Ritual Forms Research Articles

Дискурс государственного антисемитизма в СССР (на материале документов 1946-1953 годов)

The aim of the study is to describe the features of the discourse of state anti-Semitism in the USSR during the period of late Stalinism. The paper characterises the commonality of institutional anti-Semitic texts as a means of protecting the Soviet ideological ideal from the harmful effects of Jews. The Soviet ideological ideal is an axiological category that opposes everything false, vicious and therefore hostile. The hostile nature of Soviet documents towards Jews is realised through the strategy of accusing Jews of professing the ideology of national struggle against the “Soviet”. The discourse of state anti-Semitism in the USSR is presented in the form of an accusation ritual consisting of requests addressed to the highest state authorities and indirect reactions to such requests aimed at endowing Jews with a state of guilt. Scientific novelty lies in the fact that the anti-Semitic discourse as a part of the USSR totalitarian discourse is highlighted as a separate object of study. As a result, the specifics of the expression of the Soviet ideological ideal have been determined, the discursive scheme and techniques for achieving a common intentional attitude of anti-Semitic documents have been described.

Sistem Kemasyarakatan dalam Kumpulan Puisi Kanaya Karya Rini Intama

Abstract: The Community System in Rini Intama's Kanaya Poetry Collection. This study aims to describe the form of local wisdom (elements of the social system) in the collection of Kanaya poems by Rini Intama. This type of research is qualitative research. The method used in this study is the conten analysis method (content analysis). The data in this study is in the form of words, sentences, and discourses related to local wisdom forms in the collection of Kanaya poems by Rini Intama. The source of data in this study is a collection of Kanaya poems by Rini Intama. The results showed that there is a cultural element of the social system contained in the form of rituals, a royal system that tells that there is a form of government. In Kanaya's collection of poems, the poet also explains how a woman's struggle in maintaining and caring for a tradition through puppetry and customs that have existed from the beginning of the formation of the Sundanese land. As well as reiterating to the community in order to preserve the conceptions of ancestral culture through arrays and stanzas in each poem.

A Comparative Study of Tagalog and Mandarin Greetings

Greetings play an essential role in everyday conversational routines and are commonly used as a ritual form of politeness. They serve an important function in building and maintaining social relationships. Greetings often consist of brief conventionalized expressions that are not necessarily meant to be interpreted literally, but rather are used as a tool to demonstrate politeness or to enhance the hearer's positive face. This paper aimed to make a brief comparison between Tagalog and Mandarin greetings in terms of phonology, morphology and syntax, meanwhile, greetings as linguistic routines of politeness, similarities and differences of nonverbal greetings in the Philippines and China will be analyzed. It will be helpful for those who want to learn one of these two languages and also be useful for those who want to have a basic knowledge about Filipino and Chinese greeting culture.

Folk Religion and the Idea of the Catholic Nation in Poland as an Intellectual and Pastoral Heritage of Cardinal Stefan Wyszyński

In the article, we present Polish Catholicism as an example of folk religion. As a result of a complicated political history, the Catholic Church became not only the depositary of Christian faith and morality, but also the mainstay of Polish national identity, shaped during the partitions in opposition to Russian Orthodoxy and Prussian Protestantism. It was then that Polishness became a stereotypical synonym of Catholicism. The stereotype of a Pole—a Catholic was consolidated. In Poland, as a predominantly agricultural country, folk religiosity was shaped, appealing to the sphere of ideas and emotions of the rural population or of those of rural origin settled in urban centres. This form of piety was reinforced by Polish Romanticism with its folk preferences. Romanticism, although often inconsistent with Catholic dogmatics, took root in Catholic circles. Its legacy is the messianism present in the Polish collective consciousness, which is also dear to many Catholic thinkers and clergymen. Poland, tormented under partitions, plagued by numerous wars, national disasters, betrayals, and harm caused by neighbouring nations, became an allegory of Christ suffering on the cross. This suggestive image appealed to the mass imagination of Poles, and the Catholic Church became its transmitter. The contemporary face of the Catholic Church in Poland was formed in the times of so-called real socialism, when the Church and its hierarchy once again became defenders of traditional Polishness and Polish national identity, opposing atheisation and the construction of a new identity based on Soviet models. For over three decades, the leader of Polish Catholicism was Stefan Wyszyński, the Primate of Poland, who became a promoter of folk piety, including, in particular, the Marian cult. Through the massive mobilisation of Polish Catholics united by common religious practices, he successfully prevented the secularisation of Polish society that affected other communist states. That is why, forty years after his death, Wyszyński can be considered the architect of contemporary Polish Catholicism with its dominant ritual form of piety and a nationalist trait.

Ritualizar el umbral: posfotografías de la diáspora venezolana.

In the context of the migratory crisis in Venezuela, I analyzed 32 photographs of Venezuelan emigrants, published on Instagram between 2014 and 2019: Cromointerferencia de color aditivo, the artwork of Carlos Cruz-Diez, and floor of the Maiquetía International Airport, has become the iconography of the Venezuelan diaspora given that, before leaving the country, the emigrants portray their feet on the work to spread the photographs on social networks accompanied by long farewell texts. I investigated this phenomenon as a ritual of passage that integrates the farewell at the airport and the taking of the photograph together with its subsequent display on the web. The farewell ritual forms a ritual practice larger than that of the airport, that of post-photography.

A Unique Form of Ritualism of the Early Medieval Population of Sambia

Three decades ago, the author of these paper excavated a number of burials at the Dollkeim/Kovrovo-1 soil burial ground (Zelenogradsky district, Kaliningrad region). At the beginning of the summer of 1981, under an agreement with the Kaliningradmelioratsia Association, the Baltic Expedition of the Institute of Archeology of the USSR Academy of Sciences carried out excavations at the burial ground, part of which fell under the laying of reclamation pipes. After the completion of the excavation work, the author of these lines described a variant of the rituals of the Prussians of the early Middle Ages, unknown until then. It was presented as an inhumation on a wooden platform, named option “a” and was interpreted as a possible transition from cremation to inhumation burial. This variant “a” was presented only at five complexes of the Dollkeim/Kovrovo-1 burial ground. Since then, new data have been received on the funeral rituals of the population of Sambia in the post-Viking era, which allows us to return to the problem of the special form of burials at the Dollkeim/Kovrovo-1 burial ground. All the burials found on eastern outskirts of the Kovrovo settlement were created practically according to a single standard. The deceased tribesman was placed by his relatives on a platform made of wood and resting on stakes. Funerary food was laid on the platform in circular vessels, the fragments of which were subsequently subjected to secondary firing. After the installation of the platform was completed, it was burned. Concerning the situation with burial K2, after the combustion had been completed, its remains were raked to the side and the place of burning could be used repeatedly. As analogies from Western Lithuania show, excavations in 1981 at the Dollkeim/Kovrovo-1 burial ground unearthed a form of burial ritual that was Curonian in origin and survived in Sambia until the pre-Orden time. Further study of this rare form of ritualism will show the connections between the Western Baltic tribes on the threshold of order aggression.

Pesantren Al-Fattah: The Strugle of an Ascetic Waria to Create a Religious Space for Transgender Muslims in Indonesia

This study seeks to describe the struggle of a Muslim transgender ascetic in claiming religious space for transgender in urban Indonesia by creating a pesantren (Islamic school). The study was conducted in Al-Fattah Pondok Pesantren, the only Islamic school for transgender in Indonesia. Al-Fattah is created by Bu Maryani, a transgender ascetic, who contributed her money, thought, energy and prayers for this school, to provide spiritual sanctuary for transvestites, despites her worsening economy and health. While many transvestites look for alternative religion, the experience of Al-Fattah reveal that transgender Muslims may find their religious sanctuary within traditional Islamic practices, not outside the traditional institutions. Al-Fattah transgender Islamic school reveal the power of lived religion, pesantren, and traditional forms of religious rituals to validate Queer spiritual practices. We argue that the use of the traditional forms of religious rituals enable the Muslim transgender to overcome the dilemma of fluidity-and-fixity in queer religious practices.

The Sense of Resisting Power in the Performance of the Makidi Kooththu (Art Form) - A Study

The Makidi Kooththu is a significant art form in Sri Lankan traditional Art Theatre. This argues the disputes among the people who arrived and the people who already there in a ritual form. In the later period, it has grown up to the level of a space which is incorporating people even from the social power space, and debating at the performance level. This has the feature of exposing the power that cannot be able to interpret the opposition directly, converting and presenting it as a ritual art form creation in their cultural space. The important mechanism used here is to allow the audience to have conversation during the performance level of Kooththu and to make them think. The ritual form which is in practice among people is one of the strategies used by them to expose this sense of resisting power. This Makidi Kooththu is a People's stage device which is created in a ritual art form theatre in order to curtail the power. The factors such as the way the ritual form is managed and the manner the power is resisted are analysed here.

Pious publicity, moral ambivalence and the making of religious authority in the Tablighi Jamaat in Pakistan

ABSTRACT Pakistani Tablighis, practitioners of the transnational Islamic piety movement, the Tablighi Jamaat, believe that Muslims have abandoned ‘religion’ (din) for ‘the world’ (dunya) and this has thrust the world into a state of moral chaos (fitna). The only way to draw Muslims to Islamic practice, they say, is through their own distinct, ritualized form of face-to-face preaching (dawat), which is the sacred means for spreading Islamic virtue because it is modelled on Prophetic example. In this article, I argue that dawat represents what Birgit Meyer has called a ‘sensational form’, an authorized set of practices and techniques for mediating a relationship to transcendental power and creating divine presence. But dawat is structured by an internal tension. On the one hand, dawat requires performing the Prophetic model in order to create a ‘direct’ relationship to God, but, on the other, creating a ‘connection’ between Muslims depends on incorporating new genres and mediums drawn from popular culture and mass media that stretch the boundaries of religion. This moral ambivalence, however, does not just lead to moral failure but instead is addressed through an emphasis on pious companionship (sohbat) and through submission to the authority of pious others. Moral ambivalence, therefore, becomes the generative ground for religious authority. The production and reproduction of religious authority in turn serves as the basis for incorporating novel forms of mediation in order to address diverse and changing social, political and economic contexts while retaining the aura of religious continuity.

Conquest and revival at Chiantla Viejo: the transition of a highland Maya community to Spanish colonial rule

Colonised societies often continue traditional practices in private contexts whilst adopting new forms of ritual in public. Excavations at the Mam centre of Chiantla Viejo in highland Guatemala, however, reveal a more complex picture. Combining archaeological evidence with early colonial documents, the author identifies a revival of Indigenous Maya religion following the Spanish conquest (AD 1525–1550). Despite appearing in colonial records as Christian converts, the Maya directed a sequence of destruction, reconstruction and remodelling of the monumental core of Chiantla Viejo to evoke the landscape of their ancestral settlement of Zaculeu. The results emphasise the importance of public spaces for the persistence of Indigenous religion in early colonial settings.

Care for the Dying in the Late USSR (1970–80s)

Disclosure of the diagnosis is a structural element of modern hospice ideology: the patient must be aware of the diagnosis in order to manage their dying and allow care instead of treatment. Care in hospices makes the last period of one’s life comfortable and maintains the habitual way of life of the dying person. Disclosure of diagnosis, awareness of death, and normalization of dying are thus three interrelated elements of modern hospice infrastructure. However, the case of the late USSR does not completely fit into this rule. On the one hand, there were no hospices in the Soviet Union because any formal disclosure of a diagnosis was banned. On the other hand, based on the study of archival and personal sources, I conclude that despite the concealment of the diagnosis, almost all dying people were aware of their impending death; in the absence of hospices, the dying received homecare; the patients also continued to lead their usual way of life. Hence, concealment of the diagnosis did not lead to unawareness of impending death and a lack of care infrastructure. To explain this paradox, I apply theoretical frameworks developed by Oleg Kharkhordin and Alexei Yurchak who argue that Soviet society had a binary structure consisting of a public ritual part and a private natural life. The nondisclosure of the diagnosis in the USSR was of a ritual form with a reversible function – hiding the diagnosis meant indeed disclosing it. This explains the structure of the Soviet model of care for the dying. The state did not officially deal with the dying and discharged them to their homes, providing them with some support. When the Soviet health care system sent a person home to die, it essentially segregated the private and the public, making it possible for care and dying to happen at home.

RITUAL SESAPA PADA UPACARA PAWIWAHAN DI LOMBOK

Hindus have a variety of characteristics of the five ceremonies as the basic hierarchical foundation in carrying out their beliefs as religious people. Each yadnya will be clearly observ- able in the ritual process of the ceremony to make it appear more attractive, the atmosphere becomes more sacred and religious. In Lombok at the pawiwahan ceremony there is a meaning- ful ritual process, delivered in a humorous manner, using very simple language, aiming to pray for the bride and groom to live a prosperous and happy life. Currently, there is a paradigm shift in thinking about the greeting because the public's perception of it is considered pornographic, excessive, so that it will disturb the situation of the sanctity of the temple of merajan, or its denial. The formulation of the problem consists of: What is the form of sesapa at the pawiwahan ceremony in Lombok; process of the sesapa ritual at the pawiwahan ceremony in Lombok. In general, the purpose of this study is to describe and analyze the sesapa ritual at the pawiwahan ceremony in Lombok and to contribute to the preservation of the noble Hindu culture. This research is descriptive qualitative where the results of the research will be described the form sentences. With a theoretical basis referring to Interpersonal theory, Action Theory, and Sym- bolic Interactional Theory to dissect the formulation of the problem studied. The forms of the sesapa ritual at the pawiwahan ceremony in Lombok include: Mepejati, Meketelun, Ngendek, Inflammation, adult ngerereh. while the sesapa ritual process at the pawiwahan ceremony in Lombok begins with Mewidhi Widhana by starting with Mebyakala, Natab Banten and Mejaya- jaya, Nyongkolan and Mekunyit Keladi, Mejanguk and the meanings contained in the sesapa ritual at the pawiwahan ceremony in Lombok, namely: as the meaning of purification, means of meaning supplication and meaning of Welfare.Keywords: Sesapa Ritual, Pawiwahan

Accession to the Throne of the Olowu of Ancient Owu Kingdom: A Case Study of Oba Olusanya Adegboyega Dosunmu Amororo II

Kingship institutions headed by traditional rulers have been in existence for centuries before the advent of colonialism. Indubitably, the presence of colonialism paved ways for different political structures, from the independence of Nigeria in 1960 till the return of governance to civilian rule by the military regime headed by General Abdul-Salam Abubakar in 1999, all these changes in the political structures of Nigeria, had a lot of effect on the status and position of the traditional rulers; from a position where they were the chief executive of their domains to advisers in the present political dispensation in Nigeria. Be that as it may, traditional institutions still show utmost resilience in the face of various political changes it has passed through, as the traditional rulers are being accorded a high degree of legitimacy in the eyes of the populace. This paper, therefore, presents discussion on the accession to throne in Yorubaland, the stool of the Olowu of Owu in Abeokuta, Ogun State, Nigeria, with reference to the processes involved in the selection, initiation, coronation and installation of Oba Olusanya Adegboyega Dosunmu Amororo II, as the 13th Olowu of Owu kingdom. The discourse relies on oral interviews and supplemented with secondary data. In the main, the paper presents that there are six ruling houses in Owu kingdom which are: Akinjobi, Akinoso, Amororo, Ayoloye, Lagbedu, Otileta and that the basis of rotation was to be adopted in selecting a new king whenever the stool is vacant. The study further discovers that when it was the turn of Amororo dynasty, six persons jostled for the coveted stool out of which Oba Olusanya was successfully chosen by the Kingmakers as the best candidate. The study concludes that initiation which is needed to be done for a new king came in a different dimension for late Oba Olusanya, although he entered “ Ipebi” seclusion but no form of traditional rituals or rites was performed for him and on him. Keywords: Kingship Institution: Colonialism: Owu Kingdom: The Stool of Olowu of Owu: Ruling Houses: Initiation: Nigeria

Ritual Form and Ritual Choice among Mauritian Hindus

Ritual Form and Ritual Choice among Mauritian Hindus

Asuhan Keperawatan Pada Tn.S Dengan Halusinasi PendengaranDi RSJ Prof DR Soerojo Magelang

Hallucinations are a form of reality orientation disorder characterized by a person giving a response or judgment in the absence of a stimulus received by the senses, and is one of the effects of perceptual disturbances. The purpose of this study is to provide nursing care to clients with impaired sensory perception of hearing with dhikr and istigfar therapy. The method used by the researcher is a qualitative study using case study research (case studies) with a nursing process approach in one patient who has sensory perception disorders. The process of collecting data by interviewing, observing and viewing the patient's medical records. Data analysis was carried out by data collection and data reduction. The results of the research that all interventions have been successfully carried out and nursing problems are resolved as shown by the patient being able to control his auditory hallucinations with dhikr and istigfar. Spiritual Therapy with Islamic dhikr and istigfar, which is a treatment and treatment aimed at healing a mental illness, to each individual, with inner or spiritual strength, in the form of religious rituals not treatment with drugs, with the aim of strengthening one's faith so that he can develop his potential and religious nature to the fullest. So it can be concluded that the application of dhikr therapy can control the auditory hallucinations experienced by the client.

RELIGIOUS VALUES IN BALINESE HINDUISM DEATH RITUALS: AN ANTHROPOLOGICAL PERSPECTIVE

This paper highlighted the religious values of Balinese Hinduism death rituals in the framework of Anthropology. This research utilized Typological and Content analysis methods to describe the classification of the different burial ceremonies of Balinese Hindus and then analyze its message properties within the literature. Perse, it is apparent that the religious values of Balinese Hinduism death rituals consisted of Pitra Yadnya as its very essence, following the guidance of the Almighty God, Sang Hyang Widhi Wasa. This research concluded that following an Anthropological approach, the Myth of Balinese Hinduism plays a decisive role in constructing the community’s belief system, which is associated with the emergence of diverse forms of rituals. As implementing the rituals focuses on adhering to the Sacred in its relation to the surrounding profane world, it is also clear that Balinese Hinduism death rituals occupy a holistic and cultural relativism position, which is vital in the Anthropological approach.

Ritualizing Abortion: A Qualitative Study on Ritual and Its Meanings in The Netherlands

The present study investigates ritualizing abortion in the Netherlands. Explorative, qualitative research was conducted with semi-structured interviews (n = 13) with women who looked for counseling and 43 online personal stories about the abortion from the website of a national care and expertise center. The results reveal three main categories of ritualizing: (1) creating and using symbols privately and online, (2) remembering or honoring the experience and (3) embodied ritualizing. The data reveal that respondents find meaning in the ritualizing through sharing the experience with others, expressing various feelings through symbolic and ritual forms, fostering a connection with the child-to-be, showing respect, seeking closure and transforming the experience in a meaningful way. This research reveals types of ritualizing practices in relation to a meaningful life event such as abortion. For a specific group of women experiencing decision difficulty or existential concerns in relation to the abortion, ritualizing might be an interesting tool to be incorporated into post-abortion care practices.

СЕРІКБОЛ ҚОНДЫБАЙ: ҚАЗАҚ МИФОЛОГИЯСЫ

Abstract. The article discusses the evaluation of S. Kondybai's works, as well as the most important of them – the problem of Kazakh mythology. Serikbol Kondybai's works were evaluated as "a rare phenomenon in national spirituality, a solar hero, a global phenomenon." At the same time, in the works of Kazakh mythology, the problems of myths, ideas about the ancient, primitive Universe of ancestors, its individual worlds, about the life of the primitive peoples of this universe are considered in detail and defined. Myth is the first stage of the spiritual culture of mankind, therefore, mastering Kazakh mythology can help to take a fresh look at what is still unclear in Kazakh psychology, customs, culture and literature, history. A myth is not a made-up lie, not an artificial world, but the reality of a real people about the world and about themselves, based on historical, spiritual experience, which is considered true. The mythology of Kazakhstan is a unified system of ideas about the ancient nomadic tribal life, numbering several thousand years of participation in famous places of modern Kazakhstan. In his work "Introduction to Kazakh mythology" S. Kondybai raises the question of whether there is a mythology. The answer is in the oral heritage -in psalms and chronicles, in various fairy tales, in the form of riddles and religious rituals, as well as in the fact that the vocabulary of the Kazakh language is deeply hidden. The heritage representing the mythical existence is transmitted to the real society and is used for literary and national-forming, educational purposes. Society is continuously evolving in time and space and therefore constantly changing in mythology. The myth is a collection of unforgettable heritage of our ancestors, passed down from generation to generation. At the same time, legends are a set of beliefs that give meaning to our lives. Keywords: myth, kazakh myth, mythical consciousness, argykazak mythology, spiritual world, phenomenon, cultural studies, religious mythology, national spirituality, space.

Introduction

Peoples’ practising of religious ritual is never isolated from the social and political setting in which it takes place. It is therefore inevitable that ritual practice somehow contends with the current social context. Examining Muslim ritual practices across the Middle East, the authors of the articles in this special issue discuss religious ritual as a tool for accomplishing something in the real world. They provide examples of which social concerns are addressed in ritual practice, who is involved and how the ritual practice is affected. The studies show that current ritual practices are embedded in multi-actor social spaces, and they also reflect on the ritual as a multi-actor space where the power to define ritual form, meaning and importance shifts between different categories of actors.

The sacredness of the Maengket Dance in Contextual Theological Perspective

This article aims to interpret the reality of the sacredness of the Maengket dance in Minahasa culture from a contextual theological perspective. Maengket dance is an original Minahasa dance that contains some sacred values ??in the form of traditional rituals (foso) and performing arts. This study uses a qualitative approach through interviews, observations, and literature study. The research finding in this article is the encounter between the Bible and culture in Minahasa seen in dance. However, due to globalization, the meaning of sacredness and ethnic identity in the dance has experienced a shift in values. Therefore, it is concluded that the Maengket dance is part of the identity of the Minahasa tribe in offering prayers of supplication and thanksgiving to Opo Empung Wailan Wangko (God the Almighty), which is inclusive in people's daily lives. On the other hand, it is necessary to get attention from various parties to preserve this artwork as a legacy of local wisdom for the next Minahasa generation.