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Ritual Infrastructure

Roads to Certainty in Two Brazilian Religions

Inger Sjørslev

is about roads to certainty through ritual. It rests, however, on the idea of a parallel between the spatial location of religious sites on the one hand, and the character of ritual practice on the other in the two religions that are to be dealt with

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A Ritual Demystified

The Work of Anti-wonder among Sufi Reformists and Traditionalists in a Macedonian Roma Neighborhood

Galina Oustinova-Stjepanovic

organized into a single national or transnational network, the male-dominated Rifai order is recognizable worldwide for physically and spiritually demanding rituals of remembering Allah (dhikr, or zikir in Macedonian) that involve long prayers and

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Sonya Atalay, Nika Collison Jisgang, Te Herekiekie Herewini, Eric Hollinger, Michelle Horwood, Robert W. Preucel, Anthony Shelton, and Paul Tapsell

Edited by Jennifer Shannon

authors below attest to, transformative work for all who are involved, whether they are from a museum, Indigenous community, or both. Sonya Atalay (Anishinaabe—Ojibwe) University of Massachusetts Amherst Repatriation is healing. Rituals of repatriation

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The Burial Rituals of the Khakass People

Main Factors of Evolution

Larisa Anzhiganova and Margarita Archimacheva

Translator : Tatiana Argounova-Low

, the burial ritual is most prominent, for it is characterized by the symbolism of life and death, significant notions for any groups of people. We define the “burial rituals” as a system of actions carried out from the moment of a person’ s death

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Pierre Déléage

Translator : Translated by Matthew Carey

October 1964. Tïlïwe village on the Upper Maroni river, French Guyana. Palanaiwa, a Wayana chief, decides to organize a major initiation ritual known as a maraké . Opoja, chief of a neighboring village called Tïpïti, accepts the invitation. The

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Assessing and Adapting Rituals That Reproduce a Collectivity

The Large-Scale Rituals of the Repkong Tantrists in Tibet

Nicolas Sihlé

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

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Assessing Ritual Experience in Contemporary Spiritualities

The Practice of ‘sharing’ in a New Age Variant of Umbanda

Viola Teisenhoffer

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

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The Ritual Labor of Reconciliation

An Autoethnography of a Return of Human Remains

Lotten Gustafsson Reinius

the didgeridoo. Then it was time to go through the smoke. Theoretical and Curatorial Perspectives Rituals of repatriation involve transformations of institutions, objects, and relations. In this article, I discuss the ceremonies involved in the

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Instructive Ritual

The Arab Student Union and the Communitas of the Palestinian Israeli Educated

Lauren Erdreich

In spite of state efforts to limit public nationalist ritual of the Palestinian Israeli community, one ritual system, as this article details, is kept intact by the Arab Student Union (ASU). Based on an ethnographic study of the Hebrew University ASU, I show how this ritual system is instructive in a specific, educated Palestinian Israeli identity. Instruction revolves around the root paradigms of a specifically Israeli Palestinian-ness and of the national responsibility of the educated. The instructive ritual system arouses communitas of the educated Palestinian community through instruction carried out in the context of sacralized space and time and by means of the use of ritual art and events, the recruitment of ritual commentators, and the intermeshing of ethos and world-view. This ritual system can be understood as an indigenous Palestinian Israeli pedagogy for liberation.

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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