On the impossibility of invariant repetition: ritual,tradition and creativity among Sri Lankan ritual specialists

This article sets out to explore the strategic creativity that underlies supposedly invariant ritual performance. The ethnographic focus is on a group of Sri Lankan ritual specialists and the way they present the past in terms of mythical, historical and genealogical relationships that give power and legitimacy to their performances of healing rituals in the present. The analysis brings together local notions of “tradition” with ideas of performance and embodiment. The conclusion takes up the idea that, far from being the dead weight of tradition, invariance is a performative illusion of considerable ingenuity and persuasive power. Indeed, it is a fundamental means whereby the authority and power of ritual is maximized in performance.     

Nation,narrative and commemoration: political ritual in divided Cyprus

This article examines the issue of political commemoration, focusing on the commemorations organized by different political parties in the two sides of divided Cyprus. It suggests a new analytical framework for the study of ritual in contemporary nation‐states that moves beyond the usual examination of any single ritual on its own terms. The use of comparison, both within each side and between the two sides, reveals how political actors stage commemorations of different historical events in order to propose contesting historical narratives. Hence, the meaning of any commemorative ritual can be understood only as part of the broader story that each narrative proposes. The historical narratives proposed by different political actors share certain common characteristics by virtue of all employing the narrative form: a beginning, a plot, certain categories of actors, the spatial location where history unfolds, the moral centre through which events are to be evaluated and the end. However, each narrative suggests a different story through which issues of identity and “otherness”, self‐justification and blame are negotiated in order to define the “imagined community” of the nation, its enemies and its pertinent history.     

Hazor rulership and ritual manipulation

ABSTRACT

Hazor was unquestionably the largest Bronze Age Canaanite site, standing as an anomaly in the southern Levant in terms of its size, elaborate public architecture, special geopolitical stature and far-reaching international networks. While the site has been well established as an urban center with many temples, the use of each of Hazor’s temples and how they relate to one another remains unclear. In this study, we analyze the rituals and other activities that were conducted within Hazor’s numerous temples. The methodology we employ stresses, fundamentally, the necessity to contextualize objects within entire assemblages – through spatial analysis – to most accurately assess how Hazor’s cultic spaces were actually used. We apply the same methodology to other MB and LB Canaanite temples to establish a generalized ideal-type temple assemblage for Canaanite temples. This study successfully demonstrates that Hazor’s temples substantially diverge from the ideal temple assemblage, indicating cult at Hazor was practiced differently than elsewhere in the region. This includes the atypical distribution of certain cultic vessels (e.g. miniature vessels), the appearance of special vessels in ritual contexts (e.g. cups), and a fundamentally different use of indoor and outdoor spaces when compared to other Canaanite temples. It turns out that Hazor’s elites were major factors controlling the anomalies of cultic practice at the site. Hazor’s rulers impacted cultic architectural forms and locations and played instrumental roles in dictating and manipulating the types of rituals and associated cultic paraphernalia that were allowed to be performed and used throughout the entire settlement landscape.     

Making children,making chiefs: gender,power and ritual legitimacy

"This article explores indigenous notions of power and chiefly legitimacy among the Ihanzu, a relatively small Bantu-speaking community located in north central Tanzania. Particular attention is paid to local ideas and ideals of gender...in an effort to show the complex ways in which gender categories, when combined, are powerful and capable of effecting transformations of different sorts.... It is suggested that the strategic combination of the cultural categories ?male' and ?female' provides the underlying transformative model both for sexual reproduction and for rainmaking." (EXCERPT)     

Death ritual in fifteenth-century manuscript illumination

Realistic images of death and burial appear in unprecedented numbers as illustrations for the Office of the Dead in late medieval prayerbooks. Taking issue with the traditional, generalized interpretations of these images as expressions of the late medieval preoccupation with death, the author argues that the iconography of death ritual that emerged after 1375 was actually a manifestation of the popular need to assert the restoration of social and religious traditions that had been suspended during the period when the Black Death ravaged western Europe. Viewed against the background of pre-plague catholic death rituals and the literary evidence of the disruption and suspension of those rituals resulting from the onslaught of bubonic plague, the new iconography of death and burial assumes social significance that sets it apart from more eschatologically oriented visual and literary themes associated with death and dying during the late middle ages.     

Victor Turner and The ritual process

Victor Turner’s The ritual process is discussed as articulating a general sociological theory, a practice theory, concerning the dynamics of continuity and change methodologically grounded in the analysis of rites that address moments of sociocultural and personal existential crisis. The significance of Turner’s development from the work of Arnold van Gennep (rather than Durkheim) is considered in relation to the ongoing contemporary importance of Turner’s intervention across disciplines and in relation to the existential crises that humanity faces.     

Death ritual in fifteenth-century manuscript illumination

Realistic images of death and burial appear in unprecedented numbers as illustrations for the Office of the Dead in late medieval prayerbooks. Taking issue with the traditional, generalized interpretations of these images as expressions of the late medieval preoccupation with death, the author argues that the iconography of death ritual that emerged after 1375 was actually a manifestation of the popular need to assert the restoration of social and religious traditions that had been suspended during the period when the Black Death ravaged western Europe. Viewed against the background of pre-plague catholic death rituals and the literary evidence of the disruption and suspension of those rituals resulting from the onslaught of bubonic plague, the new iconography of death and burial assumes social significance that sets it apart from more eschatologically oriented visual and literary themes associated with death and dying during the late middle ages.     

玉与奥运：北京奥运会用玉考论

2001年,奥林匹克运动选择了中国,世界为之瞩目。历尽艰辛申奥成功的背后,凸现的是中国综合国力的不断提升和中华民族的再一次崛起。高兴之余,国人不仅要问,我们应该以什么样的理念来举办这场盛会？怎样通过这个平台来展示我们五千年的民族文明,让世界进一步了解中国？     

Symbol,faith, and ritual and the success of Healers: A Mexican case

Finkler, Kaja. Spiritualist Healers in Mexico: Successes and Failures of Alternative Therapeutics. South Hadley, Massachusetts: Bergin and Garvey, 1985. xii + 256 pp. including bibliography, glossary, and index. $27.95 cloth, $14.95 paper.     

Aspects of economy and ritual in prehistoric Northeast Thailand

Non Nok Tha is one of several recently examined sites in N.E. Thailand yielding burial and occupation deposits covering the period c. 3500 BC to the present. These have provided evidence for bronze technology and rice consumption from initial site use.A study of the faunal remains indicates the presence of domestic cattle (Bibos) and pig, and probably water buffalo and dog, by the fourth millennium BC.     

Mississippian religious beliefs and ritual practice: Earthen monuments,rock art,and sacred shrines

Abstract

The five books under review here explicitly call for archaeologists to place greater emphasis on agency and practice in understanding the role of religion and ritual in the ancient world. Four volumes, principally investigating Mississippian polities, draw our attention to the American midcontinent and its earthen monuments, magical plants, rock art, sacra, and sacred shrines. Although spanning a diversity of approaches and perspectives, the authors demonstrate how cosmograms, exotic objects, sacred landscapes, and transcendental beings articulate with people’s daily lives and lived experiences. Each work offers an awareness of religion as expressed through materiality and the ways past belief systems were bundled, constituted, entangled, and intermeshed with agentive things, built landscapes, humans, natural environments, and other-than-human-persons. The fifth book, by Brian Hayden, contributes a significant approach to these ongoing discussions by stressing the importance of secret societies for interpreting and understanding the power of ritual in the ancient world.     

Changing models of settlement,economy, and ritual activity: Recent research in late prehistoric central Europe

Recent research in central Europe is changing our understanding of the role of centers in economic and social systems of late prehistoric times. Increased attention to smaller, more typical settlements shows that they engaged in economic activities similar to those at the large, fortified complexes. Abundant new evidence pertaining to ritual activity indicates that ritual was often integrated into daily life at settlements. The evidence from the exceptionally rich data on late prehistoric central Europe can be of substantial value for developing models applicable to contexts in other parts of the world.     

Finding likeness: Neural plasticity and ritual experience

To efficiently survive, living creatures require some means of recording their experiences, predicting future experiences on the firm basis of such recordings and deciding on actions that help survival and reproduction. For us humans, this is provided by our very large brains. Our brains are adaptable; indeed, we never use the same brain twice. There are two main mechanisms: reversible synaptic plasticity and the irreversible myelination of axons. Culture can be seen as the store of world knowledge, tacit and explicit, that individuals must acquire to facilitate decision-making by defining their range of options and to become acceptable social persons. Such knowledge is encoded, in ways not yet fully understood, in the pattern of our brain’s connections. In rites of passage, one’s social identity is transformed, entailing a significant modification of this pattern. Liminal status, brought about by entrainment with the ritual’s powerfully affective actions, appears to remove the cultural feedbacks that maintained one’s former social identity and enables durable modification to brain connections by means of a greater myelination of existing pathways and myelination of previously unused pathways. Such changes might be empirically observable using non-invasive MRI (magnetic resonance imaging) techniques. The shared intense experience during the liminal period encourages a sense of likeness among participants, which is embedded in their brains by shared patterns of durable connections.     

Fire and ritual: bark hearths in South-American Tupiguarani mortuary rites

High proportions of bark pieces (up to 85% of the charcoal content) were found in several hearths from Morro Grande archaeological site (Southeastern Brazil). This site, dated between 3220–2840 and 1820–1390 yrs cal BP, is associated to the Tupiguarani Tradition, attributed to supposed ancestors of Tupinambá native populations, who occupied the major part of the Brazilian coast in the XVIth century. Bark hearths, archaeologically associated with the mortuary ritual, were found encircling a funerary urn and associated with ceramic fragments painted with elaborated patterns in black, white, and red. Other hearths, spatially isolated from the funerary area, were associated to fragments of utilitarian non-painted ceramics and therefore attributed to domestic contexts. These ones presented few or no bark fragments. It is clear that bark was intentionally selected as fuel for the funerary hearths. Although bark is related, in historic accounts, as a specialized firewood for ceramics firing, its presence in ritual context has not been previously recorded. In this paper, the anthracological record is discussed in the light of ethnographic and historic accounts. A possible explanation for the presence of bark hearths in funerary context is proposed, suggesting it might be a symbolic parallel with the quotidian: the potency and power of transformation of bark as a fuel would be regarded in a spiritual level, achieving the transformation of the body soul in the revered soul – an Ancestor.