Ritual Forms Research Articles

Manifestation and Management of Cultural Heritage: An Analysis of the Old Towns of Kenyan Coastal Region

The study examined the current manifestation of intangible and tangible cultural heritage of old towns of Lamu and Mombasa in the coastal region of Kenya, with a view of evaluating management efforts by heritage managers in the region. An exploratory research design with a mixed method approach was used to generate new ideas and assumptions regarding how cultural heritage is manifested. A sample size of 110 participants from both towns was selected through multistage cluster sampling, out of which 15 heritage managers, 40 community household leaders and 55 community elders were selected using purposive and snowball techniques. The study utilized semi structured interview guides, photography and observation as data collection methods. Descriptive analysis, content analysis-specifically attribution and designation analysis were used to analyze data. The study established that cultural heritage in the old towns is manifested through symbols, values and artefacts and architecture. Among the most evident manifestations in both old towns are in the form of wedding ceremonies, burial rituals, and limited cultural festivals especially during key religious practices Manifested architectural heritage undergoing shocks is restored for tourism purposes. However, intangible heritage is preserved, not for tourism purposes but as part of local’s way of life and as dictated by cultural values such as religion. Most organizations concerned with management of cultural heritage recognize its importance and have adapted reconstruction and restoration methods of tangible heritage especially old architecture. Among preferred recommendations were that tourism as the main economic activity in the region should be developed to benefit cultural heritage. The article advocates promoting resilience of heritage through gainful economic activities such as tourism to promote its posterity.

Tradisi Seren Taun berbasis Kearifan Lokal Masyarakat AdatKasepuhan (Suatu Kajian Holistik Antropologi Hukum)

Seren Taun is a series of agricultural activities carried out every year by a traditional community in atraditional area which is usually called a traditional traditional ritual, as a form of respect for the ancestors andthe Goddess Sri with all forms of rituals and cultural arts performances of the Kasepuhan indigenouscommunity from very from long ago to modern art displayed by indigenous peoples. The rice was brought,paraded, accompanied by everyone present to be stored in the Leuit Si Jimat communal barn. The local wisdomof the Kasepuhan traditional community of Banten Kidul is a community that still upholds and carries outtraditions with the supervision of the Abah as the Traditional Leader. Kasepuhan residents are devoutfollowers of the Islamic religion, but in their daily lives they are characterized by mythical and animist beliefsor they still maintain ancestral beliefs such as burning incense, giving offerings, traditional ceremonies, placingfences on doors, and other ancestral beliefs. The Holistic Study of Legal Anthropology illustrates that traditionalrituals based on local wisdom are a manifestation of the behavior or actions of indigenous people in an effort toget closer to God. Because rituals are ceremonies carried out by indigenous people throughout their lifetime,they are carried out by every indigenous community in their traditional territory, because they are ceremoniesfor the life cycle of an individual's life as a member of society (the universal circle of life).Keywords: Seren Taun Tradition, Local Wisdom of the Kasepuhan Indigenous Community, Holistic Study ofLegal Anthropology

강원도·불·강철이 -문화유산으로서 강철이 설화의 가능성-

Kangcheol-i is a legendary monster from the eastern part of Korea, known from the proverb “Wherever Kangcheol-i goes, autumn and spring are also spring.”, and has been recognized as a type of Imugi. However, according to oral traditions, Kangcheol-i appears as a corrupted Imugi in the Yeongnam region, whereas in the Gangwon-do, Kangcheol-i is a monster associated with fire, unrelated to Imugi. The earliest record of Kangcheol-I is found in Jibong Yuseol by Lee Soo-gwang. The oral folktale is centered in the Gangwon-do region, and Gangwon-do tale tends to use the name Kangcheol-i alone. The lore centered on Gangwon-do frequently includes references to “fire.” The difference between the Gangwon-do tales and those of other regions seems to stem from the distinct local perception of fire. There are two main socio-cultural characteristics of the Gangwon-do region. First, the Yeongseo region of Gangwon-do historically practiced slash and burn farming. The form of the rainmaker rituals in the folk tale of Kangcheol-i corresponds to those of “slash-and-burn” agricultural rainmaker rituals. Next is the geographical and climatic characteristics of Gangwon-do. Gangwon-do is a region prone to forest fires, and Yeongseo was a region prone to droughts and forest fires due to its dry climate. With these two backgrounds, steel tales in Gangwon-do tend to be more strongly associated with fire than those in other regions. For slash-and-burn agriculturalists in Gangwon-do would have created a different transmission pattern from other regions. In this way, the story of Kangcheol-i, which shows the regionalism of Gangwon-do in slash-and-burn agriculture and fire, has been passed down until the 21st century, and since it is a story that reflects the lifestyle of the local people, it may have some significance as an intangible cultural heritage.

Социальная адаптация китайских студентов в России как управленческая проблема

At the present time, there is an increasing need to study modern concepts of adaptation of foreign students in Russia due to the growing number of foreign students in our country. This material is devoted to the reflection of this problem in the works of modern researchers from the point of view of the factors that hinder the increase in the degree of manageability of the adaptation process and the availability of formulated strategies that contribute to the solution of this problem. In this paper, the principle of metasystematization is used to analyze individual works on this problem, and the above strategies are formulated on the basis of these studies in the context of the strategic approach. The paper concludes that modern studies on the adaptation of Chinese students highlight the language barrier, the degree of cultural fatigue, the lack of motivation to adapt to the temporary environment, as well as the differences between Russian and Chinese students in the attitude to social discipline, reactions to social stimuli and etiquette and ritual forms of social interaction as significant factors of maladaptation. It is pointed out that there are myths that hinder the adaptation process, among which are the established ideas about the Chinese unwillingness to actively interact, inability to communicate in a foreign environment and to adopt new ways of learning and communication. In order to increase the degree of manageability of the adaptation process, the authors, based on the modern studies, propose several interrelated strategies: moral-ethical strategy, team-oriented strategy, imagegamification strategy, pragmatic-oriented strategy, and the strategy of social significance. The application of these strategies is aimed at overcoming the factors of Chinese students' maladaptation in Russian society.

John’s Immersions: Ritual Purification, but from What?

From what would John’s immersions purify? Considering texts from the Synoptics, Josephus, and 1QS on purification, sin, and forgiveness, various options are outlined and disentangled with the help of conceptual metaphor theory, especially conceptual blending, and the theory of ritual form. Although John’s immersion was a ritual innovation, broadening ritual purification to include the removal of offensive acts and a change of behaviour by a physical water ritual, a conceptual blending analysis speaks strongly against immersion as a substitute for sacrifice and questions any confusion in relation to the priestly purity system. The theory of ritual form suggests an infrequent and high-arousal Special Agent ritual. Features reminiscent of pre-Hasmonean practices (river and ‘wilderness’ rather than miqveh), gave John’s rite a sense of genuineness and divine agency, making it attractive and emotionally satisfying. The eschatological setting of general purification in view of a divine encounter further contributed to the ritual’s success.

Commodification of the Nyangku Traditional Ceremony in Panjalu of West Java

This research discusses the Nyangku traditional ceremony which has changed when viewed from a sociological perspective, namely the change in use value in the Nyangku traditional ceremony to exchange value which is called religious commodification, and this research will also explore the causes of this change using a sociology of religion approach. Types of research in this research is field research by collecting data based on the results of observations and interviews as well as documentation studies. This research concludes that the Nyangku traditional ceremony experienced religious commodification with the change from the use value of the Nyangku traditional ceremony to the exchange value as before Nyangku was the form of rituals of the Panjalu community, the cement of solidarity, social identity and efforts to care for the Panjalu ancestral heritage, become exchange values that have profit value in the form of promotions, sales of Nyangku symbols, as well as facilities that use tariffs provided for Nyangku. Then, the cause of the change from use value to exchange value at the Nyangku traditional ceremony occurred due to the existence of a charismatic figure who influenced the Panjalu community, the influence of religion, which provided a new perspective, and the Panjalu community's changing view of values.

On the cult of the individual: The Quantified Self public gatherings, self-tracking, and individualism

The article explores the relationship between individualism and group affiliation in the context of self-tracking technology. Prior research establishes that self-tracking fosters both self-focus and collective interactions. The article proposes that Durkheim’s notion of the cult of the individual offers a lens to understand the interplay of individualism and group formation in self-tracking. The notion of the cult of the individual suggests that individualism can be a source of public gatherings. While Durkheim’s notion remained largely untested for over a century, this study aims to build upon Durkheim’s framework by operationalizing it using Collins’s interaction ritual theory. By operationalizing the cult of the individual as a specific form of interaction ritual, we can analyze the collective mechanisms at play within the Quantified Self movement. This group organizes a community of self-trackers who share personal data during public gatherings. The article explores these public gatherings by deciphering their video recordings. Quantified Self-individualist gatherings are constituted by the co-presence of self-focused people, presenting one after the other their personal data following a script, and defending individuals against profaning situations. Quantified Self gatherings formed a transnational interaction ritual chain in approximately 71 cities on four continents, confirming that individualist gatherings can achieve a wide diffusion. Therefore, this original operationalization of Durkheim’s notion of the cult of the individual illustrates its enduring relevance and potential for broader application.

How “Ceremonial Openness” Prevents Organizational Change: An Analysis of Corporate Earnings Calls in the Oil and Gas Industry, 2007–2020

ABSTRACT Incumbent firms resist change as they have much to lose if things go wrong. But inertia can also be costly, particularly in times of crisis. In a world on fire, does corporate transparency foster engagement with external threats to future organizational success? To answer this question, we conduct a mixed-methods analysis of 887 public earnings-calls meetings between executives, investors, and outside analysts from 24 major oil and gas companies in 2007–2020, a period marked by extreme weather events and increased popular and political pressure to slow global warming. We find that formal rituals that promote openness and debate to protect investors reproduce the status quo by cultivating narratives that deny the need for change.

ASSESSMENT AND PROTECTION OF THE CULTURAL RESOURCES OF THE NADWIEPRZAŃSKI LANDSCAPE PARK

A landscape park is one of the legal forms of nature protection in Poland. It is a protected area due to its natural, historical, cultural and landscape values for preserving and popularising. The Nadwieprzański Landscape Park is located in southeastern Poland, on the middle section of the Wieprz River. The Park was established in 1990 and covers an area of over 6,000ha. The research aimed to identify resources, recognise threats and develop guidelines for protecting the cultural heritage elements of the Nadwieprzański Landscape Park. In the Park, there are monuments from various historical periods, e.g., former fortified settlements, castles, palaces and manor houses, churches, synagogues, war and religious cemeteries, granges, distilleries, mills, railway stations and small objects of sacral architecture, i.e., crosses and roadside shrines. In addition to immovable monuments, an essential part of the region’s intangible cultural heritage is a tradition in the form of holiday customs and rituals, legends and traditional crafts. It is impossible not to mention people associated with the region, their knowledge of this subject and the need to document oral traditions. Protection and preservation of heritage for future generations and rational use of environmental resources significantly affect the constant and sustainable economic development and may improve the standard of living of the local population. Unfortunately, many changes occurred within the Park due to various reasons. These are both natural causes, resulting from the destructive impact of environmental and material changes resulting from the passage of time and reasons related mainly to the lack of proper supervision of the facilities by the legal user, e.g., historic palaces and park complexes. In summary, objectives of the so-called passive, i.e., formal and legal ones and goals of the nature of active – conservation activities and the nature of activities restoring the lost cultural values of the region’s cultural heritage.

RITUAL BELA DIRI KUTAU DALAM MASYARAKAT DESA SURO, KABUPATEN MUSI RAWAS

This paper discusses the Kutau martial arts ritual practiced by the people of Suro Village, Muara Beliti District, Musi Rawas Regency, South Sumatra Province. Kutau is one of the ancestral heritages consisting of a set of rituals. Kutau takes the form of traditional martial arts that has been developed by the Suro Village community. Applying the qualitative approach, this study aimed to systematically document all forms of rituals in Kutau and its functions within the Suro community. Data were collected through observation, interviews, and documentation, which were then analyzed using Victor Turner’s ritual approach and Talcot Parsons’ function approach. Results show that Kutau is a medium of communication between the community and their ancestors to pass down the Kutau knowledge, which is closely related to Suro people’s belief system. Kutau still prevails thanks to the latency function of the Kutau community, so that the whole system is able to survive and adapt to the current society.

中國 禮制 形成過程의 考古學的 檢討

This study aims to comprehend the contextual backdrop of research concerning the formation of civilization and nation in prehistoric and ancient China. The focus is specifically on the ritual system, with a thorough examination of archaeological findings and Chinese research outcomes. The archaeological exploration delves into the process of establishing this ritual system. Ritual system, viewed as the cornerstone of national governance, is deemed a distinguishing trait of the ancient Chinese civilizations during the Xia, Shang and Zhou Dynasties. Hence, it's imperative to scrutinize the earlier stages of ritual formation archaeologically. Initially rooted in ritual, it underwent a progression towards standardization and institutionalization, ultimately serving as a benchmark for social status and roles, and laying the foundation for a governance framework-a hallmark of the Three Dynasties era in China. To delve into the archaeological trajectory of ritual formation, materials from the middle and late Neolithic Age preceding the Three Dynasties were categorized into ritual architecture, tombs, human sacrifice, and ritual artifacts like pottery and jadeware. As a consequence, transformations such as the construction of rammed earth foundations and large buildings, the rise and prevalence of tombs featuring double wooden coffins, the advent of human sacrifices and funeral rites, the evolution of exceptional high-quality earthenware, and the regional shifts and developments in jadeware emerged. While these changes began to manifest during the parallel period of the Yangshao Culture in the Neolithic Age, it has been confirmed that they became standardized and regularized starting from the Longshan Culture stage.

Voicing Papua: The Resonance of Rituals

ABSTRACT Indonesia’s new music, alive in some parts of the archipelago from Sumatra in the west to Papua in the east, can be seen as a musical expression, both in verbal and abstract sound form, resulting from cultural refraction through individual composers. Nevertheless, the centre of attention for musical culture is still Java and Bali, two main islands in the cultural politics of the archipelago. Outside the two, new music works and sources of creation for the respective composers in several regions in Indonesia are still less noticed, even ignored. This article explores the new musical expression in Papua, the easternmost part of Indonesia, especially in works based on the so-called indigenous music but still using western musical precepts in a very selective way possible. By extracting or being inspired by various forms of ritual in the areas, a young woman composer named Septina Rosalina Layan shapes the very characteristics of Papuan new music and differentiates her works from those of new music composers from other parts of Indonesia. The approach in this narrative inquiry is based on several paths, namely tracing her endeavour in combining oral and written processes and her faithfulness towards oral traditions so rich in vocal music. This essay proves that the boldness of Papuan new music is an idiosyncratic reopening of the musical treasures from the ancestral past.

PHILOSOPHICAL FEATURES OF THE CHINESE MUSICAL TRADITION. GENERAL ANALYSIS

The article is devoted to the consideration of an interesting topic, the influence of philosophy on the formation of ritual Chinese music, which is taken as the basis for the formation of a unified state culture that creates "correct ethical" views in society. Modern ritualism actively studies all the factors and conditions of the formation, conduct and influence of ritual on society, based on a large volume of heterogeneous material. The researchers identified the principles of ritual formation as a social sacred act, taken as the basis of social practice, where language, poetry, music, power, productive activity, and court are built on the basis of ritual. The ritual allows you to rank society by strata, systematizing it, defining each of its place and types of occupation in accordance with the sacred heritage. This aspect was implemented in the ritual tradition of the Chinese Empire, where the ritual itself corresponded to the creation of the empire from the original chaos. The complexity of the ritual required the formation of a mechanism for the harmonization of the sacred-ritual factor through music, songs and dances, which was realized in Chinese culture through the creation of ritual music, which was included as a necessary element in the system of ritual (sacred) and the structure of society (profane) combining them. The ritual musical tradition arose and developed on the basis of a deep philosophical analysis of the experience of the formation of music and songs of the states of ancient China, conducted by Kung-tzu and his followers. As a result, we have practical experience of centuries-old state development, a powerful cultural system, and an ethnic group capable of development under the leadership of the state. At the same time, ritual music developed based on the integration of the traditional cultural achievements of the Han people and neighboring ethnic groups. The ethical principles embedded in culture by Confucian philosophy made it possible to develop music through the synergy of musical traditions of different peoples. Based on philosophy, the musical structure, lyrics, dance movements were selected and the composition of the participants was determined.

RITUAL PRACTICES OF THE MEETEIS

The paper tries to give a brief analysis the critical, calendrical and cyclical rituals practice by the Meetei. Here the performance of the rituals has discussed who perform the rituals in the Meetei society and what the ingredients required for the performance of the rituals by taking some representative rituals for further elaboration. These rituals have been handed down from generations. Many of them are still practice today. The rituals like the rites which are performed during draught or birth or death of an individual are still practice forms of rituals among the Meeteis. All these rituals have their cultural significance and importance to the society and individuals in the society and they demonstrate the general belief system and practice system among the Meeteis.

Sejarah, Struktur dan Teologi Doa Syukur Agung Ketiga Tata Perayaan Ekaristi 2020

This article is entitled "History, Structure and Theology of the Third Eucharistic Prayer for the 2020 Eucharistic Celebration: Pastoral Vision Management and Leadership." This article aims to provide a deeper understanding of the development, structure and theological significance of the third Eucharistic Prayer in the 2020 Eucharistic Celebration. This paper focuses on selecting the Third Eucharistic Prayer as the main study, based on the idea of the Liturgy as the source and pinnacle of Church life as described in the Sacrosanctum Concilium (SC) n. 10. Liturgy is not only a formal ritual of worship, but also the core of the identity and mission of the Catholic Church which drives and gives meaning to all ecclesiastical activities. Thus, this paper tries to explain the inspirations originating from liturgical texts, especially DSA III, which can be applied in the pastoral work of the Catholic Church. This paper aims to create bridge between liturgical theology and its application in a concrete pastoral context. By exploring the meaning of DSA III, we can find inspiration that can help direct the Vision Management and Pastoral Leadership of the Catholic Church. Indeed, the inspiration for the Vision Management and Pastoral Leadership of the Catholic Church can be found in various sources, including the Holy Bible and the teachings of the Church Fathers, but this paper is a simple effort that tries to highlight the potential contained in DSA III, a prayer that is very often used in celebration of the Eucharist on Sunday by the faithful. In this research it was found that DSA III contains some key values that can be applied in management and pastoral leadership within a parish. Thus, DSA is also a series of prayers which are intended to be prayed and absorbed together by the priest and the congregation. More than that, DSA is not limited to a series of prayers that stop at the Eucharistic liturgy. DSA is also lived out in daily activities, especially when people gather together at church to be involved in church services.

Pengembangan Desain Bentuk Dan Makna Pembuatan Kapal Pinisi Berbasis Kearifan Lokal

Pinisi can be said to be a symbol and symbol of extraordinary technical progress and is still based on high artistic values ​​and traditional culture. Because of the nature of the pinisi boat, it is not only used as a means of transportation or as a means of high value export commodities, but is also something of a symbolic nature. Because of its symbolic nature, in the process of making it as well as in the processes of launching it and its use it is required in traditional ceremonies which are based on belief in a power. By understanding the form and meaning of the Pinisi shipbuilding ritual, efforts can be made to preserve and develop this culture. Apart from that, this research can also provide deeper insight into the local wisdom and unique culture of the Bulukumba people. The distinctive and unique shape of the pinisi ship contains symbols that symbolize strength, courage, beauty and skill. The symbolism in the ritual of making pinisi ships in Bulukumba Regency illustrates the importance of the values ​​of togetherness, cooperation and collaboration in society. Apart from that, the ritual of making pinisi boats also has a symbolic meaning as a form of togetherness, cooperation, hierarchy and obedience to authority in society. Pinisi ships also have

THE ACCULTURATION OF KABA IN RANDAI UDA DAN DARA 2022 PEMBUDAYAAN MIGRASI KABA DALAM TEATER RANDAI UDA DAN DARA 2022

Randai is one of the traditional Minangkabau cultures originated from West Sumatra, Indonesia. Characterised by drama, kaba, dance, song and silat. Thus, Randai refers to Minangkabau custom and cultural heritage. Therefore, kaba can be found in the form of stories, songs, rituals, mythologies, and folklores of these communities. Even with the increasing population of the Minangkabau Diaspora, especially in Negeri Sembilan since the early 19th century, randai remains as Minangkabau heritage culture. Hence has adapted some of Malay stories, songs, rituals, mythologies, and folklore of Negeri Sembilan community that has similarities with the story in West Sumatra. The novelty of this paper is to explore the acculturation of kaba in Randai performance, defined as Minangkabau culture, which researchers have not widely studied. The study of acculturation in Minangkabau Kaba has never been published. It is a qualitative approach via content analysis. Rest on the notion of kaba which is defined as a story. The research draws on the concept of acculturation of the story of Uda dan Dara by Usman Awang in Randai Uda dan Dara 2022 performance. The result highlights Uda dan Dara as kaba to a certain extent can be seen as a manifestation of a creative adaptation through the concept of acculturation. Thus, functions as a new set of meaning to Randai. Keywords: Randai; Kaba; Acculturation; Uda dan Dara; Randai Uda dan Dara 2022

Dream and Archetype: The Perpetuation of Rituals and Myth Enacted in Sparsha

Myths, rituals, and dreams have been common traits of human beings; the underlying structure that underpins the interconnection between them and their inexplicable meanings coherently conjoined within has been a part of investigation. Accordingly, this paper analyzes dreams and archetypes for the formation of rituals in Nabin Chauhan-directed short movie Sparsha in the light of Carl Gustav Jung’s notion of ‘archetype’ and ‘collective unconsciousness’ and Joseph Campbell's understanding of myth. Sparsha presents a contestatory story of father and son because of divergent opinions regarding performing rituals. However, Aarohang, the son, ultimately observes rituals reconciling the discrepancies and difficulties. Against this backdrop, this paper argues that archetype necessitates performing a recursive pattern of behavior that becomes a ritual of a particular group of people, which is an enactment of a myth. In other words, Sparsha represents the conglomeration of archetypes and myths that unconsciously function in dreams, paving the way for observing the myths in the form of rituals. The paper discloses ritual has a long psychological trial deeply rooted in human instinct, conditioned by unconscious force and dream manifestation, and grilled by mythological narratives. This connection is the primary source that fuels the mechanism that perpetuates the domain of rituals thereby clinging to mythology.

A ritual murder shaped the Early and Middle Neolithic across Central and Southern Europe.

In the Rhône Valley's Middle Neolithic gathering site of Saint-Paul-Trois-Châteaux (France), the positioning of two females within a structure aligned with the solstices is atypical. Their placement (back and prone) under the overhang of a silo in front of a third in a central position suggests a ritualized form of homicidal ligature strangulation. The first occurrence dates back to the Mesolithic, and it is from the Early Neolithic of Central Europe that the practice expands, becoming a sacrificial rite associated with an agricultural context in the Middle Neolithic. Examining 20 cases from 14 sites spanning nearly two millennia from Eastern Europe to Catalonia reveals the evolution of this ritual murder practice.

Zoo professionals and volunteers in the U.S: experiences and prevalence of burnout, mental health, and animal loss.

Burnout and mental health among animal care and health professionals (ACHPs) has received increasing attention in recent years. Despite rapid growth of research in this area, the wellbeing of individuals who work and/or volunteer in zoo settings has received minimal attention. An anonymous online survey was created to evaluate zoo staff and volunteers' experiences of animal-related loss, rates of professional fulfillment and burnout, mental health, perceived organizational support, and resilience. Participants included 1695 zoo professionals (72% ACHPs, 20% other staff) and volunteers (7%) who were recruited through relevant professional listservs and online platforms, and flyers on zoo grounds. ACHPs reported higher levels of anxiety, depression, and burnout and lower levels of professional fulfillment than other zoo staff and volunteers. The most common animal-related losses experienced by ACHPs in the past year were unexpected death (80%) and anticipated loss (74%), with more than half of these losses occurring within the past 3 months. ACHPs' reported bond with animals under their care was positively associated with depression and anxiety. Having a formal ritual or process following the death of an animal was positively associated with job fulfillment and perceived organizational support and negatively associated with depression and burnout-yet only 17% of participants in our sample indicated that their zoo had such a process or ritual. Our findings suggest that many ACHPs are struggling with burnout, anxiety, depression, and low rates of professional fulfilment and perceived organizational support. We recommend that zoos develop organizational plans that foster a culture which normalizes and validates grief/loss experiences and is proactive in responding to animal loss, related trauma, and other occupational stressors. The results of this research demonstrate the need for systemic changes within the zoo industry, for the betterment and welfare of both humans and the animals under their care.