明代天师道斋醮述略

斋醮是道教祭祀仪式。斋醮在明代是国家祭祀大典之一。有明一代诸帝命天师斋醮次数众多,规模及费用巨大。诸帝命天师斋醮目的大致可归纳为保国安民、延寿度亡、消灾祛祸及祈福谢恩。     

DEATH, DECAY, AND RITUAL RECONSTRUCTION: ARCHAEOLOGICAL EVIDENCE OF CADAVERIC SPASM

Summary. Archaeologists often joke that patterning which cannot be explained in socio-economic terms is likely to be of ritual significance. This view has contributed to both reticence about and a rather impressionistic approach to potential ritual patterning in the archaeological record. The application of interpretations derived from the forensic sciences to such contexts may help to exclude natural or taphonomic processes that can mimic these patterns and elucidate aspects of ritual behaviour. In this contribution, we review some recent advances made in the application of such understanding to human remains and provide two examples of another — cadaveric spasm — a condition that has, at times, been interpreted as relating to 'live' burial. From these examples, it is clear that the relationship between well-analysed human remains and their context is the key to differentiating natural from ritual processes associated with interment.     

The Nature and Function of Astragalus Bones from Archaeological Contexts in the Levant and Eastern Mediterranean

Worked and unworked astragalus bones from a variety of different animals have been excavated throughout the eastern Mediterranean and Near East in several different contexts. This paper examines the nature and function of astragali and their modifications, and concludes that they were most often used as gamepieces, but also served a ritual function in cultic and funerary contexts. The frequent use of astragali in ritual contexts is due to the manner in which animals were skinned, and as a result of cultural diffusion. The frequent occurrence of worked astragali in cultic and funerary contexts allows them to serve as potential indicators of ritual activity in archaeological excavations.     

'.. Slaying oxen and Killing Sheep,Eating Flesh and Drinking Wine ..': Feasting in Late Bronze Age Hazor

Abstract

Communal feasts, events of ritual activity that involve shared food and drink consumption and display in religious and secular elite contexts, received considerable attention in anthropological and archaeological literature in recent years. In those studies, the focus was on the identification of feasting in the material record of ancient societies, and an attempt was made to decipher the complex social and political meanings inherent in such contexts. In this study, the aim is to identify and interpret traces of feasting activities in the context of Canaanite society of the 14th–13th century BCE. The site of Hazor, the largest Canaanite kingdom, serves as a case study for this discussion. Archaeological correlates of commensal feasts, uncovered in the extensive excavations of the site, are presented and discussed within the general picture of the Canaanite palatial system.     

The Jew,the Blood and the Body in Late Medieval and Early Modern Europe

The reality of the blood libel legend and accusations of ritual murder against Jews in medieval and early modern times has been widely discredited by scholars. They demonstrate instead the processes by which the exclusion of a perceived ethnical and religious enemy strengthened the communal identity of European society at that time. The aim of this paper is to look at the alleged bodily evidence of the libel—the blood—and at the controversial way in which it has been perceived by different groups of people over time. This approach illuminates the fears and beliefs that fed hatred of Jews beyond its original manifestation as a religious motif in relation to the crucifixion of Christ.     

Front and Back Covers,Volume 35, Number 3. June 2019

Front and back cover caption, volume 35 issue 3 Front cover THE RITUAL PROCESS Victor Turner developed van Gennep's concept of liminality, the transitional moment in rites of passage, into an innovative approach to the study of ritual dynamics. He also put the concepts of liminality and communitas to work, so as to understand larger processes of sociopolitical and cultural transformation such as those he was living through in the late 1960s. He was particularly interested in the relation between moments of transition, with their communitarian forms of sociality, and how – paradoxically – they failed to endure, giving rise to new forms of hierarchy. The covers of this special issue present two men jumping across thresholds, signalling its focus on transition. The anticipation and dramatization of transition is a key facet of the routinized ritual life of the Enawenê-nawê, portrayed on the front cover, who live in southern Amazonia, Brazil. While most Enawenê-nawê men are away fishing during the ritual season of Yankwa, hosts anticipate their return by performing a daily spectacle, ending with dramatic jumps into the flute house. During this time of mounting expectation, hosts adorn their bodies with particular care and their rousing performances cater to women and children who watch the spectacle from the dwellings that surround the open central arena. While circling the arena to elicit the fishermen's long-awaited return, the hosts play chaotic and ludic flutes – known as ‘pets’ to the civilized melodic flutes – and take on their character. In this issue, Chloe Nahum-Claudel argues that the Enawenê-nawê have achieved permanent communitas – an egalitarian social structure – by living in a permanent state of transition. Back cover THE OLYMPIAN'S THREE BODIES Competitive sporting events have historically been a prime site of ritual. Indeed, many argue that sport itself is ritualistic in nature. The history of the Olympic Games demonstrates the complex way in which ritual relates to society and to the polity. The lighting of the Olympic flame and the Olympic torch relay are rituals that have been central to the Olympic Games since 1928 and 1936 respectively. Chinese gymnast Li Ning after running, suspended by wires, around the upper rim of the Bird's Nest National Stadium and flying up to light the cauldron with the Olympic flame, the apical act of the Beijing Olympic opening ceremony on 8 August 2008. As an individual body, Li won three gold, two silver and one bronze medal at the 1984 Los Angeles Olympics, nearly 20 per cent of those attained by the national body of China as it re-entered the Summer Games after a 32-year absence. By 2008, Li was a national icon as well for his economic success under ‘reform and opening up’. Now heroic ritual custodianship of the Olympics' most sacred symbol of common humanity was added to his Olympian's status as a human body. Dramatic demonstration of the potential compatibility of Individuality, Nationality and Humanity is at the heart of Olympic ideology and ritual practice and the global attention paid to them. In this issue, John J. MacAloon analyzes the familiar Olympic victory ceremony and its infrequent alterations, such as the reversal in 2002 from gold-silver-bronze to the bronze-silver-gold medal presentation sequencing we know today.     

Socioreligious context and rock art in east-central California

Interpretations of rock art typically focus on the symbolic meaning of the art, treating the paintings and engravings implicitly as passive iconographic texts. Rock art, however, is the product of active ritual and ceremony. As such it played an important role in the socioreligious lives of its creators and users. Here I provide a study of the socioreligious contexts of the pictographs and petroglyphs of eastern California, North America, emphasizing the painted art of the Tubatulabal and Coso Shoshone territories and the petroglyphs of the Coso region and using only archaeological data. This requires, first, establishing the chronological placement of this art. Based on a variety of lines of evidence the pictographs and some of the petroglyphs are argued to be historic in age. An ethnography of communications model is then used to provide a conceptual basis for investigating socioreligious contexts and ritual functions of the art. Message content is studied using a factor analysis of painted motif types and an examination of the distribution of sites predominated by certain factors. Two motif complexes, or message content groups, are identified: a Tubatulabal ritual community, employing geometric designs, and a Coso Shoshone community, exhibiting a predominance of representational pictographs. Analysis of message form, channels, settings, and inferred ritual participants suggests that Tubatulabal art resulted from community rituals, in which all the inhabitants of a hamlet would have directly or indirectly participated. Knowledge of the rules for creating and interpreting the parietal art would have been common to all in the community. In contrast, pictographs of the Coso Shoshone were the result of private rituals, with limited numbers of participants and witnesses. The message communicated in the ritual and the painted art would have necessarily been arcane, and few in the community at large may have even known of the creation of this rock art. The Coso petroglyphs, also created by the Coso Shoshone but apparently by a different ritual community within the population, had a different set of rules for ritual actions and symbolic interpretation. The ceremonies creating the engravings were commonplace, yet logically were conducted in private or with few participants, suggesting that the knowledge concerning the means for undertaking and interpreting this type of ritual was widely known throughout the population.     

Byrsa,The Bull's Hide,at Carthage,and Some Parallels

The colours red, white, and black occur together in folktales, ritual contexts, and traditional art forms around the world. This article draws together research from folklore, linguistics, art history, vision science, perceptual philosophy, and primate biology to propose an evolutionary source underlying the symbolic resonance of these colours.     

Evaluating prehistoric finds of Arrhenatherum elatius var. bulbosum in north-western and central Europe with an emphasis on the first Neolithic finds in Northern Germany

The swollen basal internodes of the grass species Arrhenatherum elatius var. bulbosum (tuber oat grass) are recorded here for the first time for Neolithic Germany. These charred bulbs occurred in the Late Neolithic soil mantle of the megalithic tomb of Albersdorf-Brutkamp LA 5. They are interpreted as most probably originating from the natural vegetation on and around the grave mound. The bulbs were possibly charred in the course of a ritual fire. However, their use as gathered plants and their intentional deposition in a secondary burial ritual during the Late Neolithic cannot be excluded with any certainty. Identification criteria for Arrhenatherum bulbs as well as the ecological requirements of the species are introduced here. Furthermore, prehistoric bulb finds from north-western and central Europe, and different interpretations concerning the occurrence of Arrhenatherum in different archaeological contexts, are discussed. The compilation of finds from literature and excavation reports shows that bulbs of Arrhenatherum were found rather infrequently in the Neolithic. Most commonly, charred bulbs of A. elatius var. bulbosum are detected in Bronze Age cremation graves. In the Iron Age, however, they mainly occur in domestic sites. This shows that the interpretation of the plant remains is dependent on their archaeological context. A ritual meaning of the bulbs has to be considered in the interpretation, but they may also have contributed to people’s daily diet. This evaluation of bulb finds in prehistoric and historic contexts contributes to the debate on the relevance of plant gathering in early economies and in ritual activities.     

太湖流域史前社会的礼器与礼制

史前太湖流域,礼器出现在社会初步分化的崧泽文化时期;良渚文化时期已经是一个分层的复杂社会,社会成员分化成为不同的等级、阶层,与此相适应,太湖流域史前社会出现了陶质、石质和玉质三种不同质地的礼器,并有着比较严格的使用制度,太湖流域史前社会的礼仪制度初步形成。     

A Context for Concealment: The Historical Archaeology of Folk Ritual and Superstition in Australia

Are there traditions of folk ritual practice in Australian historical contexts, and are they observable in the archaeological record? Studies from the US and UK have documented a range of practices suggesting the persistence of British and European traditions of folk magic well into the twentieth century and previous historical work has identified numerous examples of ritual concealments in Australian buildings. In examining over 4,500 Australian historical archaeological sources, however, we found very few examples of possible folk ritual practices. This raises the question of why such practices are not being captured by current archaeological recording methods. As counterpoint, a general model is constructed from US, UK and Australian work that raises intriguing possibilities for the situating of superstitious behavior in Australian historical archaeology, including the contexts in which people might be more prone to practise such behaviors and how they might be materially identifiable.     

Petrography as a technique for investigating Iroquoian ceramic production and smoking rituals

Petrographic data and macroscopic observations are used to examine some of the social contexts and functional considerations underlying the production of pottery containers and smoking pipes at Antrex, a Middle Ontario Iroquoian village site located in southern Ontario. Results suggest that while pottery was produced by small groups of people for widespread consumption within the community, pipes were made by individuals for their own personal use. Overall, this research supports the hypothesis that by the beginning of the Late Woodland period, a shift away from communal ritual practices led by ritual specialists or shamans had occurred. Smoking might have, in some contexts, become a solitary religious experience.     

WHAT DOES MORTUARY VARIABILITY IN THE OHIO VALLEY MIDDLE WOODLAND MEAN? AGENCY,ITS PROJECTS,AND INTERPRETIVE AMBIGUITY

Building on what I view as the inability of archaeologists to distinguish patterning in the treatment of the dead in the central Ohio Valley Middle Woodland (Adena and Hopewell combined), I suggest an interpretive shift to focus instead upon agency; that is, upon mortuary events as the products of individuals and teams performing ritual acts using relics of their dead. That said, the remains we interpret as persona become, in effect, the “abandoned projects” of that agency, and their interpretation in the archaeological contexts we excavate (accretional mounds and other forms of mortuary features) is hedged around with what I call interpretive ambiguity. This approach embraces what we see as the extreme mortuary variability characteristic of the time and place without denying that underlying mortuary beliefs were real and conservative. Rather, it focuses upon the interpretation of place and how historical events occurring in places reflect larger social interactions.     

Arthur's refusal to eat: ritual and control in the romance feast

Arthur's refusal to begin feasting before he has seen a marvel or heard a tale of adventure is a recurring motif in medieval romance. Previous comment on this ritual has suggested that the source for such a taboo on eating may be found in earlier narratives in the Celtic languages. This paper argues that, although the ritual almost certainly originates in pre-chivalric society, romance authors adapted and developed it to reflect the courtly-chivalric preoccupations of their own world. Arthur's ritual gesture may be seen as a means of containing and controlling both interior moral threats and exterior physical peril, and is intimately connected to the courtly conception of the feast. This study draws on the evidence of religious writing and courtesy manuals and explores some highly-developed treatments of the motif in romance in order to suggest that literary engagements with Arthur's refusal to eat have much to say about contemporary ideas of ritual and reality as mediated through the symbolically-charged arena of the medieval feast.     

Arthur's refusal to eat: ritual and control in the romance feast

Arthur's refusal to begin feasting before he has seen a marvel or heard a tale of adventure is a recurring motif in medieval romance. Previous comment on this ritual has suggested that the source for such a taboo on eating may be found in earlier narratives in the Celtic languages. This paper argues that, although the ritual almost certainly originates in pre-chivalric society, romance authors adapted and developed it to reflect the courtly-chivalric preoccupations of their own world. Arthur's ritual gesture may be seen as a means of containing and controlling both interior moral threats and exterior physical peril, and is intimately connected to the courtly conception of the feast. This study draws on the evidence of religious writing and courtesy manuals and explores some highly-developed treatments of the motif in romance in order to suggest that literary engagements with Arthur's refusal to eat have much to say about contemporary ideas of ritual and reality as mediated through the symbolically-charged arena of the medieval feast.     

Mining (Dis)amenity: The Political Ecology of Mining Opposition in the Kaz (Ida) Mountain Region of Western Turkey

Opposition to mining activities is an increasingly global phenomenon. A key feature of political ecology literature examining this opposition is its focus on the power of multinational corporations to gain access to resources on lands principally claimed by indigenous peoples and peasants in ‘Third World’ countries. These struggles often play out within the context of tensions between neoliberal natural resource policies and interventions by non‐governmental and civil society actors. Meanwhile, political ecology scholars of natural resource conflicts in ‘First World’ countries are documenting conflicts over environmental management that emerge from complex commodification processes and competing forms of capital investment, such as those associated with amenity migration, that privilege different characteristics of landscapes. These perspectives are rarely combined into a single framework, despite the recognition that common dimensions may intermingle in regional contexts around the world. Using the case of conflict over gold mining in the Kaz (Ida) Mountains of western Turkey, this article explores the intersection of state neoliberalism with competing forms of rural capital, which produce a regional mining conflict. Our case highlights the value of ‘locating the First and Third Worlds within’ when it comes to studies of social processes that shape environmental conflicts.     

The rediscovery of ‘the national’ in the 1990s – contexts,new cultural forms and practices in reunified Germany

This article examines how and in which societal and political contexts nationhood is expressed and symbolised in reunified Germany. This ‘rediscovery’ of nationhood since the 1990s mixes new and old motifs of the cultural repertoire of ‘the national’ for different purposes. Three main contexts triggered a rediscovery of ‘the national’ after 1989: reunification, immigration and the retrenchment of the social state. I argue, by analysing ethnographic material and political discourses, that these contexts, on the one hand, rearticulate old forms of ethnic and cultural nationalism and, on the other hand, create new images and symbols of an open civic society and immigration country. There are ‘playful’ forms, such as campaigns of nation branding, that symbolically include the ‘productive’ and ‘useful’ immigrant into the national project. Moreover, such campaigns serve to legitimatise the downsizing of the national state that – according to a neoliberal attitude – relies on a new community spirit of entrepreneurial, ‘activated’ citizens who ‘help themselves’. Thus, focusing on these pluralised renationalisation processes makes evident how polyvalent ‘the national’ still is. It can be employed by those who attempt to ‘reunite’ the East and West Germans, by businesses to sell their goods and ideas and by almost any political orientation, be it right‐wing or left‐wing.     

Archaeology and Folklore of Material Culture, Ritual, and Everyday Life

Archaeologists often make distinctions between ritual material culture and everyday or utilitarian material culture. I examine this differentiation model for understanding the complex relationships among material culture, ritual, and everyday life. Using folklore recorded in Scotland in the seventeenth to twentieth centuries, I suggest another, continuum-based model, and suggest how this model can enrich archaeological understanding of the meanings and beliefs that form the cultural contexts for the artifacts, features, sites, and landscapes we study.     

Sit,Cook, Eat,Full Stop: Religion and the Rejection of Ritual in Auhelawa (Papua New Guinea)

ABSTRACT The Auhelawa people of Normanby Island (Milne Bay Province, Papua New Guinea) typically observe the death of an individual through a series of feasts in which the lineage of the deceased and its lateral relatives exchange food and perform rituals of mourning. Recently, a number of people have decided to reject all forms of ‘custom’ in favor of a practice of ‘Christian custom’ in which no food is exchanged and no rituals are performed. This paper examines the way people view custom and its Christian alternative. It argues that the basis for Christian forms of mortuary feasting is a shift away from thinking of feasts in terms of reciprocity and towards thinking of them in terms of traditional customary rules. In this context, active church members have begun to represent the absence of markers of custom as itself a marker of an alternative Christian custom. I argue that this reformulation of the relationship of custom and change is meant to give concrete form to the value of Christian individualism as the basis for sociality. The paper then concludes that in order to explain historical changes in ritual systems, the study of ritual needs to examine ritual in relation to the values that underlie it.     

Understanding Rituals: A Critique of Representationalism

The explanations of ritual practices observed in archaeological contexts often proceed on the representationalist basis that the human mind contains the social constituted ideas or representations that underpin the practice of rituals. Such a view remains widespread and, despite the often proclaimed rejection in contemporary theory of the Cartesian mind-body and other dualisms, it perpetuates the Enlightenment representationalist heritage according to which mental contents represent social reality and, as such, drive ritual practices and human action more generally. This article illustrates the meaning and value of rejecting such a representationalist view of human (ritual) action in favour of what we call an institutional view. In such a view, a ritual can be conceived as a form of recurring activity involving temporally and geographically dispersed actors active in differing roles and hence also with differing interests and levels of knowledge of the ritual and the associated belief system.