donations. This article illustrates how charity receipts and other documents that change hands in ritual Islamic almsgiving are also a key part of new Indian

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劉瓊, 劉瓊. "抗戰時期上海租界經懺佛事的畸形繁榮（1937-1945）". 法鼓佛學學報, № 36 (червень 2025): 165–210. https://doi.org/10.53106/199680002025060036003.

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<p>日本侵華戰爭給中國佛教帶來慘重的破壞。許多僧尼或喪命，或為了溫飽苦苦掙紮。上海租界的經懺佛事卻有過一段畸形繁榮。激增的人口、繁榮的經濟以及人們的精神需求促成了淪陷時期上海儀式經濟的興旺。抗日戰爭全面爆發後，大量人口湧入上海租界。戰爭帶來的生離死別加深了人們對生命無常的體會，越發去宗教中尋求安慰。戰時上海的宗教氛圍不僅沒有淡化，反而更加熱烈。佛教與江南文化的高度融合，使經懺佛事成為許多民眾薦亡祈福的首選。租界相對安穩的環境，讓這裡的各項佛事活動能夠照常進行。受戰爭影響，經濟上難以維繫的寺廟紛紛到上海租房，開辦下院，借助下院的佛事收入彌補遠方祖庭的困窘。寺廟和僧尼數量的增加也加劇了經懺市場的競爭，大小寺廟為了贏得更多的佛事訂購各想奇招。佛事背後巨大的經濟利益吸引了諸多投機逐利者的目光，迷信捐再次提上日程。</p><p>The Japanese invasion of China inflicted devastating damage on Chinese Buddhism. Many monks and nuns either lost their lives or struggled desperately for basic food and clothing. However, the Buddhist ritual economy i

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Supatmiwati, Diah, Wiya Suktiningsih, Sutarman Sutarman, Zainudin Abdussamad, and Abdul Muhid. "An Ecolinguistic Study on Ecospiritual Tourism of Rebo Buntung Commoddification." Lingua Cultura 15, no. 2 (2021): 183–89. http://dx.doi.org/10.21512/lc.v15i2.7497.

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The research examined the relationship between cultural ritual, linguistic, and ecology in the context of ecotourism. It aimed to encourage, stimulate, and integrate the use of religious tradition’s terms in understanding and reinterpreting the environment and human relations and its roles. Cultural forms and elements basically had the potential to be used as a tourism commodity, meaning that they could be commodified. The research also related to ecolinguistics, a study that discussed language associated with the environment in which the language grew and developed and how it was used by the

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Pireddu, Nicoletta. "Handing out beauty: Gabriele D’Annunzio’s ritual squanderers." Forum Italicum: A Journal of Italian Studies 51, no. 2 (2017): 413–31. http://dx.doi.org/10.1177/0014585817698400.

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D’Annunzio’s approach to beauty has largely unnoticed connections with the anti-modern anthropological discourse on symbolic economy that at the turn of the 20th century begins to reject instrumentality in life and representation. From the cultural primitivism of his time, D’Annunzio develops a consistent reflection on the aesthetic and ethical significance of ritual exchange that informs his search for a higher morality through art. Focusing on the nexus of art, giving, and temporality, this article addresses the intuitions and the contradictions of unconditional expenditure in D’Annunzio’s w

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Kalberg, Stephen, Robin Cohen, Boyi Li, Yan Wu, Jack Barbalet, and Martin Albrow. "Book reviews." Journal of China in Global and Comparative Perspectives 8, no. 2022 (2022): 125–41. http://dx.doi.org/10.24103/jcgcp.en.2022.10.

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China and the Shared Human Future: Exploring Common Values and Goals / Reviews by Stephen Kalberg / Robin Cohen / Boyi Li / Yan Wu Ritual and Economy in Metropolitan China: A Global Social Science Approach / Review by Jack Barbalet Principles and Laws in World Politics / Review by Martin Albrow

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Weitzer, Ronald. "Interaction Rituals and Sexual Commerce in Thailand’s Erotic Bars." Journal of Contemporary Ethnography 50, no. 5 (2021): 622–48. http://dx.doi.org/10.1177/08912416211017253.

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This article explores bar prostitution as a distinct sexual arena. Drawing on fieldwork in six red-light districts in Thailand, the article identifies key structural and interactional features of the bars located in these areas. The analysis draws on an “interaction rituals” framework to elucidate scripted encounters between workers and customers, successive ritual chains, and the way departures or “broken chains” help to confirm the existence and vitality of normative chains. I argue, further, that the bars are organized around a distinctive moral economy—a courting-and-dating model—that allo

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Wu, Jun, Lee-Hsiu Ju, Po-Hsien Lin, and Yanru Lyu. "The Relationship between Form and Ritual in Cultural Sustainability." Sustainability 14, no. 15 (2022): 9157. http://dx.doi.org/10.3390/su14159157.

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Intangible cultural heritage tourism has become a hot topic in academia and industry. As a vital tourism resource, intangible cultural heritage can activate the in-depth experience of tourists for local culture to enhance the attraction and competitive advantage of national or regional tourism. From the perspective of culture, design is used to realize a kind of life taste and form a lifestyle through cultural creativity and industry, with applications in different fields to create a human lifestyle through innovative design. This study proposed a framework exploring form and ritual and discus

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Budja, Mihael. "The transition to farming and the ceramic trajectories in Western Eurasia. From ceramic figurines to vessels." Documenta Praehistorica 33 (December 31, 2006): 183–201. http://dx.doi.org/10.4312/dp.33.17.

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In Eurasia the invention of ceramic technology and production of fired-clay vessels has not necessarily been related to the dynamics of the transition to farming. The invention of ceramic technology in Europe was associated with female and animal figurine making in Gravettian technocomplex. The fired-clay vessels occurred first in hunter-gatherer contexts in Eastern Eurasia a millennia before the agriculture. The adoption of pottery making in Levant seems to correlate with the collapse of the ‘ritual economy’, social decentralisation and community fragmentation in the Levantine Pre-Pottery Neo

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