The Marriage Well at Teltown: holy well ritual at royal cult sites and the rite of temporary marriage

This article discusses Lag an Aonaigh, the ‘Marriage Well’ of Teltown, and the unusual temporary marriage ritual that once took place there during the annual Lughnasa festival. The relationship of Lag an Aonaigh to the modern and ancient fairs (aonach and óenach), and to the broader cult of holy wells is considered, which it is suggested largely represents the local adoption of the Mediterranean healing-spring cult. The article investigates the possibility that this marriage rite was informed by lore of a divine wedding at Teltown, and by the inaugurations carried out at many royal centres that entailed the matrimonial symbolism of the king marrying the Goddess of the land. The relationship of this site to the broader landscape of Teltown, especially to the nearby Knockans linear earthwork is explored. This relationship is then used to analyse the landscapes of the other main ‘royal’ sites, where linear earthworks similar to the Knockans that terminate near springs or ponds are also found. It is considered that all of these earthworks may have been used in ritual processions involving the springs, or even as devices to segregate young men and women at these assemblies, and lead them to the spring to start their own ‘Teltown weddings’.     

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.     

The Constantinopolitan abbot Dius: his life,cult and hagiographical dossier

Abstract

Although one of the founding fathers of Constantinopolitan monasticism, the Syrian ascetic Dius is hardly ever mentioned in secondary literature. The reason for this unfavourable treatment lies in the scarcity of information available for this saint. His Late Antique Life is lost and can only be studied in Middle Byzantine adaptations, three canones, two synaxaria and an unedited encomium. This article offers a discussion of Dius' biography, the development of his cult and his hagiographical dossier on the basis of the surviving material.     

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)     

The use of Animals at Roman Roadside Settlements in Britain: Contextualizing some new Results from Ware,Hertfordshire

Recent analysis of a large faunal assemblage from a Roman roadside settlement at Ware, Hertfordshire has indicated potentially strong links between the nature of animal exploitation on site and its location on Ermine Street. Animal husbandry was focused on the production of cattle and sheep, both of which had experienced stock ‘improvement’ by the late Roman period. Relatively high proportions of horse, and the presence of young horses, suggest the importance of this animal and the potential for its local breeding; the site could have acted as a station for changing or selling horses. The presence of marine fish and black rat also indicate clear links to the wider trade network. This was not an isolated settlement, outside the sphere of Roman influence, as rural Roman sites are often considered to be, but well‐connected to wider economic networks. This paper places these new results in context, by providing a review of faunal assemblages from Roman roadside settlements across Britain. The review indicates that most of the characteristics of animal exploitation at Ware are shared with other roadside settlement sites, though interesting differences also emerge.     

Context for a carnyx: excavation of a long-lived ritual site at Leitchestown,Deskford, Moray,north-east Scotland

Excavations at the findspot of the Deskford carnyx, a major piece of Iron Age decorated metalwork found in a bog in the early nineteenth century, revealed a special location with a long history. Early Neolithic activity on the adjacent ridge consisted of massive postholes and pits, suggesting a ceremonial site. An Early Bronze Age cremation became the focus for a feasting event in the Middle Bronze Age. Around this time, peat began to form in the valley, with vessels of pot and wood smashed and deposited there; these activities on ridge and bog may be connected. Activity in the bog intensified in the later Iron Age, when offerings included quartz pebbles, the dismantled carnyx head, and two unusual animal bone deposits. The ridge was cut off at this period by a complex enclosure system. This Iron Age activity is interpreted as communal rituals at a time of increasing social tension. The site’s significance in this period may stem from its unusual landscape character, with flowing water to one side and a bog to the other. The area saw occasional activity in the Early Medieval period, but its significance had waned.     

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.     

Geoarchaeological evidence for ritual closure of a kiva at Fourmile Ruin,Arizona

Geoarchaeological analyses, including soil micromorphology and chemistry, were used to characterize the deposition history of a fourteenth-century Pueblo ceremonial structure (or kiva) at Fourmile Ruin, east-central Arizona. These subterranean structures were often ritually “closed” by Pueblo societies through the burning of roofs and the deposition of special objects. These conspicuous markers are absent in the Fourmile Ruin kiva, but the composition of constituent materials and sedimentation processes nonetheless signal complex, highly-orchestrated closure activities. The study demonstrates the efficacy of geoarchaeological analyses of stratified deposits for modeling the subtle behaviors associated with the ritual closure and abandonment of sacred places.     

Articulating national identity in Turkmenistan: inventing tradition through myth,cult and language

A study of myth, cult, and language as tools of state power, this paper analyzes ways national identity was constructed and articulated in one state. When Türkmenistan became independent in 1991 its first president, Saparmyrat Nyýazow, promoted himself as the ‘savior’ of the nation by reconceptualising what it meant to be Türkmen. Myth, public texts and language policy were used to construct this identity. While they were the targets of the state's cultural products, Türkmen citizens contributed to the processes of cultural production. Nyýazow legitimised his authoritarian leadership, first by co‐opting Türkmen citizens to support his regime, and then by coercing them as participants in his personality cult. The paper concludes that Nyýazow used the production of culture, ‘invented tradition’ in Hobsbawm's sense, to bolster his agenda and further his own power. It also argues that the exaggerated cult of personality Nyýazow cultivated limited his achievements, rather than solidifying them.     

Hyperstructure,hierarchy and humanitas in Olympic ritual

The Olympic victory ceremony is a globally familiar and highly stable ritual form of the world system of nation states. In this article, the medal ceremony is placed within the overarching Olympic ritual process, and its evocative power is attributed to its symbolic treatment of the relationship between Individual, National and Human identities in modern worlds. The ritual asserts and performs the compatibility of these identities in the face of all the horrific counter-evidence of the 20th century and today; it presents a very specific strategy for symbolically handling exclusionary nationalism.     

Merchandising and sanctity: the invasive cult of Padre Pio

In the final decades of the twentieth century, the Blessed Padre Pio da Pietrelcina (1887-1968) became a 'saint' of global stature. It is most exceptional for the cult of a saint to acquire such dimensions in so short a time. Further, this is the story not of someone with a modern profile of sanctity,but someone who on the contrary answers to the traditional model of sanctity, and whose cult is moreover characterized by an instrumental devotional repertoire. Despite this 'classic' model, his person and cult are extremely ambiguous. This article describes and analyses the processes which have brought and continue to bring this about, and the recent development of the cult in Italy. By these processes a controversial cult, often associated with anti-ecclesiastical devotional activities and of limited scope, has become one of the most important and irreproachable in Italy. In part through the personal support of Pope John Paul II, in about a decade Padre Pio has grown from a friar in a controversial fundamentalist context to an almost invulnerable national saint, who is beginning to become a part of the Italian identity. The power of his cult is so strong - a devotional avalanche - that it has sidelined other cults, and to an increasingly large degree defines the Italian sacred landscape. The Pio cult encroaches on other devotions, and moreover is becoming its own competitor: to an increasing degree Pio's central pilgrimage site at San Giovanni Rotondo is losing pilgrims to the secondary pilgrimage site at Pietrelcina and to the hundreds of chapels and local shrines that have sprung up the length of Italy.     

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.     

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.     

道教传统、士大夫文化与地方社会——宋明以来闽西四保邹公崇拜研究

Zougong, the most important local deity at Sibao, Tingzhou Prefecture, was worshipped by local villagers at least from the Yuan and the Ming dynasties on. The Zou lineages in the area regarded Zougong as their common ancestor. Existing literature usually identifies Zougong as Zou Yinglong, a zhuangyuan in the Southern Song Dynasty. However, such identification appeared only in the late Ming period when local elites of several Zou lineages consciously tried to unite and consolidate their lineages. Before that, Zougong was a mighty ritual master in a series of magic contest stories popular at Tingzhou, rather than a zhuangyuan. The change of his identity from ritual master to zhuangyuan was a result of convergence of Taoist tradition, gentry culture and local culture, which may be called “cultural hybridization,” rather than a simple process by which local culture gave way to gentry culture. Translated by Zhou Weiwei from Lishi Yanjiu 历史研究 (Historical Research), 2007, (3): 72–87     

Gouk stones and other cuckoo place-names: prehistoric cult sites

ABSTRACT

The common cuckoo was a pre-Christian symbol of male fertility across Eurasia, associated with several European fertility goddesses. Some standing-stones are named after it as cuckoo (coucou is Old-French) or gowk (Anglo-Saxon). Gouk and cuckoo stones can only have been so named from the fifth and eleventh centuries respectively but at least one stone was erected in the third millennium BC. It was not known if the naming was recent or if the stones had been associated with the cuckoo since prehistory and through subsequent language transitions. Previous authors thought some cuckoo place-names were places of seasonal ritual associated with specific natural and cultural features. Traditional toponymic methods cannot test these hypotheses being temporally limited by linguistic and textual constraints. A wider study of all known cuckoo place-names in Britain was undertaken using cartographic and statistical analysis independent of language transitions and textual evidence. Several natural and cultural features were very statistically significantly associated with both cuckoo stones and other cuckoo place-names indicating the association with the bird originated in prehistory. GIS geoprocessing also confirmed that early Roman structures were very significantly associated with cuckoo place-names indicating that they were cult-centres targeted for psychological advantage during the conquest period.     

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.     

Innovation projects and local production networks: A case study of Hertfordshire

This paper evaluates some of the key arguments underlying what is called here the local production network paradigm (LPNP). These are presented as three interlinked hypotheses that turn on the idea that firms competing in world markets need to accommodate continuous change by fostering product or process innovation. The definition of innovation used in this study is “the commercially successful exploitation of new technologies, ideas or methods through the introduction of new products or processes, or through the improvement of existing ones” (EC DG XIII, 1996, p. 54).

One conventionally described organizational response to this requirement to accommodate continuous innovation is to dis‐integrate firms and set up local production networks. Local production networks are defined in this study as “collaborative linkages between local firms and local factors of production”. Such networks are said to rely on local resources of various kinds to enable them to innovate on a continuous and incremental basis. As a result of such dependencies on local factors, and their interconnectedness with each other, the local production network (LPN) firms then become ‘embedded’ in their localities. Such networked economies have been variously described as new industrial districts, areas of flexible specialization, and innovative milieux.

The evidence presented to test these hypotheses is based on a case study of innovative, award‐winning firms in Hertfordshire. The findings show that although these firms do compete successfully in fast‐moving international markets, they do not rely much on local production networks, as defined here, to enable them to do so. The findings call into question the general applicability of the LPNP. Questions are raised particularly with respect to innovation in the important minority of highly innovative core metropolitan regions.

Innovation is argued to be an interactive process that is both driven by a steady supply of technological advances and stimulated by different types of consumer demand. In the case of the firms interviewed in Hertfordshire, most of their innovative projects were developed by the firms working individually, and in isolation, from other local businesses using high quality, knowledge, information, human resources and venture capital. At the same time, these firms were also pulled by demands from military, health and company consumers. Only in the case of the minority of innovations that were purchased in the first instance by private final consumers were local production networks of some significance.