Ritual Symbolism in Folk and Ritual Drama: The Mayo Indian San Cayetano Velacion, Sonora, Mexico

1977 ◽  
Vol 90 (355) ◽  
pp. 8 ◽  
Author(s):  
N. Ross Crumrine ◽  
M. Louise Crumrine
Keyword(s):  
2020 ◽  
pp. 125-170
Author(s):  
André Brock

Black digital practice reveals a complicated mix of technological literacy, discursive identity, and cultural critique. Taken together, it offers glimpses of the multivalent Black communities’ political, technocultural, and historical commonplaces to the outside world. These can be understood as three topoi shaping Black digital practice—ratchetry, respectability, and racism. This chapter examines ratchetry and racism as interlocking libidinal frames powering Black digital practice. Black digital practice, which the author once characterized as ritual drama and catharsis, can also be understood as digital orality—an online space encoded by folk culture and racial ideology, and undergirded by a libidinal discursive economy, producing pungent, plaintive commentary on matters political.


1960 ◽  
Vol 7 (1) ◽  
pp. 36-53 ◽  
Author(s):  
Edna M. Hooker

Ancient drama is frequently said nowadays to be unsuited to the taste of modern audiences, and when one sees modern productions of ancient plays one is inclined to agree. And yet the plays read well, and they certainly appealed to a wide variety of audiences in ancient times. Can it be that it is the production and not the play that is at fault? Apart from the obvious fact that most modern producers are unable or unwilling to handle a chorus effectively, it does seem very often that the production is based on an interpretation of the play, which, if it is not actually misguided, is at any rate hesitant. There are two factors which make it extremely difficult to interpret or appreciate an ancient play. First, the influence of Aristotle has caused us to judge ancient drama by the rules which he laid down and to measure all tragedies by the standard of Sophokles' Oedipus the King, although it is obvious that the poets were not guided by Aristotle's rules and that many tragedies aimed at effects quite different from those of the Oedipus the King. Thus we expect ancient tragedy to be ‘tragic’ in our sense of the word, and we are baffled when we find no ‘tragic’ element to satisfy our expectations. Secondly, the knowledge that drama originated as part of the cult of Dionysos impels us to label it ‘ritual drama’, and to feel that it must be solemn and conventional and must concern itself with weighty moral and theological problems. We are slightly surprised to find that it is not confined to a re-enactment of the Dionysos myths, and we hardly dare to contemplate the possibility that poets dealt very freely with the myths and legends which they took as their subjects. But ancient drama had to appeal to mixed audiences. It could not afford to be bound by academic rules or by excessive subservience to tradition. The fact that dramatic performances were organized as competitions was in itself an inducement to introduce new methods of handling the traditional material; and, if we look at the plays which have survived, we can see that drama changed constantly to suit the inevitable changes in public taste.


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