Герменевтические возможности мифо-ритуальных систем народов Сибири и вызовы времени (на примере нганасан) (Hermeneutic Possibilities of the Myth-Ritual Systems of the Peoples of Siberia and the Challenges of Time (Using the Nganasans as an Example))

2019 ◽  
Author(s):  
Olga Khristoforova
Keyword(s):  
Ritual Systems

scholarly journals Ritual & Practices to Attain Spirituality in the light of Religious Scriptures of the World Religion

2019 ◽  
pp. 37-43
Author(s):  
Tayyaba Razzaq
Keyword(s):  
Research Study ◽  
The Other ◽  
Religious Communities ◽  
World Religion ◽  
World Religions ◽  
Major Purpose ◽  
The World ◽  
The Will ◽  
Similarities And Differences ◽  
Ritual Systems

Humans are spiritual beings and preferred to be an element (one way or the other) of this potent mighty power that fascinated him. Men have been urged to look or visualize the Mighty Lord. Different kind of tools and means were designed in various religious communities to offer a few beautified methods to meet this fundamental intuition. To attain spirituality, many ancient religions had their own rituals and ceremonial systems that mostly consist of external rites and practices. The purpose of the study is to examine and determine the importance of rituals that are being practice in the world religions? What the methods religious scriptures has mentioned for their followers to adopt to attain spirituality? The study is to find out similarities and differences in rituals & practices to attain spirituality as mentioned in their religious scriptures? Research methodology for this study adapted is descriptive. This research study has fined out that some ritual systems are concerned with inwards purification rather than outwards. The major purpose of all such practices; fasting, sacrifices, charity etc are all to free men from the entire evil deeds, make him pure as the will of the Lord and closer to it.

scholarly journals Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development

2019 ◽  
Vol 49 (1) ◽  
pp. 89-110
Author(s):  
Kimberly Hope Belcher
Keyword(s):  
Status Quo ◽  
Performance Theory ◽  
Theory Approach ◽  
System A ◽  
Colonial Expansion ◽  
Rapid Changes ◽  
Liturgical Texts ◽  
The Status ◽  
Ritual Systems ◽  
And Linguistics

The “laws” of comparative liturgical development (Baumstark, Taft) are derived from pre-modern liturgical texts and the findings of early biology and linguistics. Yet Christian liturgy is not an organically evolving species; it is a ritual system, a cultural, political, self-regulating, self-reproducing set of rites that are used to interpret and correct one another. Focusing on the reception of new practices by practiced communities, a performance theory approach spotlights the systemic interrelationships of rites and the ritual habitus of human bodies. A ritual system makes particular meanings seem natural, permitting some new liturgical developments, impeding others. Ritualized bodies constrain rapid changes, while the entrance of bodies ritualized in a different system changes the environment, leading some to attempt to reinforce the status quo. Technologies for passing on liturgies are developed and used when a crisis demands change or imperils valued practice. Accounting for differences in liturgical recording, early and medieval liturgical reception may inform our understanding of the colonial expansion of liturgy, when technologies for transmitting liturgical rites were brought to bear on bodies ritualized in indigenous systems of the Americas, Africa, and Asia. Performative evidence from the colonial context may in turn help interpret ambiguous sources from earlier periods.

Snakes in the Ritual Systems of Various Peoples

2017 ◽  
Vol 56 (1-2) ◽  
pp. 93-121 ◽  
Author(s):  
Nikolai P. Gordeev
Keyword(s):  
Ritual Systems

Religious Innovation in the Ancient Mediterranean

2015 ◽  
Author(s):  
Greg Woolf
Keyword(s):  
Cumulative Effect ◽  
Religious Authority ◽  
Mediterranean World ◽  
Mystery Religions ◽  
Holy Places ◽  
Religious Geography ◽  
Ritual Systems ◽  
City States ◽  
Religious Systems ◽  
Historical Origins

Sanctuaries and ritual traditions commonly gained prestige through claims of antiquity; conversely, novelty was an accusation occasionally leveled against groups such as the Christians. Yet ritual geography and practices were, in practice, always liable to revision, and it is evident that certain gods, holy places, and rituals had precise historical origins. How was change introduced, managed, and understood in the ancient Mediterranean world? Several varieties of innovation can be differentiated: (1) Many city-states had defined procedures for introducing new gods and initiating new collective rituals: those procedures were often envisaged as involving the active participation of the gods, as instigators or approvers of change. As in all religious systems balances were to be struck between existing religious authority, wherever vested, and the prophets, priests, and others who gained from the change; (2) Another variety of innovation represented homeostatic reactions to other changes, such as the foundations of cities, disasters survived, the fall or rise of monarchies, and the like; (3) Potentially most disruptive were those innovations brought by migration and/or the transfer of ideas and rituals across the connected Mediterranean world. The spread of mystery religions, of astrology, and of new gods provide examples of this. Certain societies were more receptive than others to this kind of novelty. Religious innovations of the first two kinds were often assimilated into the loosely bounded ritual systems of antiquity, but other changes had a cumulative effect that changes the religious geography permanently.

Ritual Pathways of the Inca: An Analysis of the Collasuyu Ceques in Cuzco

1992 ◽  
Vol 3 (3) ◽  
pp. 183-205 ◽  
Author(s):  
Brian S. Bauer
Keyword(s):  
Seventeenth Century ◽  
Current Literature ◽  
Documentary Source ◽  
Archaeological Data ◽  
Ritual Systems ◽  
Organizational Features ◽  
The City

The ceque system of Cuzco was composed of at least 328 shrines (huacas) organized along 42 hypothetical lines (ceques) that radiated out of the city of Cuzco, the capital of the Inca. Ethnohistoric research indicates that the system was conceptually linked to, and essentially reproduced, the fundamental social, political, spatial, and temporal divisions of the Cuzco region and Inca society. As such the ceque system is one of the most complex, indigenous Prehispanic ritual systems known in the Americas. This article summarizes the basic organizational features of the ceque system according to ethnohistorians and reviews the current literature. Archaeological data document the likely positions of 85 shrines and the probable courses of nine ceques in Collasuyu, the southeast quarter of the Cuzco Valley. The courses of the nine Collasuyu ceques are then compared with predicted courses set forth in current models of the system. The findings suggest that numerous internal inconsistencies, if not errors, exist in the seventeenth-century documentary source that describes the ceque system and that the courses of the ceques may have varied far more than is suggested in the literature.

Ritual Paradoxes in Nepal: Comparative Perspectives on Tamang Religion

1984 ◽  
Vol 43 (4) ◽  
pp. 697-722 ◽  
Author(s):  
David Holmberg
Keyword(s):  
Southeast Asia ◽  
Culture Theory ◽  
Apparent Contradiction ◽  
South And Southeast Asia ◽  
Religious System ◽  
Life Force ◽  
Ritual Systems ◽  
Ritual Practices

Every religious system in Nepal, including that of the Tamang, is multifaceted and has numerous practitioners. Without apparent contradiction, western Tamang simultaneously engage Buddhist lamas who preside over elaborate rites of death, sacrificial lambu who propitiate chthonic divinities and exorcise harmful agents, and shamanic bombo who recapture lost shadow souls, revive life-force, unveil an enigmatic divine, and reveal. Interpretations of religion in Nepal have treated divergent ritual strands as isolates, and there is a persistent image of the religious situation in Nepal as an amalgam of Hindu, Buddhist, and indigenous strands. This article, which ends with a Tamang myth about diverse ritual strands, concludes that particular ritual practices must be interpreted with reference to their relations to other strands in an encompassing ritual field. The field, though, need not be coherent and unified, as has often been assumed in culture theory. The ritual structure of the Tamang emerges as a variant of other ritual systems found throughout Nepal and in greater South and Southeast Asia.

Invisible Blood: Self-censorship and the Public in Uplander Ritual, Laos

2009 ◽  
Vol 37 (6) ◽  
pp. 935-951 ◽  
Author(s):  
Guido Sprenger
Keyword(s):  
Information Processing ◽  
Southeast Asia ◽  
New Approach ◽  
The Public ◽  
Ritual Systems

AbstractIn upland Southeast Asia, the internal reproduction of society by ritual is fuelled and changed through its relation to external ritual systems like Buddhism. Rmeet (Lamet), a non-Buddhist upland population in Laos, regularly alter their rituals when Buddhist lowlanders are present. In particular, the display of spilling the blood of sacrificial animals is suppressed. One recurring reason for this is the notion of 'shame' or 'fear of exposure'. Thus, the notion of 'shame' functions as a semantic operator that indicates the shifting of boundaries between inside and outside, Rmeet and lowland ritual systems. It also addresses how the border between these two ritual domains historically became defined by blood-spilling. The argument is based on a new approach to ritual change that considers rituals as information-processing systems.

From Kin to Great House: Inequality and Communalism at Iron Age Kirikongo, Burkina Faso

2012 ◽  
Vol 77 (1) ◽  
pp. 3-39 ◽  
Author(s):  
Stephen A. Dueppen
Keyword(s):  
Burkina Faso ◽  
Iron Age ◽  
Archaeological Site ◽  
Developmental Trajectory ◽  
Common Descent ◽  
Power Strategies ◽  
Archaeological Models ◽  
Ritual Systems ◽  
Village Societies ◽  
Specialist Groups

AbstractArchaeological models of increasing sociopolitical complexity have over-privileged processes of centralization in comparison to decentralization. In western Burkina Faso, ethnologists have long been intrigued by several “village societies,” with complex communities characterized by heterogeneous populations (in kin and ethnicity), endogamous socioeconomic specialist groups, diverse ritual systems, and strong village autonomy. Rather than structured by a hierarchical sociopolitical organization, these multifaceted communities are defined by village communalism and an intricate horizontal organization. This paper presents the developmental trajectory of a community ancestral to a modern “village society,” through an exploration of the dynamic political strategies of multifamily houses at the Iron Age archaeological site of Kirikongo, located in Burkina Faso (ca. A.D. 100–1700). Extensions of power by Kirikongo’s founding house in the 1st millennium A.D. led gradually to increasing inequalities and a subversion of common descent. However, in the early 2nd millennium A.D. these developments were rejected through an egalitarian revolution that transformed the identity of the house, leading to an increased importance of the village community and civic institutions. In addition to exclusionary power strategies, I stress the transformative role of egalitarian behaviors in shaping the nature of power and leadership, particularly when derived from collective action by the community.

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