Добірка наукової літератури з теми "Ritual actions"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Ritual actions".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Статті в журналах з теми "Ritual actions":
1
Barrett, Justin, and E. Thomas Lawson. "Ritual Intuitions: Cognitive Contributions to Judgments of Ritual Efficacy." Journal of Cognition and Culture 1, no. 2 (2001): 183–201. http://dx.doi.org/10.1163/156853701316931407.
Анотація:
AbstractLawson and McCauley (1990) have argued that non-cultural regularities in how actions are conceptualized inform and constrain participants' understandings of religious rituals. This theory of ritual competence generates three predictions: 1) People with little or no knowledge of any given ritual system will have intuitions about the potential effectiveness of a ritual given minimal information about the structure of the ritual. 2) The representation of superhuman agency in the action structure will be considered the most important factor contributing to effectiveness. 3) Having an appropriate intentional agent initiate the action will be considered relatively more important than any specific action to be performed. These three predictions were tested in two experiments with 128 North American Protestant college students who rated the probability of various fictitious rituals to be effective in bringing about a specified consequence. Results support Lawson and McCauley's predictions and suggest that expectations regarding ordinary social actions apply to religious rituals.
2
Richert, Rebekah A. "The Ability to Distinguish Ritual Actions in Children[1]." Method & Theory in the Study of Religion 18, no. 2 (2006): 144–65. http://dx.doi.org/10.1163/157006806777832850.
Анотація:
AbstractResearch on children's religious understanding has recently focused on outlining how and when children develop a variety of religious concepts, however there is a noticeable lack of research into children's understanding of religious rituals. We present three studies exploring children's developing understanding of religious rituals. In Experiment 1, children ages 5 to 11 were told stories about novel actions that were done for functional reasons or ritual reasons. Older children were more flexible than younger children about the functional actions, and all children remained generally inflexible about the ritual actions, claiming that it would be somewhat bad to change how rituals are done. In Experiment 2, children ages 6 to 11 were asked about the flexibility of a familiar ritual (i.e., baptism) and a familiar functional action (i.e., bath). In this case, children of all ages were far more flexible about the functional actions than the ritual actions. In Experiment 3, children ages 4 to 12 were asked about the efficacy of a baptism if the pastor performing the baptism performed the wrong actions. The older children were more likely than younger children to claim that the baptism could still work even if the pastor made mistakes.
3
Sørensen, Jesper. "Acts That Work: A Cognitive Approach to Ritual Agency." Method & Theory in the Study of Religion 19, no. 3-4 (2007): 281–300. http://dx.doi.org/10.1163/157006807x240118.
Анотація:
AbstractQuestions of agency are central for understanding ritual behavior in general and representations of ritual efficacy in particular. Religious traditions often stipulate who are entitled to perform particular rituals. Further, representations of unobservable superhuman agents are often explicitly described as the 'real' ritual agents. Recent investigations into the processes underlying action representations and social cognition can help explain how these representations arise. It is argued that paying close attention to details in the cognitive processing of ordinary actions can shed light on how ritual actions activate part of these systems while simultaneously leaving other aspects unaccounted for. This has particular effects that make culturally transmitted representations of superhuman agents highly relevant.
4
GÜRdenfors, Peter. "Pantomime as a Foundation for Ritual and Language." Studia Liturgica 48, no. 1-2 (September 2018): 41–55. http://dx.doi.org/10.1177/00393207180481-204.
Анотація:
This article aims at tracing the evolutionary roots of rituals. My main thesis is that rituals have emerged as conventionalizations of pantomimes. The original function of pantomime is for teaching. In that function, pantomime derives from demonstration. My focus in this article is on rituals that produce group identification. Like pantomime, rituals signify meaning beyond the actual actions. Like demonstration and pantomime, ritual is a tool for learning. What is learnt is system of beliefs that become shared within a society. Such shared beliefs strengthen the cohesion within a society. Although both ritual and language are tools for sharing worlds, they have partly different functions. One function of ritual is to promote long-term cooperation, while language primarily coordinates action.
5
Sørensen, Jesper. "The question of ritual: a cognitive approach." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 207–20. http://dx.doi.org/10.30674/scripta.67293.
Анотація:
Why does ritual continue to be an issue in religious studies and in anthropology? In this paper the author proposes a cognitive approach to rituals, focusing those aspects of rituals that are distinct from other types of actions, together with what cognitive responses these differences provoke. It will be argued that rituals violate basic causal assumptions and by doing so, trigger off cognitive processes in order to ascribe purpose and meaning to the action. In conclusion, this will be related to findings in ethology and evolutionary theory, arguing that ritual as a behavioural category plays an important role in the formation of symbolic thinking.
6
Ray, Benjamin C. "The Koyukon Bear Party and the "Bare Facts" of Ritual." Numen 38, no. 2 (1991): 151–76. http://dx.doi.org/10.1163/156852791x00105.
Анотація:
AbstractJonathan Smith's recent interpretation of the classic "bear festival" among northern hunters is examined, together with his more general theory of ritual. Smith's interpretation of the bear festival is shown to be unfounded. The paper also investigates the well-documented bear rituals of the Koyukon of Alaska in light of Smith's general theory of ritual. Viewed in the context of other theories of ritual as symbolic action (those of Geertz, Douglas, Valeri, Turner, Eliade), Smith's theory is found to be unsuited to the task of understanding the meaning and significance of Koyukon bear rituals. The paper argues that the interpretation of ritual requires the investigator to attend to the ritualist's notion of reality and to grasp how his beliefs and actions are fitted to it. The investigator should be concerned with questions of meaning not empirical validity, as the problem of understanding ritual is a semantic and semiotic one, analogous to understanding the cognitive and performative uses of a language. The magical or instrumental aspect of the Koyukon bear rituals is also dealt with as an instance of performative language.
7
Prakash, L. T. Om, and John Joseph Kennedy. "Death Rituals and Change Among Hindu Nadars in a South Indian Village." South Asia Research 41, no. 2 (April 23, 2021): 171–86. http://dx.doi.org/10.1177/02627280211000167.
Анотація:
This article examines changes in the death rituals performed among Hindu Nadars in a South Indian village. It emphasises the importance of understanding ritual changes within their specific micro-level local contextual framework, including changing social structures at household and village level. This empirical evidence showcases how changing rituals connected to death reflect various adaptations through imitation, substitution and alteration of specific ritual elements and performants. It also identifies emerging class distinctions among Nadars and their connection with changes in rituals associated with death. This analysis of the changes depicts how Nadars use ritual actions in pragmatic ways, symbolically expressing and realising their aspirations for status enhancement through such ritual performances.
8
Cavallin, Clemens. "Sacrifice as action and actions as sacrifices: the role of breath in the internalisation of sacrificial action in the Vedic Brahmanas." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 19–35. http://dx.doi.org/10.30674/scripta.67280.
Анотація:
Over the last hundred years different attempts have been made to explain why sacrifices have had such a prominent place within many religious traditions. Such theories of sacrifice are sometimes part of a more general theory of (religious) rituals, or a theory of religion in general. In most cases, actual sacrifices are thus explained through recourse to their position within a more general category. The opposite is, however, sometimes the case, i.e. a theory of one sacrificial tradition is extended to cover all sacrifices, or even ritual in general. The aim of the following discussion is to delineate some central issues that are important for the analysis of the references to breath in the Vedic correspondences. First of all, a working definition of ritual correspondence will be given and then a short discussion of the nature of the correspondences will follow. Thereafter, a general presentation of the different notions of breath and three different sorts of ritual internalisation will be made. The last section of the paper will concentrate on the relation between the breaths and the self (ātman), as this is expressed in a few tex-tual passages. These discussions will provide a basis for a more comprehensive study of the role of the breaths in the internalisation of sacrifice in Vedic ritual theology.
9
Cline, Erin M. "The Highways and Byways of Ritual: Pascal and Xunzi on Faith, Virtue, and Religious Practice." European Journal for Philosophy of Religion 8, no. 1 (March 21, 2016): 3–25. http://dx.doi.org/10.24204/ejpr.v8i1.68.
Анотація:
Blaise Pascal contends that ritual is not simply an expression of religious faith; it is also the means by which religious faith is cultivated. While Pascal fails to offer a plausible account of how ritual can lead to faith, the classical Confucian philosopher Xunzi’s account of ritual – especially his account of how rituals shape a person’s character and how one comes to “acquire a taste” for the things that rituals achieve – is a helpful resource for extending and refining Pascal’s account of how ritual works to transform not just our actions but our feelings, desires, and beliefs, as well.
10
Kapitány, Rohan, and Mark Nielsen. "Ritualized Objects: How We Perceive and Respond to Causally Opaque and Goal Demoted Action." Journal of Cognition and Culture 19, no. 1-2 (May 2, 2019): 170–94. http://dx.doi.org/10.1163/15685373-12340053.
Анотація:
AbstractRituals are able to transform ordinary objects into extraordinary objects. And while rituals typically do not cause physical changes, they may imbue objects with a particular specialness – a simple gold band may become a wedding ring, while an ordinary dessert may become a birthday cake. To treat such objects as if they were ordinary then becomes inappropriate. How does this transformation take place in the minds of observers, and how do we recognize it when we see it? Here, we suggest that two under-examined elements of ritual need deeper consideration within the context of ritual cognition. We propose a fully integrated operational definition in which these two critical ritual elements – causal opacity and goal demotion – are included. In a pre-registered experiment one-hundred and one adults, in a 2 × 2 mixed-within participants design observed actions performed upon profane objects. These actions were either ordinary (causally transparent and goal apparent) or ritualized (causally opaque and goal demoted), and were described as a blessing, a curse, or were not described at all. Contrary to established findings and pre-registered predictions, we found that ritualized actions alone are not enough to influence perceptions of, and attributions towards, objects, and that positive goal information (blessings) are more behaviorally persuasive than negative information. However, we found that participants recalled ritualized action in greater detail and with more specificity than ordinary actions. In effect, we demonstrate that causal opacity and goal information interact to allow us to recognize a ritual as a ritual.
Дисертації з теми "Ritual actions":
1
Bodin, Markus. "Rituella depositioner i våtmark under vikingatid : Kan politisk och religiös centralisering kopplas till kontroll av ritualer?" Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446373.
Анотація:
To date, previous discussions of the practise of ”weapon deposition” in prehistoric Scandinavia have focused primarily on the Roman Iron Age. The focus of these investigations have been the large offerings of weapons in bogs, which were presumably taken from enemies defeated in battle. Until recently, these particular kind of ritual practises were thought to have ceased in the middle of the 6th century. It is now widely acknowledged, however, that this sort of ritual practises did not simply dissappear, but instead re-emerged during the Vendel- and Viking age in a changed state. These rites, which are frequently associated with elite groups and so called ”central places” are embodied, for example, in the weapons and other valuable objects deposited in the lake adjacent to the Late Iron Age magnate site at Tissø, Denmark. Similar finds have been recovered in Scania and Gotland, but these practises have not received enough attention compared to other ritual aspects of the Viking Age. This essay therefore aims to investigate the ideologies and motivations underpinning these rites, and provide a reassessment of their possible connection to elites, political and religious centralization, and central places/manorial sites.
2
Guess, Teresa J. "Ritual action & death penalty abolition : a case study /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9946258.
3
Almeida, Leonardo Oliveira de. "Eu sou o ogà confirmado da casa: ogÃs e energias espirituais em rituais de umbanda." Universidade Federal do CearÃ, 2015. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19624.
Анотація:
Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgicoEsta dissertaÃÃo visa descrever e interpretar as prÃticas mÃgico-religiosas dos ogÃs, as pessoas responsÃveis por tocar tambores e fazer circular energias espirituais, em terreiros de umbanda omolocà de naÃÃo. A pesquisa foi realizada no Abassà de Omolu e Ilà de IansÃ, terreiro situado na cidade de Fortaleza, no bairro Joaquim TÃvora. Proponho uma abordagem antropolÃgica orientada em leituras sobre a magia. Por esse motivo, e ao contrÃrio dos diversos trabalhos que abordam as prÃticas dos ogÃs e a musicalidade em terreiros de religiÃes afro-brasileiras, opto pela denominaÃÃo prÃticas mÃgico-religiosas como alternativa à expressÃo prÃticas musicais. Tais prÃticas serÃo aqui compreendidas tendo como foco as giras, rituais pÃblicos de incorporaÃÃo de entidades espirituais.
Esta dissertaÃÃo visa descrever e interpretar as prÃticas mÃgico-religiosas dos ogÃs, as pessoas responsÃveis por tocar tambores e fazer circular energias espirituais, em terreiros de umbanda omolocà de naÃÃo. A pesquisa foi realizada no Abassà de Omolu e Ilà de IansÃ, terreiro situado na cidade de Fortaleza, no bairro Joaquim TÃvora. Proponho uma abordagem antropolÃgica orientada em leituras sobre a magia. Por esse motivo, e ao contrÃrio dos diversos trabalhos que abordam as prÃticas dos ogÃs e a musicalidade em terreiros de religiÃes afro-brasileiras, opto pela denominaÃÃo prÃticas mÃgico-religiosas como alternativa à expressÃo prÃticas musicais. Tais prÃticas serÃo aqui compreendidas tendo como foco as giras, rituais pÃblicos de incorporaÃÃo de entidades espirituais.
This paper aims to describe and interpret the magical-religious practices of ogÃs, the people responsible for drumming and circulate spiritual energies, in houses of Umbanda Omolocà de NaÃÃo. The research was conducted at the Abassà de Omolu and Ilà de IansÃ, located in Fortaleza, in the neighbourhood of Joaquim TÃvora. An anthropological approach based in readings about magic is proposed. Therefore, despite the fact that are many researches about ogÃs actions and musicalities in houses of afro-Brazilian religions, this paper intends to denominate magical-religious actions as an alternative to the expression of musical actions. These actions will be focused on giras, public rituals of incorporation of spirituals entities.
This paper aims to describe and interpret the magical-religious practices of ogÃs, the people responsible for drumming and circulate spiritual energies, in houses of Umbanda Omolocà de NaÃÃo. The research was conducted at the Abassà de Omolu and Ilà de IansÃ, located in Fortaleza, in the neighbourhood of Joaquim TÃvora. An anthropological approach based in readings about magic is proposed. Therefore, despite the fact that are many researches about ogÃs actions and musicalities in houses of afro-Brazilian religions, this paper intends to denominate magical-religious actions as an alternative to the expression of musical actions. These actions will be focused on giras, public rituals of incorporation of spirituals entities.
4
PORTUGAL, ANA CATARINA MARQUES DA CUNHA MARTINS. "THE JOSEPH BEUYS TROUGHTNULLS AND THE RITUALS ASPECTS IN ACTION." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9546@1.
Анотація:
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROA obra do artista Joseph Beuys parece marcada pela idéia de rito, mito e xamanismo; ao menos é o que demonstra a maior parte da bibliografia sobre o artista. Para compreendermos a obra de Beuys, partimos da análise de Cliford Geertz e Victor Turner. O primeiro nos proporciona a aproximação da performance artística com a idéia de rito como um momento de pausa que possibilita uma certa reelaboração do indivíduo, funcionando como um espelho social. Com o segundo, através de sua fase liminar, podemos entender como se rompem os limites do cotidiano, ampliando-os, enfatizando transformações subjetivas em si e no outro. Partindo dessas idéias procuramos observar o modo como o artista colocava em ação os seus pensamentos, utilizando-se para isso de princípios ou estruturas semelhantes aos que podemos notar nos ritos. No rito normalmente é possível perceber a busca por uma reconstrução social da realidade, objetivo este, apontado nas ações do artista, no sentido de romper com os limites da arte e de alcançar uma reestruturação social.
The works of the artist Joseph Beuys seems marked for the idea of rite, myth and shamanism at least is what it demonstrates most of the bibliography on the artist. To understand the works of Beuys, we will break of analisy of Cliford Geertz and Victor Turner. The first one in provides the approach to them of the artistic performance with the rite idea as a pause moment that makes possible a certain rework of the individual, functioning as a social mirror. With the second, through its phase liminary, we can understand as to breach the limits of daily, extending it, emphasizing subjective transformations in itself and the other. Leaving of these ideas we look for to observe the way as the artist placed in action its thoughts, using himself for this of similar principles or structures to that we can notice in the rites. In the rite normally it is possible to perceive the search for a social reconstruction of the reality, objective this, pointed in the actions of the artist, the direction to breach with the limits of the art and to reach a social reorganization.
5
ALMEIDA, Leonardo Oliveira de. "Eu sou o ogã confirmado da casa: ogãs e energias espirituais em rituais de umbanda." www.teses.ufc.br, 2015. http://www.repositorio.ufc.br/handle/riufc/10933.
Анотація:
ALMEIDA, Leonardo Oliveira de. Eu sou o ogã confirmado da casa: ogãs e energias espirituais em rituais de umbanda. 2015. 184f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2015.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-03-13T14:01:54Z No. of bitstreams: 1 2014_dis_loalmeida.pdf: 2196926 bytes, checksum: e643782b186f947e35184d4dcfc30626 (MD5)
Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-03-13T15:35:18Z (GMT) No. of bitstreams: 1 2014_dis_loalmeida.pdf: 2196926 bytes, checksum: e643782b186f947e35184d4dcfc30626 (MD5)
Made available in DSpace on 2015-03-13T15:35:19Z (GMT). No. of bitstreams: 1 2014_dis_loalmeida.pdf: 2196926 bytes, checksum: e643782b186f947e35184d4dcfc30626 (MD5) Previous issue date: 2014
This paper aims to describe and interpret the magical-religious practices of ogãs, the people responsible for drumming and circulate spiritual energies, in houses of Umbanda Omolocô de Nação. The research was conducted at the Abassá de Omolu and Ilê de Iansã, located in Fortaleza, in the neighbourhood of Joaquim Távora. An anthropological approach based in readings about magic is proposed. Therefore, despite the fact that are many researches about ogãs actions and musicalities in houses of afro-Brazilian religions, this paper intends to denominate magical-religious actions as an alternative to the expression of musical actions. These actions will be focused on giras, public rituals of incorporation of spirituals entities.
Esta dissertação visa descrever e interpretar as práticas mágico-religiosas dos ogãs, as pessoas responsáveis por tocar tambores e fazer circular energias espirituais, em terreiros de umbanda omolocô de nação. A pesquisa foi realizada no Abassá de Omolu e Ilê de Iansã, terreiro situado na cidade de Fortaleza, no bairro Joaquim Távora. Proponho uma abordagem antropológica orientada em leituras sobre a magia. Por esse motivo, e ao contrário dos diversos trabalhos que abordam as práticas dos ogãs e a musicalidade em terreiros de religiões afro-brasileiras, opto pela denominação práticas mágico-religiosas como alternativa à expressão práticas musicais. Tais práticas serão aqui compreendidas tendo como foco as giras, rituais públicos de incorporação de entidades espirituais.
6
Labescat, Gil. "La ritualisation dans la trajectoire du mourir : l'action rituelle funéraire : enquête sur la crémation France-Québec." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAG010/document.
Анотація:
Cette thèse de doctorat propose de comprendre la spécificité rituelle des pratiques funéraires au début du XXIe siècle. Les analyses rituelles classiques (interactionnistes et structuro-fonctionnalistes) nous ont conduit à nous intéresser au processus rituel plutôt qu’au rituel lui-même et à cheminer par l’entremise d’une approche de l’action rituelle, plutôt que par celle des fonctions ou des symboles. Pour restreindre la part de réalité sociale étudiée, nous avons considéré que, parmi les différentes transformations funéraires, le phénomène de la crémation était une porte d’entrée pour comprendre cette spécificité. Cette thèse poursuit un double objectif :1) Le premier objectif est descriptif. Dans la trajectoire du mourir, à partir d’une perspective relationnelle, nous avons exploré le processus funéraire, notamment celui ayant pour perspective la crémation comme mode de transformation du corps, en le décomposant comme une chaîne opératoire du mourir. Nos données sont recueillies par la méthode de la participation observante de pratiques au sein du milieu funéraire. L’exemplarité du phénomène crématiste, en tant que pratique réunissant les attributs de l’évolution récente funéraire à partir des années 1980, a dirigé notre sélection vers un échantillon diversifié dans deux contextes socioculturels (France et Québec) et deux agglomérations (Strasbourg et Montréal) où le taux de crémation est historiquement élevé. 2) Le second objectif consiste à comprendre la spécificité de la ritualisation funéraire à partir de ces données, en s’intéressant à l’action rituelle en train de se faire dans le processus funéraire, c’est-à-dire expliquer la mise en forme et en acte de relations sociales. Par-delà une lecture socioanthropologique de l’organisation des relations contextuelles de ritualisation, une lecture psychosociologique des actions rituelles complète l’interprétation. Notre compréhension de la spécificité du processus rituel funéraire fait apparaître la complexité relationnelle de cette pratique sociale : d’une part, en tant qu’actions interagies par et dans des relations interindividuelles, faisant appel à des ressources réflexives (habilitantes) et permettant la réduction de l’état de dissonance provoqué par la mort; d’autre part, en tant qu’actions enserrées par et dans les règles des systèmes sociaux. La mise à jour de la prépondérance de ces caractéristiques relationnelles dans la ritualisation funéraire actuelle a pour vocation de comprendre à la fois la diversification des pratiques funéraires et leur normalisationThis doctoral thesis aims to understand the specific ritual burial practices in the early twenty-first century. The classic ritual analyses (structural-functionalist and interactionist) led us to focus on the ritual process rather than on the ritual itself, so we adopted a ritual action perspective. To reduce the focus on the social reality studied, we posit that among the various transformations of funerals, the phenomenon of cremation is a gateway to understand this specificity. This thesis has two objectives: 1) The first is descriptive. In the path of dying, from a relational understanding, we explored the funeral process, notably the cremation, as a mode of body transformation as an operational chain of dying. Our data was collected through the method of observing participation in funeral practices. The phenomenon of cremation, as a practice combining the attributes of the recent funeral evolution from the 1980s, led to our selection of a diverse sample in two sociocultural contexts (France and Quebec) and two cities (Strasbourg and Montreal) where the cremation rate is historically high. 2) The second objective is to understand the burial ritual from this data, focusing on the ritual surrounding the funeral process, while explaining the setting, form and act of social relations. In addition to a socio-anthropological reading of the organisation of the contextual relations behind ritual, a psychosocial reading completes the interpretation of the ritual actions. Our comprehension of funerary rituals shows the complexity of this social practice. In one hand as actions, through interpersonal relations, appeal to reflexive resources (enabling) and allow the reduction of dissonant state caused by death. On the other hand, as actions surrounding the rules of the social system. This new data on the preponderance of these relational features within the current funeral rituals, aims to understand both the diversification of funeral practices and their standardisation
7
Hjälm, Michael. "Liberation of the Ecclesia : The Unfinished Project of Liturgical Theology." Doctoral thesis, Uppsala universitet, Kyrkovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-158782.
Анотація:
This dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology. It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data. The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action.
8
Danowski, Christopher. "The medium and the message : Afro-Cuban trance and Western theatrical performance." Thesis, University of Plymouth, 2017. http://hdl.handle.net/10026.1/9512.
Анотація:
The Medium and the Message investigates the incorporation of Afro-Cuban trance techniques in Western theatrical performance. Through art practice and research, I am asking two questions: how do performers, trained in Western theatrical contexts, articulate their experience with Afro-Cuban trance techniques? And how can my research methodologies illuminate the inherent intercultural tensions in ways that are productive for performance practitioners and theorists? To answer these questions, I created four new works of theatrical performance where I developed a method for performers, utilizing Afro-Cuban rituals adapted for non-practitioners. Working toward a phenomenological understanding of what is happening when a performer incorporates a character, I drew on the ritual knowledge of trance possession in Lukumí and Palo Monte in order to examine how ontologies might speak to each other in artistic practice. I also served as advisor for the creation of a fifth work in order to test the method outside of my studio. I constructed a studio practice methodology, called kanga (from the Bantu for tying and untying), using three methods based on aspects of Afro-Cuban ritual, and modified for performance contexts: spell, charm, and trance. This methodology enacts and complicates distinctions between performance and ritual, serving as a contribution to respectful and responsible intercultural performance practices. My research-led practice includes autobiographical writing and auto-ethnography under a phenomenological research methodology that uses three methods for data collection: formal recorded interviews, video footage of the studio work, and regular rehearsal debriefings. The overall methodology, bridging theory and practice, is bricoleur, drawing from ethnography, psychoanalytic theory, and phenomenology. Both research and studio work led to the articulation of a state of consciousness in performance that I call hauntological. This borrows from Derrida (1994: 10) but is redefined to refer to a state of being where reality is co-constituted by the living and the dead, where ancestral spirits are invoked to do the work once reserved for characters. Finally, this led to the construction of a creative artifact called The Ghost Lounge, an art work that evokes a hauntological state of consciousness in the viewer.
9
Valdovinos, Margarita. "Les chants de mitote nayeri : une pratique discursive au sein de l'action rituelle." Thesis, Paris 10, 2008. http://www.theses.fr/2008PA100071.
Анотація:
Ce travail est consacré à l’analyse des chants rituels qui sont exécutés par les Cora (Náyeri) de l’Ouest du Mexique lors de cérémonies appelées mitote. Son point de départ est la situation concrète dans laquelle sont énoncés ces chants. Les actions qui constituent le mitote font l’objet d’une description ethnographique détaillée qui nous a permis de comprendre les spécificités de la participation des exécutants. Celle-ci nous a dévoilé l’existence d’un rapport étroit entre les chants et les actions. Ce rapport – qui est au cœur de la participation des spécialistes rituels – n’implique pas pour autant que les chants sont de simples descriptions des actions accomplies lors du mitote. Au contraire, par leur forme et leur contenu ils sont des composants essentiels de la configuration relationnelle caractéristique du mitote. L’analyse des actions rituelles, de la performance du chanteur et des chants nous a fait découvrir la richesse d’une tradition discursive qui n’est pas simplement liée à l’action rituelle mais qui en est partie intégrante. Pour compléter cette analyse, nous présentons dans un second volume la transcription intégrale des chants énoncés au cours d’un mitoteThis research is devoted to the analysis of the ritual chants performed at the mitote ceremonies of the Cora (Náyeri) people of the West of Mexico. We will start from the concrete situation in which these chants are performed. The actions that constitute the mitote will be exposed through a detailed ethnographic description that will allow us to understand the particularities of participation in ritual. Through these pages, we will discover the correspondence between chants and actions. This relation – known to be at the heart of the activity of ritual specialists – doesn’t mean that the chants of mitote are simple descriptions of the actions accomplished on it, and therefore a superfluous element. On the contrary, because of their form and their content, these chants appear as essential constituents of the relational configuration that characterizes mitote. Through the analysis of ritual actions, of the singer’s performance and of the chants themselves, we will explore the richness of a discursive tradition that is not just related to ritual action but also makes part of it. To complete this study, we include in a second volume the integral transcriptions of the chants performed in a mitote
10
Jonsson, Alexander. "Får- och byggnadskroppsdelar : Handlingar och spatiala relationer kring byggnadsdeponeringar på Öland." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-100301.
Анотація:
Får- och byggnadskroppsdelar - Handlingar och spatiala relationer kring byggnadsdeponeringar av får på Öland. Sheep and building body parts - Actions and spatial relations regarding buildingdeposits of sheep on Öland. Abstract This essay studies ten Ölandic examples of sheep bodies or sheep body parts deposited in Iron Agebuildings. In addition to literary works, the source material examined in the essay also consists ofunpublished sources and two osteological examinations, which were carried out as a part of thework on the essay (appendix 1 & 2).The purpose of the essay is to study both the actions that become visible through the skeletalmaterial, and the possible presence of spatial patterns regarding the bone deposits. The work iscarried out using an action-theoretical approach. Furthermore, a comparative method is used toexamine the ten sites in relation to each other. The results from this are ambiguous. The thesis' mainconclusion is; 1) that the bodies of sheep was sometimes disintegrated on Öland during the IronAge, to be; 2) placed in a certain spatial proximity of the foundation of roof-supporting posts. Keywords: Öland, Iron Age, Ritual Deposits, Sheep, bodies, body parts, foundation, sacrifice, action-theory
Книги з теми "Ritual actions":
1
Humphrey, Caroline. The archetypal actions of ritual: A theory of ritual illustrated by the Jain rite of worship. Oxford: Clarendon Press, 1994.
2
Warren, Peter. Minoan religion as ritual action. Gothenburg: Gothenburg University, 1988.
3
Walsh, Mike. Nursing rituals: Research and rational actions. Oxford: Butterworth-Heinemann, 1989.
4
Walsh, Mike. Nursing rituals, research and rational actions. Oxford: Heinemann Nursing, 1989.
5
Danovi, Filippo. La pregiudizialità nell'arbitrato rituale. Padova: CEDAM, 1999.
6
Kawano, Satsuki. Ritual practice in modern Japan: Ordering place, people, and action. Honolulu, HI: University of Hawaii Press, 2004.
7
Houseman, Michael. Naven, or, The other self: A relational approach to ritual action. Leiden: Brill, 1998.
8
McClain, George D. Claiming all things for God: Prayer, discernment, and ritual for social change. Nashville: Abingdon Press, 1998.
9
Cuminetti, B. A scena aperta: Percorsi teatrali dagli archetipi rituali al linguaggio della modernità. Bergamo: Bergamo University Press, 2002.
10
Sinding-Larsen, Staale. The burden of the ceremony master: Image and action in San Marco, Venice, and in an Islamic mosque : the Rituum Cerimoniale of 1564. Roma: G. Bretschneider, 2000.
Частини книг з теми "Ritual actions":
1
Liu, Guoqiang. "Collective action as interaction ritual in cyberspace." In From Cyber-Nationalism to Fandom Nationalism, 93–108. Abingdon, Oxon ; New York, NY : Routledge, 2019. |: Routledge, 2019. http://dx.doi.org/10.4324/9780429447754-6.
2
Lewis, Michael J. "Acting Medieval, Thinking Modern, Feeling German." In Ritus et Artes, 81–99. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.ritus-eb.5.115736.
3
Bellany, Alastair. "Libels in Action: Ritual, Subversion and the English Literary Underground, 1603–42." In The Politics of the Excluded, c.1500–1850, 99–124. London: Macmillan Education UK, 2001. http://dx.doi.org/10.1007/978-1-4039-4030-8_4.
4
"Certain Common Ritual Actions." In Ceremonies of the Sarum Missal. T&T Clark, 2021. http://dx.doi.org/10.5040/9780567694287.ch-005.
5
Stadler, Nurit. "Place." In Voices of the Ritual, 105–36. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197501306.003.0005.
Анотація:
In this chapter, the author adds a theory of place to the analysis of female ritualistic experience and materiality of sacredness. Place is basic in the ritual, as the experience is always shaped and designed within a particular scheme and its architecture. Jonathan Smith stressed the importance of place for ritualistic performance, especially of constructed ritual environments, to a proper understanding of the ways “empty” actions become rituals. Rituals, poetry, aesthetics, embodiment, identity, and class formation are all expressed in a certain architecture, which is why the forms and meanings of rituals can be both expected and unexpected. Rituals can create shared experience in one physical context and impose exclusion and separation in another. In the various female shrines discussed here, the ritual is both created by and affected by the politics of the place. In the context of Israel/Palestine, this is mostly the politics of struggle, conflict, and hostility between different ethnic groups. In this realm, the ritual is a form of communicating territorial claims, demands justified via the visitors’ own bodies, using symbols of fertility of land/soil, and rituals of nascence and recreation. These actions emphasize the visitors’ belongings and claims to native lands. Rituals maintain place attachment. It is through ritual performance that the environments attain meanings and configurations. Sacredness and embodiment are spatialized, and sacred places become a path to claim land. In Israel/Palestine, this dynamic of sacred places is becoming central.
6
Aulino, Felicity. "Conclusion." In Rituals of Care, 143–50. Cornell University Press, 2019. http://dx.doi.org/10.7591/cornell/9781501739729.003.0007.
Анотація:
This concluding chapter argues that, rather than providing a framework for understanding how things “really are,” rituals of care show an alternative mechanism for making things so. Ritual in this sense is a subjunctive mode that brings the world into being through acting as if it were a particular way, rather than claiming it to be so. Through rituals of care, one can take seriously ways of acting “as if” actions accomplish certain ends and provide for others in particular ways, as the caregivers in this book do, rather than judging such acts as solid assertions of how the world is or is taken to be. Rituals thus serve one's “plodding through” mundane life, as a guide to ethical action that builds over time. Showing up and going through the motions is of utmost importance. Seeing clearly how care takes ritual shape in Thailand offers building blocks for individual, group, and societal transformation. In terms of rote repetition, the basic stuff of care, ritual shows how humans create dispositions—right down to norms of perception—that brings forward a means of reorientation and change impossible to produce by rhetoric alone. Doing is necessary. Doing is transformative, even when repetitive.
7
Halperin, Ehud. "Assembling the Ritual Core." In The Many Faces of a Himalayan Goddess, 37–84. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190913588.003.0003.
Анотація:
This chapter presents the vivid core of the ritual embodiment of the goddess Haḍimbā, namely her rath, a palanquin-like structure carried on devotees’ shoulders. It is through the movements of this ritual vehicle and the accompanying sessions of oracular possession that the goddess manifests and interacts with her devotees. Haḍimbā is revealed in these performances as an assembled entity, whose cognition and knowledge are distributed in networks of humans, objects, and environments, and whose actions are shaped in ritual arenas. Furthermore, the ritual encounters of her rath with those of other village deities integrate Haḍimbā into the regional web of ritual associations and establish her as a representative of her community. These rituals thus contribute to social formations of Haḍimbā’s community of followers, and she herself is established in them as a complex social agent who is pivotal to both communal stability and change.
8
Weiss, Sarah. "Girls’s Poetry and Social Critique at Muslim Berber Weddings." In Ritual Soundings, 97–111. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042294.003.0006.
Анотація:
This chapter is the first of two in-depth explorations into the history and cultural background of a single women’s traditions in which the performance context can be understood to shield women from the criticism their actions might otherwise attract. This chapter examines the poetic performances of Berber girls in Riffian communities in rural Morocco detailing the ways in which their performances offer individual girls the opportunity to speak their minds on issues and concerns that matter deeply to them and about which they cannot speak in any other context. In the process, the polemics of musical performance in Islamic contexts and feminist interpretations of some Islamic constructions of gender are explored. The ethnographic material for this chapter is drawn from the fieldwork of Terri Joseph Brint, Katherine Hoffman, and Jane Goodman.
9
Manuwald, Gesine. "Divine Messages and Human Actions in the Argonautica." In Ritual and Religion in Flavian Epic, 33–52. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199644094.003.0003.
10
"Part III: Ritual Actions in Different Areas of Confrontation." In The Hostages of the Northmen: From the Viking Age to the Middle Ages, 81–123. Stockholm University Press, 2019. http://dx.doi.org/10.16993/bba.c.
Тези доповідей конференцій з теми "Ritual actions":
1
Trocchianesi, Raffaella, Daniele Duranti, and Davide Spallazzo. "Tangible interaction in museums and temporary exhibitions: embedding and embodying the intangible values of cultural heritage." In Systems & Design: Beyond Processes and Thinking. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/ifdp.2016.3322.
Анотація:
Moving from a design perspective, the paper explores the potential of tangible interaction in giving shape to intangible contents in museums and temporary exhibitions. Going beyond tangibility intended in the strict sense of touching assets (Dudley 2010), we use here a wider interpretation of tangibility that considers touch in the sense of embodied experience. In this way we consider as tangible all those experiences that foster a strong involvement of the body. Tangible interaction is interpreted as a practice able to multiply the levels of the narrative, to make the visit experience memorable and to give physicality to intangible values. This approach sees the use of tangible interaction as a way to transfer practices and rituals linked to the contents and representative of the intangible values embedded in the assets. Therefore we can identify “gesture-through” and “object-through” interactions able to enhance the visitor experience and the understanding of cultural heritage. The rituals of gestures is linked to the concept of museum proxemics (author 2013) that involves both sensuousness and movements in space. If proxemics is the discipline which deals with investigating the relationship between individuals and space, and the significance of gestures and distances among people, then museum proxemics relates to the forms of behaviour which govern the relationship between individuals and museum space, between the visitor and the items on display and among visitors. In the paper we outline existing practices by analysing some case studies representative of the potential of tangible interaction in the cultural heritage field and classified according to the categories in the following: - Smart replicas: visitors interact with a technology-enhanced replica of the artworks to feel sensorial aspects and activate further levels of narrative; - Symbolic objects: visitors interact with objects, icons or elements imbued with symbolic meaning as a vehicle to reach the intangible value of the cultural asset; - Touchable screens: visitors interact with a surface mediating their relationship with contents and allowing for a personalised path within them; - Perfoming gestures: visitors perform meaningful gestures in order to trigger specific effects able to stage the narrative of intangible contents. In conclusion we highlight three actions in the cultural experience driven by tangible interaction and matter of design: (i) interacting with a sensitive object able to trigger intangible values; (ii) revealing contents difficult to transmit; (iii) multiplying the levels of knowledge and narrative.DOI: http://dx.doi.org/10.4995/IFDP.2016.3322
2
Fournier, Nicolas, Galina Guentchev, Justin Krijnen, Andy Saulter, Caroline Acton, and Helen Hanlon. "Impact of Climate Change on the North Sea Offshore Energy Sector." In ASME 2018 37th International Conference on Ocean, Offshore and Arctic Engineering. American Society of Mechanical Engineers, 2018. http://dx.doi.org/10.1115/omae2018-77989.
Анотація:
The complex nature of the energy industry across extraction, transportation, processing, delivery and decommissioning creates significant challenges to how the sector responds, adapts and mitigates against risks posed by the changing future climate. Any disruption in this interconnected system will affect both industry and society. For example, in the summer of 2005 Hurricane Katrina and a month later Hurricane Rita had wide reaching impacts on the US offshore Oil and Gas industry which resulted in an increase in global oil prices due to loss of production and refinery shutdowns in the Gulf of Mexico. Preparing, mitigating and adapting to these climate changes is dependent upon identifying appropriate climate indicators as well as the associated critical operational thresholds and design criteria of the identified vulnerable assets. The characterization and understanding of the likely changes in these climate indicators will form the basis for adaptation plans and mitigating actions. The Met Office in collaboration with energy industry partners, under the Copernicus Clim4energy European project, has developed a Climate Change Risk Assessment tool, which allows the visualization and extraction of the most recent sea level and wave climate information to evaluate their future changes. This study illustrates the application of this tool for evaluation of the potential vulnerability of an offshore infrastructure in the North Sea. The analysis shows that for this asset there is a small increase in sea level of 0.20–0.30 m at the location of interest by 2050. However, there is a small decrease or no consistent changes projected in the future wave climate. This wave signal is small compared to the uncertainty of the wave projections and the associated inter-annual variability. Therefore, for the 2050s time horizon, at the location of interest, there is no strong impact of climate change at the annual scale on the significant wave height, the sea level and thus the associated climate change driven extreme water level. However, further analysis are required at the seasonal and monthly scales.
3
Occhiuto, Rita. "Resistance & Permanence of Green Urban Systems in the Globalization Age." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.6328.
Анотація:
Rita Occhiuto Faculté d’Architecture. Université de Liège, ULG. 1, Rue Courtois 4000 Liège (BE) Tél. +3242217900 e-mail : r.occhiuto@ulg.ac.be Keywords: public space, park system, green and water infrastructure, morphological green writings, landscape memory The rapid transformation and the trivialization of landscapes in Wallonia (BE), require reformulating tools and objectives of morphological studies. Built fabrics and landscapes show the effects of abandoning or losing interest in the interrelations between natural and human actions. This contribution focuses on studies of cities and territories that have ceased to be the object of spatial policies attentive to the relationship between the need to live, maintain or care for green or natural spaces. After the systematic reduction of urban environments to simple green covers, morphological reading allows the recognition of traces of park systems or green infrastructures, whose communities often do not remember. The research's focus has shifted from the building to the green space structure. This displacement of interest makes it possible to find commons cultures that have acted on the territory of Liège (industrial city) on the one hand, through the building’s extension and on the other hand, through the project of forests, walks, squares, parks and public gardens. Now, these fragmented places become the main resource for reorganizing natural and human systems in order to offer new - social and spatial - coherence for tomorrow. Thus the historical green systems become a strong structuring link which serves to seek new dialectics of balance between existing fabrics and green systems. This system’s regeneration stands, on the one hand, to the hybridization of materials - water, green and buildings - and, on the other hand, to the physical and mental memory of the inhabited environments that populations keep. Green systems impose themselves as powerful vectors for the construction of new socio-spatial balances of cities and territories of globalization, as in the study case for the landscape systems in Liège and for the water and landscapes infrastructure in Chaudfontaine.References Foxley, A. (2010), Distance & engagement. Walking, thinking and making landscape. Vogt landscape architects, Lars Müller Publishers Cronon,W., Coll., Uncommon ground. Rethinking the Human Place in Nature. W.W.Norton & Company New York/London McHarg, I.(1969), Design with Nature, 1th, New York Spirn, A.W. (1994), The granite garden. Urban Nature and Human Design, ed. Basic Book Ravagnati, C. (2012), L’invenzione del Territorio. L’atlante inedito di Saverio Muratori, ed. Franco Angeli, Milano