Ceremonial Leader Research Articles

Pendidikan Pradīkṣā dalam Lontar Putra Sasana

Sulinggih has two main roles, namely as a ceremonial leader and community educator. There are also two things that must be possessed by a sulinggih in order to become the main teacher for the community: mature educational experience and a good reputation. Hinduism views education as a human need. Nevertheless, Sulinggih candidates are required to undergo a more rigorous educational process with denser material. If this is the case, then a sulinggih candidate will automatically have a good reputation and be declared fit to undergo the purification ritual as a sulinggih. The follow-up impact is that the quality of education born from this process makes all people maximally educated. The influence of modernism and image worship then led to a reduction in the educational process for sulinggih candidates. This led to the emergence of cases of sulinggih individuals who violated the norms of decency, religious norms, and legal norms. Meanwhile, in Lontar Putra Sesana, the educational method for sulinggih candidates has been patterned, which includes the dimensions of pedagogy, andragogy, and heutagogy. The purpose of this study is to provide reference material for the correct pattern of education for a candidate for sulinggih in Hinduism. This research method is qualitative, with an emphasis on library research. The findings of this study state that Lontar Putra Sesana contains the main teachings of Pradk education, which starts at an early age until one is ready to undergo purification as a sulinggih..

The Gathering Ground: Composing Collaboration in Nyilipidgi, a Dynamic Meeting of manikay and jazz

ABSTRACT Scholarship on Australian composition regularly draws attention to practices of unethical borrowing from Indigenous musical cultures, especially the incorporation of musical elements or themes from Australian Aboriginal traditions within orchestral compositions. By contrast, recent collaborative endeavours by improvising musicians renew approaches towards co-creation across cultural differences, foregrounding the generative interactions of Indigenous performance and ceremonial narratives. Exploring features of integration and juxtaposition in Nyilipidgi, by celebrated Australian pianist-composer Paul Grabowsky, this paper shows how jazz composition might be utilised to structure collaborations characterised by responsive listening and improvisation. We argue that Grabowsky’s compositional processes extend from narrative themes within the Yolŋu manikay tradition and performance practice of Wägilak ceremonial leaders, and that his approach sustains relationships between different people and cultures through musical integration and juxtaposition. Further, by outlining the development of Grabowsky’s collaborations with Wägilak singers, we argue that engagements between Indigenous and non-indigenous musicians are best enabled through long-term relationships of trust and the celebration of those relationships in performance.

Woven Together in Song: Collaborative Knowledge and the Creativity of Raypirri’

ABSTRACT This dialogue between Wägilak ceremonial leader Daniel Wilfred and academic Samuel Curkpatrick explores the Yolŋu concepts of raki’ (string), raypirri’ (respect, discipline) and wetj (gift) as they relate to cross cultural understanding and collaborative performance. The ancestral raki’ twines different generations together in song and is strengthened through raypirri’, by which ancestral identities are extended as wetj to a new generation. Through these themes, we consider the role of manikay (public ceremonial song) in the formation of knowledge and responsibility, and the composition of yuta manikay (new songs) through collaborative engagements with the Australian Art Orchestra. By drawing together numerous exchanges between the authors during research activities, teaching and other personal discussions in 2021–22, we emphasise relational textures within Yolŋu epistemology and show how understanding develops through creativity and growth.

Gift to One Another: Interpreting Songlines Through the Relational Dynamics of Kuruwarri

ABSTRACT This dialogue between Warlpiri ceremonial leader and educator Wanta Jampijinpa Pawu and academic Samuel Curkpatrick explores important Warlpiri concepts related to social interconnectedness and responsibility. With characteristic narrative dexterity, Pawu develops concepts that originate within traditional Warlpiri thought and performance in provocative ways, interpreting ngurra-kurlu (home within), kuruwarri (system) and wantarri-tarri (travelling route) to generate insight within contemporary issues of cultural and national identity. Extending from Pawu’s appraisal of songlines as a form of hermeneutic activity, we consider how intersecting narratives of people and place allow meaningful relationships to be sustained and communities to be nourished by one another, in their mutual differences. The material presented in this discussion arose through a series of conversations between the authors, and through keynote presentations delivered by Pawu at the University of Divinity and Indigenous Knowledge Institute, University of Melbourne, in December 2021. The themes and narratives of this dialogue reflect Pawu’s teaching ethos, artistic direction, and approach to language and interpretation.

Circulating cassettes of ceremony: Indigenous peer-to-peer networks in Arnhem Land

During the late 1970s, audio cassette technology became freely available in the Northern Australian Aboriginal reserve of Arnhem Land. Made for easy production and dissemination, magnetic tapes were loaded into mobile decks by clan leaders and distributed across the region. The transfer of clan-based knowledge using tape technologies built a rich collection of cultural records featuring ceremonial activity. The focus of this paper is not the content – what was recorded, but how ceremonial leaders employed hundreds of tapes to produce documentation in specific ways. Media theory is placed in a non-western historical context. I examine how a cassette library built by Indigenous peer to peer networks in Arnhem Land documents the media culture of a ceremonial society. A theory of ceremonial communication systems displays Arnhem Lands continuous and contemporary media history. I argue the circulation of cassettes extends movable media traditions in Indigenous Australia and formats new media practices now occupied by digital devices.

Pelanggaran Etika Birokrasi dalam Pemerintahan di Indonesia

In government ethics, there is a prevailing assumption that through the appreciation of good ethics, an apparatus will be able to build a commitment to make himself an example of goodness and maintain government morality. Good government officials and have high morals, will always guard themselves in order to avoid disgraceful acts, because they are called to maintain the mandate given, through imaging the behavior of daily life. Within the scope of the government profession, for example, there are certain values ​​that must be upheld in order to maintain the image of a government capable of carrying out its duties and functions. Trends or symptoms that arise today, many bureaucratic apparatus in carrying out their duties often violate the rules of the game that have been set. Cases related to ethical violations in the government bureaucracy such as corruption and gratification (bribery) involve many professions in violating ethics such as state administration officials, regional heads, legislators, prosecutors, judges, police, tax officials, and so on. Bureaucratic Ethics is part of the rules of the game in the Bureaucracy or Civil Service organization which structurally has regulated the rules of the game, which we know as. Code of Ethics for Civil Servants, which has been regulated by the Civil Service Act. To be more effective in delivering the code of ethics, the code of ethics can be read together -the same on certain occasions which is sometimes followed by a discourse from a ceremonial leader called a ceremonial inspector, the intention is to create favorable moral conditions in experienced organizations and to cultivate the necessary mental attitude, as well as to create good morals. The Code of Ethics is usually read in flag ceremonies, monthly ceremonies or ceremonies anniversary of the organization concerned, and national ceremonies. In order to create a more ethical Bureaucratic Apparatus according to the above expectations, it is necessary to make efforts and training in that direction as well as to enforce strict and clear sanctions for those who violate the code of ethics regardless of their rank and position. Anyone who violates the code of ethics, whether it's superiors or subordinates, must be dealt with firmly to create a deterrent effect. Therefore, in relation to the Code of Ethics for Civil Servants, it must really animate, appreciate and implement the employment rules that have been determined or set as the rules of the game for the Bureaucratic apparatus. Keywords: bureaucratic ethics, government

The Historical Fact Bissu South Sulawesi in the Novel Tiba Sebelum Berangkat (Study Literature Mimetic)

The purpose of this study describes historical fact background character of bissu and describes historical fact of the life character of bissu. The historical aspect in question is how history is rewritten in the novel Tiba Sebelum Berangkat. This study is a qualitative descriptive study, using a mimetic approach is based on Plato's perspective. The validity of the data used to observe the semantic validity of the data units of words, sentences, discourse, dialogue, which is found in the novel. Reliability data using interrater and interrater. Reliability interrater used reading and reviewing repeatedly to find the consistency of the data while interrater had discussions with people who can appreciate literature. Analysis of the data used is content analysis to determine the content and meaning contained in the novel Tiba Sebelum Berangkat. Results in this study, first, historical fact background character of bissu includes: bissu as the traditional ceremonial leader indigenous; stage becomes bissu; the hierarchy of community bissu. Second, historical fact of the life character of bissu includes: bissu becomes the center of Operation Tobat DI/TII; syncretism of bissu and Islamic religion; bissu title pilgrim to Mecca; government intervention against bissu; now bissu as beauty salon worker; novel Tiba Sebelum Berangkat as a form of social criticism. The findings based on that novel have a relationship with bissu real life. Thus, the novel Tiba Sebelum Berangkat contains historical narrative bissu life in South Sulawesi. The impacts resulting from this research can reveal the historical facts that occur in the content of the novel.

Configuraciones del chamanismo siona: modos de performance en los siglos XX y XXI

Este artículo, resultado de décadas de trabajo de campo, explora las reconfiguraciones del chamanismo siona como un género performativo y como performance cultural que expresa la diferenciación étnica frente a la violencia colonial y postcolonial. Desde el siglo xvii, los ciclos de epidemias, las actividades misioneras, las industrias extractivas y el conflicto armado provocaron cambios en el rol social del chamán. El líder ceremonial del período precolonial se reconfiguró como el líder político-sagrado (cacique-curaca) de las comunidades siona. Las fuerzas exógenas del siglo xx causaron la extinción de este rol social y el cese de las actividades chamánicas en la segunda mitad de dicho siglo. Los cambios constitucionales, el reconocimiento de los derechos indígenas y la demanda neochamánica de tomas de yajé contribuyeron a una importante revitalización del chamanismo siona en la última década del siglo xx. Las performances chamánicas han surgido como una estrategia clave para promover la diferenciación étnica, en el complejo campo de las negociaciones entre comunidades indígenas, organizaciones gubernamentales y no gubernamentales, industrias extractivas y grupos neochamánicos.

Marilynne RobinsonJack

ceremony, as a frame for this story, and perhaps object as well to his revealing details of a sweat lodge ceremony in a way that borders on a “how-to” guide, the lessons he shares from these experiences as well as his other life experiences are sorely needed in today’s world. Wagamese’s life was more challenging than most. Born into a traditional family, his first home, a canvas tent on a trapline in the bush outside of Minaki, Ontario, Wagamese was taken from his parents at a young age and soon separated from his siblings, going from foster home to foster home before finally being adopted. Throughout these years, he was surrounded by non-Native people both at home and at school, teased and bullied, never given access to cultural knowledge or community; he only briefly had one Native friend, from whom he was separated when leaving his last foster home. Eventually running away, Wagamese ends up on the streets at a young age, developing a nearly lifelong problem with alcohol and having a number of run-ins with the law that resulted in periodic incarceration as a young man. For those who will never spend four days on the land fasting under the tutelage of a Native ceremonial leader, Wagamese teaches some of the rich lessons that come from such a pedagogy—first, to love ourselves , “that you can never be less than who you were created to be. You never have to qualify . . . You just need to be.” He teaches us that “learning involves sacrifice” but that the “Creator placed the gift of Truth and Life” inside of each of us. These lessons lead us to live in the original way taught to us by our animal relatives—given a sacred responsibility by the Creator to never give up on us, as “good teachers never stop being teachers.” They also lead us to balance and being of “One Mind” with all of Creation, away from such destructive forces as greed, jealousy, judgment, anger, insecurity, and resentment. Wagamese urges North American Indigenous readers to embrace the role of teacher and nurturer to our settler-colonial neighbors as “this land’s guardians” who “know how to honour this land” and thereby show others how to live on and with it. In this spirit, Wagamese conveys important life lessons to his son and, vicariously, to us, lessons worth learning if we hope to rebalance ourselves and the world in this Anthropocene era. Kimberly Wieser University of Oklahoma Marilynne Robinson Jack New York. Farrar, Straus and Giroux. 2020. 309 pages. THE GILEAD CYCLE is a series of theological novels (Gilead, Home, Lila, and now Jack) that explore the nature of grace through the lives of two families in the eponymous, fictional town in 1950s Iowa. Its literary context is shaped by Shakespeare, on one hand, and the theologians John Calvin and Jonathan Edwards on the other; these influences perhaps bring the immeasurable depth of psychological description and character. Robinson also foregrounds a theatrical emphasis on scenery—a graveyard figures as one very pointed setting—as well as the randomness of redemption. Between these two poles, Robinson’s novels enact the work of naming, of giving a name and bearing a name. To have a name is to be exposed to the fleeting conference of our inward experiences of guilt and forgiveness with the outer societal, religious, and cosmological event—like a comet—of grace: it attaches itself to a name, and Robinson brings this out, like no one else can, in the way in which the Congregationalist minister John Ames blesses his namesake, John Ames “Jack” Boughton, in the closing pages of Gilead. That the work of naming is a central concern of Robinson’s work is evinced by the many occasions therein where naming is performed on behalf of another, and in the case of the present volume this is clearer than ever. Jack is the desperately sad love story of Jack Boughton and Della Miles, a white man and a black woman in the context of segregation—an impossible love. Like Lila in the novel devoted to her, Jack is a human being fated to name himself. For...

Using a Tibetan Gong to Increase Staff Member Engagement During Time Outs.

Perioperative and procedure area nurses can encounter barriers during the time-out process. In March 2016, a mock regulatory agency surveyor identified a gap during a time out in our cardiac catheterization laboratory. We worked with our facility's holistic nursing group to identify a solution to gain the full attention of all procedure area team members during each time out. Historically, ceremonial leaders used a gong to begin events because they thought that the sound helped participants focus on the ceremony. Because we wanted staff members to participate in a mindful practice during time outs, we decided to use a Tibetan gong to draw attention to the process. After implementing this change, staff members were more engaged during the time-out process than they were before the change. In addition, facility leaders requested that we share our process with the staff members in the perioperative and endoscopic areas.

Position Tapini In Yajña Ceremony: Perspective Tealogi Hindu

<p><em>Tapini</em> has a strategic position in the <em>yajña</em> ceremony This feminist figure in the perspective of Hindu theology has been able to become a ceremonial leader even though it is customary to wait until the Pedanda dies. However, sometimes also in a Pakraman Village such as Sanur, the Pedanda of the one who has not died gives Pedanda his wife the opportunity to become the leader of the ceremony when she is overwhelmed to accept the wishes of Hindus so that she becomes the leader of the <em>yajña</em> ceremony . This shows that the current relationship in the position of leader of the ceremony is a serious challenge because a Tapini must also be an expert in the position of Goddess, as a teacher, and as an tukang banten. </p>

Dialogues with the Archives: Arrarrkpi Responses to Recordings as Part of the Living Song Tradition of Manyardi

AbstractThis article explores the role of legacy recordings of song for a family of Arrarrkpi (Mawng-speaking people), who are contemporary singers and dancers of manyardi, a public ceremonial performance of western Arnhem Land, in their collaborative work with a team of Balanda (Euro-diasporic) researchers. Drawing inspiration from the dialogical approach of the Yolŋu ceremonial leader and scholar Joe Gumbula, the article reflects on various dialogues that inform the research, practice and archival recording of manyardi. We demonstrate how legacy recordings reinvigorate contemporary performance practice in collective settings, rather than serving as canonical or ideal versions of song sets to be replicated by an individual singer. We suggest that maintaining the linking and organisation of enriched song metadata from this community to the archival collection will enable future song inheritors to maintain dialogues with archives that hold recordings of manyardi.

Remembering Joseph Neparrŋa Gumbula

AbstractJoseph Neparrŋa Gumbula was both a senior Yolŋu ceremonial leader and performer—Dalkarramirri and Liya-ŋärra’mirri—and a visionary rock musician who was able to enact the Law in multiple media. This short article reflects upon Gumbula’s contribution to the National Recording Project for Indigenous Performance in Australia and other intercultural projects, and in particular the author’s experiences of performing wangga songs from the Daly region with Gumbula in a number of intercultural contexts.

This is so contemporary? Mediums of exchange and conservation

What conservation strategies can be used for Tino Sehgal's 2005 work This Is So Contemporary, and what are their relations to oral traditions? Sehgal's art leaves no material traces, as the artist resists the use of photos and videos acting as a documentary surrogate for his work. This paper will explore how Sehgal's non-written documentation strategies connect to the work of Yumutjin Wunungmurra, a contemporary artist and ceremonial leader from Northeast Arnhem Land, Australia. The connection will be tracked through the role of caretaker and custodian that features in the workflow of both artists. The paper asks whether the performance-based strategies discussed can support the notion of conservation as a social process with multiple stakeholders.

Co-Authoring Relationships: Blackfoot Collections, UK Museums, and Collaborative Practice

Ceremonial leaders from the four Blackfoot Nations of Siksika, Piikani, Kainai, and the Blackfeet work together to pursue the shared goal of accessing museum collections for the collective good of their communities. They also favor an approach that draws on Blackfoot concepts of consensus to allow them to make meaningful relationships with museum workers. This article focuses on the Black-foot Collections in UK Museums Network, which has aimed to generate and exchange knowledge about little-studied Blackfoot cultural items in British collections. In order to undertake this work, the network established a way of working shaped by Blackfoot concepts of co-existence and practices of relationship-building as well as by current approaches in museum anthropology, which foreground dialogic models yet acknowledge their limitations. Through an ethnographic discussion of the network's reciprocal meetings, held between 2013 and 2015 in Blackfoot territory in Alberta, Canada, and Montana, USA, and in museums in southern England, I examine how Blackfoot practices of co-authoring relationships can shape new relations with museum staff who are critically evaluating the possibilities for collaboration.

TRADISI MEGALITIK PADA RITUAL KEKERIK DI KALANGAN MASYARAKAT TENGGER

The Kekerik ritual has been conducted to celebrate 40 days baby delivery. The ritual is conducted by dukun, a ceremonial leader in Tengger society. This ritual is held to avoid some bad influences from evil spirits arounds. The baby who had this ritual means accepted by Tengger society and start a new life as a holy baby. This kekerik ritual shows megalithic tradition, which is the ancestor spirits is invited to bless the host and also some offerings is made to be presented for the ancestor spirits. The study that conducted in Keduwung village, Puspo district, Pasuruan Regency, East Java Province showed that kekerik ritual reflects megalithic tradition in a Tengger society. This condition is interesting because Tengger people has been known as Hinduneese. The study that define the relation between megalithic tradition and kekerik ritual is applying ethnoarchaeology approach, especially cultural sustainability which assumes that megalithic tradition in Tengger community is related to the past.

Centers of control: Revealing elites among the Ancestral Pueblo during the “Chaco Phenomenon”

The use of violence as a means of social control among higher status members of the Ancestral Pueblo is explored by using data derived from the burials and the burial context of several sites between AD 850 and 1300. High-status burials, while relatively rare in the archeological record, are of interest because of the role the individuals are assumed to have played in the culture. It has been suggested that there were “elites” among the Ancestral Pueblo during a particularly volatile period that corresponds with the growth, development, and decline of Chacon Canyon and to a lesser extent Aztec Ruins, two major political and ritual centers. Using a bioarchaeological approach that integrates the human remains with the archeological context, burials from Chaco Canyon were compared with burials from other sites in the region based on demographic (age and sex), nutritional (stature), activity (robusticity and entheses), health (pathological conditions), violence (cranial trauma), and cultural (mortuary pattern) patterns. Crucial for expanding our understanding of the role of hierarchy and social control in the Pueblo world, these data suggest that there were high-status individuals who functioned as political and ceremonial leaders.

Lucayan–Taíno burials from Preacher's cave, Eleuthera, Bahamas

AbstractIn March 2007, three prehistoric skeletons were excavated and analysed from Preacher's Cave on the northern aspect of the island of Eleuthera in the Bahama archipelago. The human skeletal remains represent two males and one female dating to AD 800–1300. The first is a female in the 30s with mild osteoarthritis of the joints and spine and several healed fractures who may have been an important community elder. The second is a male in the 20s with Schmorl's nodes who may have been a shaman or even a victim of interpersonal violence. The third is a male in the mid to late 20s also with marginal osteoarthritis of the joints and spine who may have been a ceremonial leader and village headman. The high incidence of carious lesions implies a cariogenic diet possibly rich in starchy foodstuffs or even fructose. The presence of grave goods and plaited mats suggest that at least two individuals may have been of high status. This study emphasises the significance of caves to Lucayan–Taíno mythology, cosmology and mortuary practice. Copyright © 2010 John Wiley & Sons, Ltd.

The UN Declaration on the Rights of Indigenous Peoples and the Paradigm of Domination

This article argues that the term ‘Indigenous peoples’ is correctly interpreted as ‘dominated peoples’. It is contended that the need for the UN Declaration on the Rights of Indigenous Peoples – adopted by the UN General Assembly on 13 September 2007 – was a direct consequence of (1) a tradition of states defining Indigenous peoples as ‘less-than-human’ and (2) states constructing and institutionalising in law and policy a framework of domination against Indigenous peoples. However, far from being a remedy to these issues, not one of the 46 Articles of the UN Declaration addresses the issue of domination and Indigenous peoples. A critical examination of the UN Declaration must account for the fact that state actors involved in foreign and international affairs are intent on maintaining the status quo and are quite cognisant of the social construction of reality. In the United States in particular, the framework of domination that constitutes US Indian federal Indian law and policy is traced to arguments found in Vatican documents and Royal colonial charters of England that a discovering ‘Christian prince or people’, ‘Christian state’ or ‘Christian power’ had the right to assume an ‘ultimate dominion’ (right of domination) as against original non-Christian (‘heathen’ and ‘infidel’) nations and peoples. It was the issues of lands, resources and self-determination that arose from this Christian European system of categorisation which drove American Indian elders, spiritual and ceremonial leaders, scholars and activists into the international arena in 1977, and eventually resulted in the UN Declaration being adopted 30 years later in 2007. It remains an open question as to whether the UN Declaration provides a means of overturning the dual tradition of domination and dehumanisation that the United States and other states have built and maintained for more than two centuries. In the case of the United States, such a reform on the basis of the UN Declaration seems highly unlikely, given the unwillingness of the US government, including the US Supreme Court, to disavow or discontinue using its system of dominating categories against Indian nations and peoples.

What do we know about the chancellors of Australian universities?

This research attempts to explore the key social characteristics and demographics of Australian chancellors to determine who they are and where they come from. The chancellor of an Australian university wields an enormous amount of power, from overseeing the appointment of the Vice‐Chancellor (VC) to fulfilling various statutory requirements. Chancellors instil corporate values and they are pivotal to effective university governance and ‘owner’ representation. Yet, few have academic backgrounds. Chancellors are more than figureheads and ceremonial leaders and, as such, can have a significant impact on their individual universities and even on the higher education sector, overall. The research presented here demonstrates that it is possible to construct a reasonably accurate profile of the typical chancellor, based on factors such as occupation, age, academic field, gender and the undergraduate university that was attended. This research also mirrors similar research, undertaken by the authors, regarding Australian VCs.