Ritual Forms Research Articles

The formation of basic approaches of anthropological theater and theatrical anthropology

This article reveals the basic techniques and approaches formed at the dawn of two important and relevant vector of interaction between theater and cultural anthropology in modern theater art, anthropological theater and theatrical anthropology. The goal of this research lies in the analysis of basic techniques and terms that emerged at the early stages of establishment of practical and theoretical approaches towards studying the ritual and theatrical forms. P. Brook's expeditions raised the question of the key elements of theatrical art. For achieving the result, the English the director and screenwriter used bodily techniques and work with space and objects existing in ritual forms. E.Barba, while working in Amazon jungle, resorted to the tactics of participant observer B. Malinowski. The technique of cultural exchange, which appeared in 1970s, is used by K. Kazimierzczuk and modern Polish anthropological theater. The methods of cultural anthropology underlies the formation and development of new ways of interaction and communication between the actors and audience. The experimental works of Peter Brook and Eugenio Barba of the 1970s are analyzed from the perspective of using the methods of cultural anthropology by stage directors. Anthropological theater and theatrical anthropology reveal to modern practitioners and theorists of theatrical art a wide variety of unique methods of work with corporeal nature of the actor, and become the foothold for the development of new relations between the actor-performer and viewer-copartner in performative practices and multicultural phenomena.

Particularități ale vieții spirituale ale comunităților neolitice de la Parța (județul Timiș) prin prisma datelor arheozoologice / Peculiarities of the spiritual life of the Neolithic communities from Parța (Timiș County) in terms of archaeozoological data

The faunal material that is the subject of this archaeozoological project comes from archaeological research on a Neo-Eneolithic settlement located on the border of Parţa village (Timiş County). The settlement represents one of the most important Neolithic settlements in northern Banat, and is believed to have been one of the region’s major settlements in the late Neolithic period.The numerous archaeological research campaigns have determined numerous data related to the spiritual life of the prehistoric communities in Parța, highlighted by the research of the two sanctuaries and the observations about ritual practices outside the shrines (house altars, ritual deposits, etc.). In most cases, these communities expressed in various ritual forms their veneration and gratitude to the gods, using animals or parts of them to perform these rituals.In this paper we want to address those issues related to the usage of animals (or animal parts) in ritual practices, insisting on the identified taxa and the distribution of animal remains in ritual complexes, continuing with the interpretation of the data obtained. Finally, we want to discuss possible hypotheses related to ritual practices, argued by paleofaunal data.

Przestrzeń słowem malowana w relacjach meczów siatkarskich

The article presents methods of indicating space in sports coverage of Plus Liga and Tauron Liga volleyball matches broadcast on the dedicated sports channels of Polsat television in the years 2019–21. With the help of cognitive analysis, combining the concepts of JOS and MOS and conceptual schemas including the metaphor, and taking into account the results of linguistic analysis of statements in matches, it has been shown that space is conceptualized in various ways in individual modes of the text – in the image transmitted to the viewers and in the words addressed to them. The evoked conceptual category is an important multi-level three-dimensional area, at the same time being a component of the game strategy. In the statements, it is signaled both in subjective and objective terms in the form of messages with a ritualized form, as well as unconventionally formulated reports using metaphors, intertextual references and surprising conceptual imaging.

"РЕФОРМИСТЫ ВСЕ ИСПЫТЫВАЮТ НА СЕБЕ, А ПОТОМ ОРТОДОКСЫ НАС ДОГОНЯЮТ": ТОЛКОВАНИЕ ПЕРИОДА ПАНДЕМИИ COVID-19 В РОССИЙСКОМ РЕФОРМИСТСКОМ ИУДАИЗМЕ

The article is devoted to understanding of the interpretation of the period of the COVID-19 pandemic by members of the communities of Russian Reform Judaism. The problem studied is that in the religious field the reaction to the state quarantine measures was ambiguous. Thus, there is a need to analyze various cases. This article examines the reaction to the pandemic among the rabbis of the Jewish Reform communities in Russia, as well as the theological explanation of the chosen way to communicate during the crisis period. The key question of the study: how do leaders of the reform movement theologically define the need to move religious services online? The study was conducted using semi-structured interviews and participant observation. As a result of the analysis of interview data, the general position of the movement allowed changing the form of a religious ritual depending on the context. In this case, during a pandemic, the life of an individual believer is at risk. The leaders of the communities in question also did not meet resistance regarding the developed position among the believers (as opposed to the orthodox communities).

Parliament and Convention in the Personal Rule of James V of Scotland, 1528–1542 by Amy Blakeway

Reviewed by: Parliament and Convention in the Personal Rule of James V of Scotland, 1528–1542 by Amy Blakeway Janet Hadley Williams Blakeway, Amy, Parliament and Convention in the Personal Rule of James V of Scotland, 1528–1542, London, Palgrave Macmillan, 2022; hardback; pp. xiv, 361; R.R.P. €99.99; ISBN 9783030893767. As a capable administrative historian, Dr Blakeway wastes no time: 'At its heart, this book argues that specialized and expert advice was a central factor in governing Scotland in the reign of James V' (p. vii). Her study of consultation and decision-making during James's personal rule, drawing constantly on primary sources, bears this out, the resulting rich body of material greatly modifying and enlivening the accepted narrative. Blakeway first discusses earlier misconceptions about personal as opposed to minority monarchical rule, showing that, contrary to the old assumption that 'strong adult kings ruled free from the constraints of Parliaments, councils and the like' (pp. 2–3), in the case of James V the opposite is apparent in much of the evidence. This is obscured, she notes, by changes in record-keeping practices, and the creation in 1537 of a 'secret council register' no longer extant. Blakeway concedes that the king could sometimes overrule these central advisory committees, but she shows too that he did on occasion incorporate consultation when he might have bypassed it. Blakeway establishes the nature of each of the bodies operating during James's personal rule—parliament, court of session, and committees, including the lords of council, 'secret council', lords of articles; conventions of the burghs; and the hybrid 'lords of articles and council'—examining the parts each played (occasionally across multiple meetings), and the ways in which they might sometimes interact. Parliament, for example, had distinct roles as court (although one willing to negotiate for a high price), and as legislator; the conventions could plan for warfare and grant a tax, yet could not enact a permanent law, or try traitors, distinctions that eliminated them as rivals to parliament. She considers, too, the limitations of sources, and the need, despite modern editions, to consult the manuscripts. The register of the lords of council and session, Blakeway observes, does not present original notes, but those compiled after meetings; actual manuscript entries are sometimes incomplete, awaiting, and not always receiving, information. She cautions that the lack of sederunt lists inhibits conclusions about who was involved in particular decisions; that council and convention records have 'wildly differing levels of detail' (p. 65); and that, [End Page 152] to some foreign reporters, the Scottish conventions were unfamiliar, thus not always accurately described. She addresses the period's linguistic flexibility—the elasticity of the terms 'lords' (p. 12) or 'tax' (p. 215), for example—and its usefulness in singling out the unusual meeting from others. Chapters 2–4 examine in more depth the various relationships between councils and conventions, and the development of each during the reign. Chapter 2 charts the complex course by which the lords of articles became more than a body simply drafting laws. Chapter 3 considers the types of specialized meeting that preceded three significant events: domestic campaigns (borders; Hebrides, 1530–31); a foreign campaign (Anglo-Scottish War, 1532–33); and the royal marriage (1528–36). For both chapters, Blakeway looks at the size, type, and reasons for each meeting, and at how information was withheld or communicated—sometimes taking the ritual form of public counsel to the king, sometimes tightly controlled by secret council. New details emerge, on the concern for the king's heirless state (p. 92); in the conduct of the case of Mac Dhòmhnaill of the Isles (pp. 103–05); and on the use of differently constituted meetings to address several types of activity, all, however, relating to the broader concern of the larger meeting(s) (p. 126). Chapter 4 studies the role of the third estate (burgesses) in central government, particularly in matters of international trade and choice of staple port, and how local interests could vary responses. This less powerful estate developed alternative ways of operation—discarding royal officialdom; collective bargaining; engaging directly with the king—, the study of them hampered by loss of some records...

Funeral Traditions in The Mat Lou Ethnic Culture in Lilinta Village, Raja Ampat Island

This study aims to determine the implementation of the funeral ceremony in the Mat Lou ethnic community in Lilinta Village, West Misool District, Raja Ampat Islands. This research was qualitative using the social phenomenology paradigm with a flow chart model analysis. Results of this research: The culture of Raja Ampat community, especially in Lilinta village, which is Islam as a majority, has been through a culture diffusion and transformed with the existing local culture to produce a new culture. The cultures which are still conducted in the performance of various death are Tahlilan that has differences on its implementation, lifting the corpse using Koi (beds) where the other region in Indonesia those activities are conducted using coffins, the differences in making tombstone and also bones bath (Sof Kabom) which has various myth symbols in it. Immigrants have a role in spreading culture to bring up the assimilation of new cultural traits and elements of the Lilinta community in the form of other rituals that complement the death ritual

Inhaling thick smoke: cannabis subculture, community forming and socio-structural challenges in Nigeria

Research on cannabis subcultures has a long history in Western countries. In Nigeria, there is a dearth of such studies. This study explored cannabis use and community forming and how users manage police’s extrajudicial practices and stigma from the broader society in Awka, Nigeria. We elicited data using participant observation and semi-structured interviews with men and women who use cannabis. Two forms of cannabis exchange rituals guided by reciprocity norms were common, facilitating social interaction and solidarity among cannabis users’ networks. These sharing rituals include passing joints from lip to lip and purchasing a single-use quantity for someone in need with the receiver expected to reciprocate that goodwill in the future. Cannabis users encounter challenges, including structural stigma, fear of arrest, and extrajudicial practices such as being pressured to offer bribes or pay for bail (constitutionally free) when arrested. Another (gendered) challenge was heightened social stigma, which women who use cannabis mostly experienced. Cannabis users form communities or subcultures around the drug, which cushion the effects of persecution by corrupt law enforcement agents and social discrimination. They also employ innovative ways of using cannabis to avoid detection, arrest, and stigmatization. With culturally specific findings from a non-Western context, our study furthers knowledge on cannabis subcultures. The findings have demonstrated that cannabis subcultures still exist in Nigeria despite the changing drug landscape and widely discussed tendencies towards normalization in the Global North. Our findings also indicated that cannabis users suffer stigmatization and human rights abuses. There is a need to address drug-related social-structural stigma and police corruption in Nigeria.

The “Constitutive Relevance of Models” (CRoM) Test

Abstract This paper introduces a tool designed to mitigate a longstanding challenge to developing social anthropological theories of ritual – how to generate enough comparable case studies for rigorously testing the predictive strength and generalizability of the theory under scrutiny. Our “constitutive relevance of models” (CRoM) test identifies structural continuities between anthropological and psychological theoretical models of ritual phenomena that would justify sharing some analytical tools between models. With this test, anthropologists can in certain cases draw on a psychological theory construct’s superior empirical tractability to more efficiently identify instances of ritual phenomena that are suitable for developing and testing their own anthropological models. To demonstrate, we apply a CRoM test to validate the use of a construct developed under a psychological theory of ritual, Lawson and McCauley’s “ritual form hypothesis,” to search for case studies suitable for assessing the theoretical claims that anthropologist Roy Rappaport made for “highly sacred” rituals.

READING THEYYAM AS AN ARCHIVE OF THE SUBALTERN COMMUNITY OF NORTHERN KERALA

Theyyam is a ritual art form exclusive to Northern Kerala, performed by the Scheduled Castes & Scheduled Tribes. It is the socio-religious movements that gave them a platform to put forth their problems and change the attitude and treatment of upper castes towards them. Until then, it was a medium for them to present the trauma and victimhood long endured by their community under casteism. This is well fabricated in various elements surrounding Theyyam, such as Thottam Pattu. Theyyam also projects the kinds of ritual and spiritual practices of their community. So, this research attempts to read Theyyam as an archive of the subaltern community by borrowing the Archive concept defined by Gayatri Chakravorty Spivak in her essay 'The Rani of Sirmur: An Essay in Reading the Archives.' As the art form is linked with religious beliefs, it has survived over the years, recognising the community's struggles under casteism and their heroic figures. Thus, this research also attempts to have a close reading of each element surrounding it.

The Sacrificial Ritual and Commissioners to the South Sea God in Tang China

Previous studies on the Nanhaishen Temple 南海神廟 (Temple of the South Sea God) in Guangzhou in the Tang dynasty focus mainly on the South Sea God as the patron of the Maritime Silk Road, without thoroughly discussing the state ritual and the sacrificial right of the Tang government. This paper illuminates five new points concerning the ritual. First, the sacrificial ritual to the South Sea God developed from the suburban rituals in previous dynasties into both forms of suburban and local rituals, which was also categorized as the medium sacrifice among the three major sacrifices in the state ritual system of the Tang dynasty. Second, the first commissioner who was sent by the central government to perform the sacrificial ritual to the South Sea God was Zhang Jiuling, and henceforth the temporary assignment of court officials to the ceremonies became institutionalized. In the tenth year of Tianbao (751), the South Sea God was entitled Guangliwang 廣利王 (King Guangli), and the commissioner sent on this mission was Zhang Jiuzhang, Zhang Jiuling’s third younger brother, rather than his second younger brother Zhang Jiugao as seen in some records. Third, most of the commissioners were dispatched by the central government in the early Tang, and therefore the sacrifice to the South Sea God was related to the state ritual system; but in the late Tang local officials became dominant in the ritual ceremonies, and thus good harvests and social stability in the Lingnan region became the major concern of the sacrifice. Fourth, the legend that the Buddhist Master Xiujiu 休咎禪師 took over the temple and accepted the South Sea God as his disciple reflected the reciprocity between Buddhism and the South Sea God belief. Last but not the least, the sacrificial ceremonies to the South Sea God established in the Tang dynasty and performed by the officials of both the central and local governments had a significant influence on the ritual in the following dynasties.

Mecmuâ-i Sâz ü Söz’de Yer Alan Dini Musiki Eserleri Üzerine Bir İnceleme

Yapılan bu çalışmanın odak noktasını 17’nci yüzyılın önemli eserlerinden Mecmuâ-i Sâz ü Söz’de yer alan dini musiki eserleri oluşturmaktadır. İlahi, tesbih, tevhid ve ayin-i şerif gibi Türk din musikisinin önde gelen 34 repertuvar bileşeni mecmua içindeki sayısal dağılım, nota yazısında kullanılan işaretler, makam, usul ve form yapısı başta olmak üzere güfte dinamikleri üzerinden analiz edilmiştir. Yapılan değerlendirmeler ışığında dini türlerin mecmua içinde dokuz farklı fasıl içinde tanzim edildiği; bilhassa ilahi ve tesbihlerin şemsiye bir başlık olarak kullanıldığı; tevhid türünün anlamına uygun bir örnekle temsil edildiği; ayin-i şerif’in ise günümüzdeki ayin formunun üçüncü bölümünden ibaret olduğu tespit edilmiştir. Ayrıca bu eserlerde anahtar ve usul göstergeleri ile ses değiştirici işaretler bulunmaktadır. Yine röpriz, puandorg, uzatma ve deyim bağı gibi notalama işaretlerini görmek mümkündür. Dini eserlerin ezgi organizasyonu on beş farklı makam içinde yer alırken Hüseyni ve Neva makamları nicel olarak öne çıkmaktadır. Buna karşın günümüzün dini musiki repertuvarında oldukça sık kullanılan Uşşak ve Segâh makamlarının temsil oranı oldukça düşüktür. Zaman organizasyonu ise beş farklı usul üzerinden gerçekleşirken burada Düyek usulü öndedir. Usulü belirlenemeyen eserlerin varlığı ise dikkat çekicidir. Eserler form açısından değerlendirildiğinde ilahi, tevhid ve ayin şerif’in tesbihlere nazaran sınırlı bir müzikal ifadeye sahip olduğu, biçim yapısı açısından tesbihlerin diğer türlerden ayrıldığı görülmektedir. Güfte bakımından aruzlu yapının hâkimiyeti öne çıkarken dini eserlerin anlam evrenini ağırlıklı olarak gazel, murabba ve koşma nazım şekilleri inşa etmektedir.

THE IMPORTANCE OF RITUALS IN COURT PROCEEDINGS

The article focuses on defining the concept and historical roots of ritual. The ritual component of justice is analysed. The characteristics and role of rituals in modern justice are identified. The contemporary judiciary is becoming more and more isolated, its structure more complex and branched out, each of which serves as a safeguard against the errors of the previous one. However, above the last instance, there is still something that guarantees justice and inspires confidence in the human court. This is reminded by the judicial rituals that continue to accompany the judicial process. Court rituals are not only an accepted way of doing things; they also convey information that contains the answers to many of the questions that people subconsciously ask themselves when they come into contact with the courts in particular situations. The deeper one understands the origins and traditions of the judiciary, the greater is the trust in the court, which is so necessary in the modern conditions of the development of our society, when the very idea of justice and guarantees of judicial protection is proclaimed as one of the main legal values. Today, some part, perhaps a significant one, of this functional purpose of rituals has been irrevocably lost and one can speak of the end of the era of a society of sacred traditions. Rather, we can talk about the transformation of a number of ritual forms into legal forms by reducing their religious significance, and about the transfer of sacral significance to the values of modern secular civilisation – the independence of judges, free access to justice, etc. Today’s judicial rituals are as necessary for participants in the process as they were a thousand years ago, despite the fact that not many people think of them as such, perceiving them precisely from a legal perspective. The traditions of court rituals should not only be observed as a tribute to the past, but their performance should be conscious and filled with meaning in keeping with today’s demands, for trust in a court that looks and acts beyond the perceptions and expectations of observers is hardly possible. The court, both in the Middle Ages and today, differs from various pseudo-judicial organizations (such as the emergency courts, which are based on arbitrariness) precisely in judicial rituals – the attributes of a real judicial process. Just as rituals were important in times when the court was trusted by virtue of their observance, so today the court needs rituals when the very idea of justice and guarantees of judicial protection is proclaimed to be one of the most important legal values. The court today more than ever must conform to modern ideals which are hardly more sacred values than the divine justice in the medieval court.

The Globalization of an Interaction Ritual Chain: “Clapping for Carers” During the Conflict Against COVID-19

AbstractSociologists have long been interested in the theoretical possibility of a universal ritual. Despite a growing number of indicators of world society and globalization, there have not been attempts to observe and analyze the international reach of particular rituals. We propose an extension of the “interaction ritual chain” by theorizing how an interaction ritual might be created and diffused internationally. We look at the case of the COVID-19 pandemic, which created shared conditions of social distancing and emotional distress. We analyze a discontinuous chain of urban and national interaction rituals that focused attention on the efforts of healthcare workers fighting the virus. We count clapping and noise-making in 101 countries and 26 global cities. While we find similar ritual forms and international symbols of solidarity, there was also substantial evidence of conflict and particularism.

Encounters in and with Summer Camps—Happy Childhood, Alternative Bildung, or What?

Although they commonly are associated with recreation, summer camps for children can be seen as educational arenas that both supplement and challenge school education. Summer camps provide education in a broad sense of bildung. The article aims at describing what is experienced in summer camps and proposes various theoretical frames for these bildung processes. The main focus is on summer camps in Russia, and we interviewed Russian informants who participated in summer camps. The findings were that learning in the camps tends to be non-instrumental, allowing room for play and experimentation for both pupils and teachers. Social learning is marked by collective elements such as camp rituals and spontaneous solidarity, both forming an individual personality. Outdoor activities are important because they connect children to nature and develop a sense of place marked by biophilia. Furthermore, nature’s materiality creates a sense of being in the world, which means developing a sense of multiple relational settings, spanning from the materialities of geography, place, and objects to experiencing new social settings in the form of solidarity, ritual, and friendship.

A Group of Geoglyphs in the Lower Carabamba Valley, Northern Peru

In 2019, while conducting a survey of the Carabamba River valley (ca. 150–3,325 m asl) in northern Peru, we identified and surveyed a group of five unreported geoglyphs. Their location and iconography suggest that they date from the Formative period (1800–200 BC) and that they were possibly associated with a form of fertility ritual.

Feeling of love in Batticaloa folk songs

Literatures have been studied orally before taking written form. History makes it clear that such songs were written during the Sanskrit period. These oral literatures shed light on the life and history of a country and its flaws and serve as a mirror that reveals the cultures, customs, and ancient thoughts of the people. Although the study of folk songs on the world stage has been in vogue for a long time, it came into practice in Tamil Nadu in the 19th century and then came into the study. However, it has not been advanced as a separate discipline in the University of Sri Lanka to date. Instead, the study of folk songs is being carried out in collaboration with the Tamil Department.In the case of Batticaloa Tamil Nadu, the close connection between India and Sri Lanka due to migration, migration and migration from ancient times can be seen from the identification of Tamils as the first and last king of Sri Lanka.Therefore, it is possible to realize that folk songs are widespread among the people of Batticaloa as there was not only Tamil Nadu connection but also Indian national connection. The songs are arranged in the form of Ritual, Rain and Famine, Lullaby, Game, love, Marriage, Family, Community, Relationship and Career, Obpari, Swing, Satire, Mother Songs.These songs explore love songs, present the feeling of love found in them, show how they fit in with the general characteristics found in the literature of Sangala Agathi and reveal aspects of the Batticaloa socio-cultural hierarchy. The gist of the song is not to give a direct meaning, but to explain its essence. They are classified as motherly songs, Fatherly songs, Leader songs, Leader songs, Friend songs, and General songs.

Desafiando a hegemonia religiosa

Este artigo aplica o marco teórico do mercado religioso para examinar a paisagem religiosa da Lituânia como um campo hegemônico em que o catolicismo dominantes é considerado parte integrante da identidade nacional. O interesse de pesquisa visa explorar o movimento etno-pagão Romuva e suas estratégias para atuar contra a autoridade social da Igreja Católica e construir legitimidade por meio da maximização de capital cultural. Proponho a hipótese de que a forma ritualizada de celebração da festa da primavera Joré poderia ser considerada uma tentativa de construir uma narrativa de identidade alternativa e contra-hegemônia, que retrata uma visão de mundo em que aspectos éticos, culturais, naturais e políticos da realidade lituânia são reunídos para se formar uma unidade integral sob a orientação da religião etno-pagã.

고려시대 별기은(別祈恩)의 성격과 제행(祭行) 형태

This article dealt with the Byeolgieun(別祈恩)’s ritual aspect that was practiced in the whole Goryeo Dynasty. Byeolgieun was a ritual ceremony held by government and royal family in the various Gibokcheo(祈福處；a place for invoking a blessing) such as the palace, temple, mountains, rivers, and shrines etc. As Byeolgieun was the ritual representing the Goryeo Dynasty, which recognized the existence of various divinities, Byeolgieun was performed on the basis of several ideological grounds throughout the Goryeo Dynasty. According to the flow of time, it showed each ideological tone depth progressed and so Byeolgieun’s Buddhistic·Taoistic ceremony shaped in the early, middle Goryeo period, while Shamanistic tendency was stronger in the Late Goryeo period. There seems that the first Byeolgieun recording can be discovered in Byeolryegije(別例祈祭) of SImu 28, Choe Seung Ro(崔承老)’s Sangsomun(上疏文) when King Seongjong(成宗) period. Byeolgieun had already an established interpretation, that is “Eumsa(淫祀)”, means different from ritual processes and rites. But it could figure out that rites aspect regarding to the early Goryeo period Byeolgieun through trying to a new interpretation of exceptional rites such as Byeolryeyeondeunghoe(別例燃燈會)·Teukseolinwanghoe(特設仁王會). Hereafter under the unstable domestic and international conditions, Byeolgieun, which was gradually becoming more formationed and prevailed as national ritual after the establishment of a national organization related to ritual practice, GIeunsaek(祈恩色)·Byeolryegieundogam(別例祈恩都監), then from the word “Byeolgieun” being called to Gieun (contracted form) started to expand, not only in the capital town and palace but conducted ceremony in local area. As entered Yuan(元) intervention period, through the dispatch of those who are in charge the officer, Oesangieunbyoelgam(外山祈恩別監) and Gieunsa(祈恩使), Byeolgieun started to be performed in local Myeongsan(名山；authorized mountains) and temples. Oesanjegosa(外山祭告使), who performed confucianstic Sancheonje(山川祭；rites of authorized mountains and rivers), concurrently served as Oesangieunbyoelgam. When they went to the local Myeongsan for performing rites, they conveyed a decree of amnesty of the king to the local prisoners and they did lots of bad activities by using the high position as national rites officials. These Sancheonje style of Byeolgieun, Oesangieunbyoelgam conducts in the temple of the Myeongsan, can regard as the transition period before type was fixed from Buddhistic·Taoistic ceremony to Shamanistic ceremony in the Late Goryeo period. From the early 13th century, gradually appearing the Mudang(巫堂；shaman)’s ceremony much more prevailed by shamanistic trend since Yuan intervention period. In the Late Goryeo period, Mudangs participated in the politic issues directly or indirectly and using these current situation, Mudangs’ descendants and relatives took the higher status. Therefore Mudangs’ positions were much higher and Byeolgieun was fixed Shamanistic ceremony. Because Mudangs, who charged in GiuJe(祈雨祭；ritual for rain) and several private rituals in and out of the royal family, conducted the national rituals much more than ever, preventing Shamanism theory appeared. And In this circumstance, in order to distinguish “Gieun” in the previous system and separate Shamaniistic ritual formation, “Byeol” was added again then named “Byeolgieun”. Confucian scholars’ intense criticism against Shamanistic Byeolgieun, carried over Joseon, continued. Moreover several Confucian transformation made an attempt, but still remained Shamanistic ceremony.

The Political Economy of Attention

Attention has become an issue of intense political, economic, and moral concern over recent years: from the commodification of attention by digital platforms to the alleged loss of the attentional capacities of screen-addicted children (and their parents). While attention has rarely been an explicit focus of anthropological inquiry, it has still played an important if mostly tacit part in many anthropological debates and subfields. Focusing on anthropological scholarship on digital worlds and ritual forms, we review resources for colleagues interested in this burgeoning topic of research and identify potential avenues for an incipient anthropology of attention, which studies how attentional technologies and techniques mold human minds and bodies in more or less intentional ways.

PERFORMATIVITAS LOKAL DALAM WACANA WABAH

The purpose of this study was to determine the public’s response to the government policies in dealing with the COVID-19 outbreak. The forms of response that are the object of this research are performative forms uploaded on social media. The target of this research is an evaluation of government policies in dealing with the covid outbreak by observing the performative responses presented by the community. The method used is observation and interpretive interviews that rely on local knowledge. Through this method, this research can reveal three elements, the first is the aspect of performative forms, namely ritual forms, performance forms and short films. The second is the aspect of practical knowledge in the form of discourse. In this aspect of the discourse, it is known that the community concept of the corona virus is based on local knowledge. The meaning of the virus has expanded in accordance with the understanding developed by the local community which is sometimes related to the aspects of belief. The third is the performative response that contributes to the prevention of the spread of coronavirus and the recording of local knowledge in dealing with covid-19.Keywords: Performative, Local Knowledge, Covid-19, Pandemic