, 2012, 2014 and in April 2015, I present in this article an analysis of ritual tattooing performed on these occasions as the culmination of the initiation process in the Manaw Seittokpad congregation. The rituals marking entry into Burmese exorcist
An Inquiry into the Initiation Process in a Burmese Organization of Exorcists
Bénédicte Brac de la Perrière
Triggering Critical Reflexive Stances on Ritual Action in Togo
This article aims to shed light on a divination episode, which most blood sacrifices begin with in many West African societies, by examining how this ritual practice is carried out among the Kabye of northern Togo and by analyzing it in relation to
The Practice of ‘sharing’ in a New Age Variant of Umbanda
In contemporary Pagan and New Age rituals aimed at self-enhancement and personal development, verbal exchanges generally referred to by the emic term ‘sharing’ often follow the ritual endeavors. The experts who conduct these rituals (whether
The Large-Scale Rituals of the Repkong Tantrists in Tibet
In discussions on processes of ritual assessment and modification, the rituals examined are most often of a ‘performance-centered’ nature. 1 I am drawing here on Atkinson’s (1989: 14–15) useful distinction between ‘liturgy-centered’ and
Jens Kreinath and Refika Sariönder
( Kehl–Bodrogi 1988: 121, 230 ; Markoff 1986: 42 ; Vorhoff 1995: 64–68 ). Organized in cultural associations, Alevis started to make their ritual practice intentionally accessible to non–initiated Alevis and to non–Alevis, in contrast to their former
Moving Relations, Patterned Effusions
François Berthomé and Michael Houseman
This article reconsiders the connection between 'ritual' and 'emotion' from a pragmatic, relational perspective in which rituals are seen as dynamic interactive contexts and emotions as fairly short-lived emergent properties and integral components of these interactions. It emphasizes ritual's capacity to reallocate social positions by instantiating characteristic patterns of relationship, and the way particular emotions crystallize and express these patterns. In short, ritual emotions are treated as the sensate qualities of ritual relationships. From this standpoint, emotions feature in ceremonial settings not as striking experiences grafted onto practices and representations, but as constitutive aspects of ritual interactions themselves, whose properties of bodily salience and relational reflexivity both reflect and inflect the latter's course in a variety of sensory, expressive, moral, and strategic ways. Four issues relating to ritual and emotion are discussed within the framework of particular ceremonial practices that have been the object of much recent research: (1) the ritual expression of emotions in funerary laments, (2) the waning of cathartic models in the interpretation of rites of affliction, (3) the intense emotional arousal characteristic of initiatory ordeals, and (4) the self-constructive, affective dimensions of contemporary devotional practices.
Stacy M. K. George
the rituals, symbols, emotions, and various religious interactional procedures adopted by the Tea Party. Using qualitative methods, including in-depth participant observation in public Tea Party meetings and personal interviews with Tea Partiers, this
The Work of Anti-wonder among Sufi Reformists and Traditionalists in a Macedonian Roma Neighborhood
This article describes how an iconic mystical Sufi ritual of body wounding, zarf, was stripped of its mystical credentials and conventional efficacy amid tensions between Rifai reformists and traditionalists in a small Roma neighborhood in Skopje, Macedonia. The death of a sorcerer and a funeral event-series set the scene for acts of ‘anti-wonder’ and demystification by the Rifai reformists. Despite the history of socialist secularism and inadvertently secularizing Islamic reforms in the region, demystification signaled not the loss of enchantment per se, but a competition for legitimate forms of wonder. In addition to accounting for socio-historical context and relational forms of Islam, the real challenge is how to see a demystified ritual for its explicit intellectual capacity to stimulate speculation about itself.
Doing Ritual While Thinking about It?
Focusing on the reflexive attitudes that religious specialists adopt toward their ceremonial practices, this themed section proposes to renew a line of inquiry developed around the complex and protean link that exists between ritual and reflexivity
The Cosmopolitics of an Apparently Non-religious Practice
Sergio González Varela
, psychological, and anthropological. For those who have practiced capoeira for an extended period, it is common to feel puzzled by the indeterminacy of an art form that is not strictly ‘art’ but also a ritual, a dance, a fight, a martial art, and much more. The