Ritual Practice and Its Discontents

2007 ◽  
pp. 358-373 ◽  
Author(s):  
Don Seeman
Keyword(s):  
Ritual Practice

The Exorcism of the Salt Ponds at Xie

2017 ◽  
Author(s):  
Barend J. ter Haar
Keyword(s):  
Twelfth Century ◽  
Southern China ◽  
Ritual Practice ◽  
Salt Ponds ◽  
The South ◽  
New Type ◽  
The Way

The historical Guan Yu came from a village in Xie Prefecture (modern Yuncheng) in the south of the modern province of Shanxi, close to one of the main salt producing sites of traditional China. From the early twelfth century onwards a new type of worship for Lord Guan was transmitted throughout southern China by Daoist exorcist specialists, which was motivated by a story about his successful defeat of a demon causing mishap in the salt ponds of Xie. The Daoist connection of the deity was much stronger than the Buddhist one, but this was the Daoism of ritual practice, rather than the philosophical approaches as some may construct them from the Book of the Way and the Virtue that is ascribed to Laozi. A substantial numbers of temple foundations in southern China in particular can be explained through this Daoist connection.

The Concept of Rebirth as the Christ and the Initiatory Rituals of the Bridal Chamber in theGospel of Philip

Antichthon ◽  
1996 ◽  
Vol 30 ◽  
pp. 34-48
Author(s):  
Majella Franzmann
Keyword(s):  
Ritual Practice ◽  
Nag Hammadi ◽  
The World ◽  
Secret Knowledge ◽  
Bridal Chamber

In this article I begin with an outline of the connection between theological concepts related to the person of the Gnostic Christian Saviour and the ritual practice of Gnostic Christian groups. After setting the scene in this general way, I look specifically at theGospel of Philip, investigating the connection between the description of the rebirth of the Saviour at the Jordan and the rebirth of the Gnostic in the ritual of the bridal chamber.The Nag Hammadi corpus, to which theGospel of Philipbelongs, contains many texts which may be identified as Gnostic Christian, partly because of the fact that, in these texts, the key figure of the Saviour or Revealer is identified as Jesus or Christ. The work that Jesus performs in the world for the Gnostics is revelation, for the most part, rather than redemption in the sense in which mainstream Christianity identified his activity. His revelation may involve imparting secret knowledge, especially during that time prior to his final ascent into the heavenly region of light (for those texts which are closely aligned with the mainstream Christian pattern of descent and several stages of ascent for Jesus), but it must be generally categorised as activity designed to awaken the Gnostic to the insight (gnosis) which this person already possesses.

scholarly journals Is Liturgy Ludic? Distinguishing between the Phenomena of Play and Ritual

Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 232
Author(s):  
Christina M. Gschwandtner
Keyword(s):  
Present Article ◽  
Phenomenological Analysis ◽  
Final Part ◽  
Ritual Practice ◽  
The Third ◽  
Ontological Claim

What is the nature (or “Wesen”) of the liturgical phenomenon? It has become immensely popular to describe liturgical or ritual practice as a kind of “holy play,” whether as metaphor, as productive analogy for pragmatic or theological purposes, or even as making an ontological claim about what liturgy “is” in its essence. The present article seeks to complicate the association of the phenomena of liturgy and of play. The first part traces the origins of the notion of play and the development of its application to ritual in the most influential sources from Kant to Gadamer. The second part highlights its prevalence in the contemporary discussion and elucidates how it is being used. The third part provides a phenomenological analysis to demonstrate important differences between the two phenomena and to question the contention that liturgy is a form of play. The final part tries to ascertain the broader practical and theological aims being served by the association of the two phenomena and—via a return to the question of the nature of the liturgical phenomenon in a more theological mode—suggests that these aims might be accomplished more productively in ways that avoid the downsides of identifying ritual or liturgy with play.

Archaeological Evidence of Domestic Sheep in the Namib Desert During the First millennium AD

2016 ◽  
Vol 14 (1) ◽  
pp. 7-17 ◽  
Author(s):  
John Kinahan
Keyword(s):  
Southern Africa ◽  
Rock Art ◽  
Indirect Evidence ◽  
Domestic Sheep ◽  
Ritual Practice ◽  
Namib Desert ◽  
Broad Agreement ◽  
First Millennium ◽  
Changing Economy ◽  
Fundamental Shift

Bones of domestic sheep dated to the early first millennium AD are described from the Dâures massif in the Namib Desert. The remains confirm earlier investigations which inferred the acquisition of livestock from indirect evidence in the rock art, suggesting a fundamental shift in ritual practice at this time. Dating of the sheep remains is in broad agreement with the dating of other finds in the same area and in southern Africa as a whole. The presence of suspected sheep bone artefacts, possibly used for ritual purposes, draws attention to the importance of livestock as more than a component of diet in the changing economy of hunter-gatherer society.

scholarly journals KHVARENAH SYMBOLS OF BLACKSMITHS/FOUNDRYMEN OF THE BRONZE AGE IN THE SOUTHERN TRANS-URALS

2020 ◽  
Author(s):  
Н.Б. Виноградов ◽  
С.В. Кузьминых ◽  
Р.К. Хайрятдинов
Keyword(s):  
Bronze Age ◽  
Final Stage ◽  
Ritual Practice ◽  
Casting Mold ◽  
The Town ◽  
The Bronze Age

Статья посвящена поиску семантики фертообразных символов на выполненной из талька створке литейной формы – случайной находке на распаханном Старокумлякском поселении в окрестностях г. Пласт Челябинской области. Артефакт датирован заключительным этапом бронзового века в Южном Зауралье. Четырежды повторенный один и тот же символ – изображение рогов барана, по мнению авторов, должен восприниматься как знак, отражающий корпоративную обрядовую практику, призванную обеспечить мастеру покровительство фарна. The paper is devoted to search ingsemantics of Ф-shaped symbols on a casting mold valve made from soap-stone which is a chance find at the tilled Starokumlyakskoye settlement near the town of Plastin the Chelyabinskregion. The artifact dates to the final stage of the Bronze Age in the southern Trans-Urals. In the view of the authors, the symbol representing ram horns which is reproduced four times is to be perceived as a sign reflecting corporate ritual practice intended to ensure that the blacksmith was under the protection of the khvarenah.

scholarly journals Pantangan Makanan pada Suku Muyu di Papua

2021 ◽  
Vol 5 (3) ◽  
pp. 251
Author(s):  
Agung Dwi Laksono ◽  
Ratna Dwi Wulandari
Keyword(s):  
Ritual Practice ◽  
Wild Animals ◽  
Food Ingredients ◽  
Ethnographic Approach ◽  
Food Taboo ◽  
Physical Form ◽  
Women And Children ◽  
Depth Interviews ◽  
Participatory Observation

ABSTRACT Background: Food for the Muyu tribe was an actualization of daily life over the belief in the religious dimension that is adopted and lived. This study aims to explore the food taboo among the Muyu tribe in Indonesia.Methods: The authors conducted the case study in Mindiptana, Boven Digoel, Papua. The study carried out data collection by participatory observation, in-depth interviews, and document searches. The authors carried out the report using an ethnographic approach an emically perspective.Results: Belief in the lord of wild animals, the lord of fruits and plants, and the lord of sago, was so thick that many spells appear to hunt and search for food in the forest, which was a form of recognition of the power of these. The Muyu tribe had restrictions on several types of food. Food can be taboo based on its physical form; meanwhile, because of Muyu people's belief that there was a bad quality inherent in these food ingredients. It was especially closely related to ritual practice for men as a process of undergoing initiation as a big man. The Muyu intended women taboo for mothers who are pregnant and breastfeeding. Abstinence for pregnant Muyu women was often related to the fetus in the womb. For children, especially for boys, it was almost the same as abstinence for adult Muyu men. This abstinence applies to boys who were prepared to be tómkót, especially when undergoing the initiation process.Conclusions: The food taboo applies to all Muyu people, both men, women, and children.

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