THEOLOGY AND ECONOMY IN THE POPOL WUJ AND THEOLOGIA INDORUM

Drawing on modern ethnography, scholars often characterize ancient Maya religion as “covenants” involving human beings generating merit through ritual activity in order to repay a primordial debt to the gods. However, models based on modern ethnography alone would not allow us to recognize the impact on Maya religions of those Christian discourses of debt and merit that accompanied sixteenth-century colonization. This article attempts to historicize our understanding of indigenous Mesoamerican theologies by examining how early Colonial indigenous language texts describe moral and ritual obligations to the gods in terms of their societies’ economies. The specific case study here compares two contemporaneous sixteenth-century K'iche' Maya texts: the Popol Wuj by traditionalist K'iche' elites and the Theologia Indorum by the Dominican friar Domingo de Vico. Comparison of these texts’ use of exchange-related lexicon illustrates that the traditionalist theological discourse of the Popol Wuj, which emphasizes reciprocal obligations between different beings within an ontological hierarchy, came to exist alongside Christian K'iche' discourses with a more mercantile religious language of spiritual debt payment. It is argued that these results have potential implications for our assessment of ethnohistorical sources on indigenous theology from elsewhere throughout Mesoamerica as well.

Iconography and Roman Religion

Roman iconography depicts religious practices, divine figures, mortal worshippers, and beliefs about the gods. Religious imagery reflects the importance of religion in Roman conceptions of the past, the fashioning of self-identity, and discursive practices. Representations of sacred spaces and occasions often emphasize their topographic arrangement within landscapes, giving religious imagery a strong sense of place. Inside sanctuaries, decorative imagery is augmented by iconography that facilitates ritual activity, illustrates cult-specific details, and shapes the experience of visitors. Religious iconography also highlights the contested natures of artifacts as well as the ways images enacted and reacted to social tensions. Although legal experts attempted to categorize the sacrality of images and artifacts, thoughts about an image’s status were mutable and rooted in personal experience and local factors. Many sacred images possessed agentive and talismanic properties, and manifested divine powers and presence.

EXISTENCE OF BALI PIG THROUGH THE USABA SUMBU IN DESA ADAT TIMBRAH, KARANGASEM DISTRICT

Pigs are one of the most important in Balinese society, especially those who are Hindus because pig farm animals are the main component that is always present in every ritual activity in Bali. This gap can also be used to maintain the existence of bali pigs which are currently not counted. Karangasem is one of the clearest areas to become a pilot project to maintain the existence of bali pigs. Karangasem has two very large traditions that spearhead the establis- hment of the existence of the bali pig, namely Usaba Dalem and Usaba Sumbu. Two ritual processions above said the number of pork rolls in these two locations is already very large, and is one to be the starting point the program develops the preservation of bali pigs. So far the pigs used by people in both locations mostly use race pigs. If there is a choice in pigs, then there will be a huge opportunity for bali pigs. This is also a challenge for bali pig farmers to increase the amount of production through a more intensive system. Most people want to use bali pork as raw material for guling pork, if it is available, even some community leaders to use pork for perararem (local rule) are used, if the bali pig population is sufficient.

Say it in Iron. Symbols of Transformation and Reproduction in the European Iron Age

The European research on iron has traditionally focused on the technical and economic aspects of iron production, However, a view of metal working in a wider regional context shows that it is generally entrenched in symbolic meaning and ritual activity. In this paper, the author employs four ethnographic case studies to show the importance of symbolic and ritual aspects of iron working and how these are intertwined with technological factors. What comes across are also the metaphorical links between pottery vessels, food, and furnaces used to produce iron. When looking at the European material, one can discern the same associations in the ftnds of cauldrons used for offerings of food as in the finds of cauldrons used for offerings of iron, such as iron weapons. The former are placed in a context ofnurturing and human reproduction, while the latter are placed in a context of destruction. This indicates the ambiguity of iron as associated with nourishment-fertility and with destruction and death

On a Distinctive Featureof the Andronovo (Fedorovka) Funerary Rites in the Baraba Forest-Steppe

This article summarizes the findings relating to a spatially localized group of graves at the Andronovo (Fedorovka) cemetery Tartas-1 in the Baraba forest-steppe. Several rows of graves combine with ash pits suggestive of ritual activity. In the infill of graves, there were ash lenses with mammal and fish bones, and potsherds with traces showing the signs of applied heat. Ash had been taken from nearby ash pits with similar infill and artifacts. Faunal remains from graves and ash pits (limb bones of cattle, sheep/goat, and horse) indicate sacrificial offerings. In the ash layer of grave No. 282, there was an incomplete human burial, also believed to be a sacrifice. Features such as the orientation of the graves, their alignment, the position of human remains, and the grave goods in that area are similar to the Andronovo (Fedorovka) burial practice and do not differ from those in other parts of the cemetery. No complete parallels to this rite have been revealed. Some similarities, such as the use of ash, and the presence of animal bones, sacrificial pits, etc. at other sites are listed. A reconstruction of the funerary sequence and possible interpretations are considered. It is concluded that those graves were left by a group of Andronovo migrants who maintained close ties with the native population. Unusual features of the burial rite, therefore, can reflect an attempt to consolidate the immigrant groups on the basis of traditional ritual practices, where the major role was played by fire and its symbols.

Bodies in Motion

Drawing on the combined approaches of ancient Greek iconography, dance history, and the archaeology of ritual and religion, this paper examines dance gesture as a mechanism of ritual communication in ancient Greek vase-painting. After presenting the problems and limitations of matching art and text with regard to dance, as both Classical scholars and practitioners of modern dance have attempted, the paper expands on various ways of showing dance on vases. Special attention is given to komast dancers on black-figure vases and to other types of dance scenes and figures. A rethinking of the evidence for dance as ritual on Greek vases is proposed under the two categories of non-repetitive and repetitive gesture. It is posited that such a distinction anticipates the mood, participants, and occasions, and might indicate discrete areas of ritual activity. Dance, gesture, and ritual are also considered according to the gender and sexuality of performers, the presence of the divine, and the relationship between the shape, composition, and function of some vessels.

Prerequisites for the formation of the human health paradigm

On the historical side, valeology consciously or, more often, unconsciously was a separate area of social activity and personal activity. Thus, unconscious valeological activity was characteristic of the prehistoric period in connection with the needs of survival, nurturance, protection, as well as a component of animistic ritual activity. Then the first valeological laws, traditions and rituals were born during the heyday of the first European and Asian civilizations, syncretism of medical and spiritual principles was observed (Antiquity, Eastern tradition). Subsequently, humanitarian activities separated from practical, which slowed down the development of protovaleology, especially in the Middle Ages. The beginning of the Renaissance marked the emergence of a holistic spiritual and natural paradigm of a man with the opportunity to comprehensively develop his spiritual and physical beginning, and the development of cities contributed to a significant increase in hygienic living conditions. The classical period of culture and philosophical thought gave rise to several approaches of moralizing, utopian, educational and idealistic nature. Man is the center of the world and his self-education at the end of the 19th century, with the advent of the positivist paradigm and the era of modernism in culture. However, on the territory of our state, as well as several others, at the beginning of the twentieth century, the socialist-realistic paradigm of human health reigned, attracting a citizen as an element of a totalitarian state of pre-mass ways of valeological activity - physical culture, mass sports, pre- conscription training, and labor activity. Valeology became a separate discipline and form of social consciousness only in the last decades of the twentieth century, after the final fall of colonial politics in the world.

The Trzciniec Cultural Circle barrow from Nieciecz Włościańska in the Southern Podlasie

The societies of the Trzciniec Cultural Circle (TCC) were characterized by a complex and unique funeral rite. Despite its multidimensionality, it is possible to identify a number of patterns repeated in the ritual activity of these populations. This especially concerns barrow cemeteries erected during the classical phase of TCC development. To date, these types of structures are known from the southern (upland) provinces of this cultural formation. However, the barrow from Nieciecz Włościańska in Southern Podlasie that is comprehensively described here is the first richly equipped monument discovered in the northeastern (lowland) province of the TCC. The aim of this article is the complex characterization of the barrow and the interpretation of remains associated with the funeral rite. The authors apply standard archaeological methods supported by typochronological and radiocarbon analyzes to establish the chronology of this feature. The presented data is essential and crucial for understanding the northerneastern area of the TCC, which remains insufficiently recognized to date.

Angguk Warga Setuju sebagai Tari Ritual Desa Bandungrejo Kecamatan Ngablak Kabupaten Magelang

ABSTRAK Tari Angguk Warga Setuju merupakan tari yang bertemakan ke Islaman yang digunakan untuk ritual bersih Desa Bandungrejo. Tujuan penelitian adalah untuk mendeskripsikan pelaksanaan pertunjukan Tari Angguk yang digunakan untuk kegiatan ritual desa setempat.Penelitian Tari Angguk menggunakan metode kualitatif, seluruh data yang diambil berupa kegiatan seperti adat istiadat, pendukung pertunjukan. Tekhnik pengumpulan data menggunakan prosedur observasi, wawancara, dan dokumentasi. Tekhnik analisis data menggunakan analisis bentuk fungsi dan makna.Hasil penelitian yang diperoleh Pertama, Masyarakat Desa Bandungrejo, secara umum merupakan masyarakat tradisional yang masih dipengaruhi nilai-nilai tradisi leluhurnya. Masyarakat sebagian besar menganut agama Islam akan tetapi sisa-sisa kepercayaan animisme, dinamisme dan totemisme yang berbaur kepercayaan Hindu dan Budha masih terasa, hal ini tercermin pada sesaji dan doa-doa yang disajikan. Aktivitas dalam upacara merupakan suatu kebiasaan yang dilakukan secara adat yang didasari oleh ajaran-ajaran para leluhur untuk mencapai tingkat selamat.Kedua, Para pelaku Tari Angguk dan penonton menjadi bagian integral seni pertunjukan ritual dan bukan nilai estetis yang akan dicapai tetapi berupa nilai religius yang ditujukan kepada pencipta alam agar dengan tari mendatangkan kedamaian, kesuburan tanah pertanian, dan kebahagian. Tari Angguk selalu dikaitan dengan kekuatan magis simpatetis sehingga menarik minat penonton. Gerak tari bersifat energik, dengan iringan vokal berisi doa-doa dan musik terbangan. Keyword: angguk, ritual, tari, bersih desa. ABSTRACT Angguk Warga Setuju Dance is a dance with Islamic theme for ritual bersih desa at Bandungrejo Village. This research proposed to describe how to perform Angguk Warga Setuju Dance as ritual activity at local.The research about Angguk Dance is conducted by qualitatively method, which is collection data included all activities such as customs and supporting performance. Data sampling techniques are observation, interview, and documentation. This research uses analysis for function and meaning as its technique of data analysis.Research results shows: Firstly, generally, people of Bandungrejo Village are traditional societies which still affected by their ancestor’s tradition value. Most of them are belief in Islamic. However, there is remaining belief from animism, dynamism, and totemism that blend in Hindhu and Budha belief that still feel; it reflected in sesaji and prayer presented. Activities within a ceremony have been customary habits based on ancestor’s belief to get safety.Secondly, performers and audiences of Angguk Dance are integral part of ritual performance; which is not to reach aesthetic value but religious just for Creator, at mean, a dance will result in peace, field fertility, and happiness. Angguk Dance always in relation with magical sympathetic strength, so it attracts audiences’ interest. Dance movements are energetic and accompanied by vocal included prayers and terbangan music. Keywords: angguk, ritual, dance, bersih desa

A New Minoan-Type Peak Sanctuary on Stelida, Naxos?

A long-recognised characteristic of Crete’s later Bronze Age [BA] state-level society – the ‘Minoan civilization’ of the 2nd millennium cal. BC – was the establishment of socio-economic connections with off-island populations. The nature of these relationships has been interpreted in various ways, from the establishment of overseas colonies1 to a more mutually beneficial relationship between local political agents and their Cretan partners, not least Knossos.2 Minoan influence has been documented throughout the southern Aegean in the form of material culture, iconography, metrological systems and socio-religious practices.3 It is the latter theme that concerns us here, specifically in the form of ‘peak sanctuaries’, i.e. upland foci of ritual activity associated with settlements and palatial centres throughout Crete,4 a handful of which are claimed to have been established overseas, on Kythera, Kea, Naxos, Rhodes and possibly Andros (Figure 1).5 We report here on what we claim to be a new example from Stelida on Naxos, whose southern peak dominates the skyline of nearby Grotta, the island’s main harbour and BA centre (Figures 1-3). The argument is based upon (i) the character of the finds, (ii) the presence of architecture and (iii), the site’s location and the vistas afforded from it, all of which have excellent comparanda from recognised peak sanctuaries in Crete (Table 1). We start by providing a brief overview of peak sanctuaries, followed by a presentation of the new excavations at Stelida, after which we discuss the site’s larger significance, arguing that these new discoveries suggest that Naxos was a much more dynamic participant in relations with communities in Neopalatial Crete – not least Knossos than hitherto suggested.