Ritual Activities Research Articles

Diversity and use of Plants in Carlos Concha, Esmeraldas, Ecuador

In Carlos Concha, Esmeraldas province, a survey was conducted in order to determine the level of use of local plants by the local population. It was determined that 49 species, belonging to 28 botanical families are used. Most of the latter belong to the Asteraceae, Cucurbitaceae, Fabaceae, Piperaceae, and Solanaceae families, which include 17.85% of all reported species. All collected plants were collected in the field, pressed, dried, and mounted as herbarium samples. Most of the inhabitants of Carlos Concha practice subsistence agriculture with cacao (Teobrama cacao), maize (Zea mays), cassava (Manihot esculenta), plantains (Musa paradisiaca), and bananas (Musa acuminata) the principal crops. Of the plants reported as useful, 50.1% are used as medicine, insect repellent, and wound healing. As much as 24.4% of the reported species are used as food, three species are used as construction materials, whereas uses related to handicraft manufacturing and ritual activities are less frequent, with only one species used for these purposes. Additionally, 9 species were reported to be used for other purposes, including fuel (coal), forage and ornamental uses.

A heart-shaped bone artifact from Körtiktepe

Along with the emergence of sedentary life, the Pre-Pottery Neolithic (PPN) settlements brought revolutionary changes in production of material cultures as well as cultic and ritual activities, which are often argued to be associated with new waves of interactions between humans and their natural world. Körtiktepe of southeastern Turkey yielded by far the richest PPN assemblage in the world, standing among the very few earliest cultural and production centers which acted to be the predecessors of the development and spread of the Neolithic in West Asia. In this paper, we report a heart-shaped bone artifact which is one of the rarest finds in the extremely large cultural assemblage of Körtiktepe. The manufacture features indicate that the “heart-like” shape of this unique artifact was the product of intentional human activity. Overall archaeological context indicates its probable use as a bone pendant or amulet for the dead; providing the fact of its association with three early PPNA burials, many other ritual objects, and a large number of grave goods. Although difficult to argue for its association with the sense for “emotion”, “affection” or “love” in the present world, it is still significant that the unique specimen traces the symbolic presence and ritual use of the shape of a “heart” in West Asian prehistoric context back to the Early Pre-Pottery Neolithic of around 10000 cal BC.

ON THE STRUCTURE OF RITUAL ACTIVITY AND THE COLLECTIVE DIMENSION OF FIGURINE USE AT MINOAN PEAK SANCTUARIES

SummaryDespite the regular appearance of peak sanctuaries, for over a century, in discussions on the organization of Cretan Bronze Age society, uncertainty still looms over the precise position these places of congregation held in the island’s complex network of sites. One of the causes behind this academic situation is their methodological treatment. Particularly problematic is the customary scholarly practice of defining the sites’ political affiliation, and their visitors’ economic status, according to dichotomizing and somewhat reductive criteria such as ‘palatial’/‘non‐palatial’ or ‘elite’/‘non‐elite’. Seeking to incorporate more nuance into the investigatory trajectory, this paper therefore encourages the implementation of more localized and materially‐founded analyses on the structure of the ritual activities held at these mysterious mountain‐tops. The efficiency of the proposed approach is demonstrated through a re‐examination of the ceramic figurines from Petsophas and the subsequent articulation of the existence of a communal dimension to their use and function. The study concludes that closer consideration of the simultaneously personal and collective significance of peak sanctuary ritual can yield further clues on their socio‐political role.

The Situation of Buddhism In Da Nang From 1997 To The Present Day

This article systematically examines the situation of Buddhism in Da Nang from 1997 to the present in various aspects: organizational structure, places of worship, the monastic and follower community, as well as ritual activities, festivals, activities of assocications and groups, and charitable work. The author combines two main research methods of Historical Science (the historical method and the logical method) to exploit and use various sources of information. Additionally, the analysis and synthesis methods are employed to highlight the current status and dynamic factors of Buddhist activities in Da Nang. To complete the research objectives of the article, the author utilizes primary sources, including official documents, reports, articles, etc., from relevant agencies and scholars studying Buddhism in Da Nang since 1997. These primary sources are essential for the author to gain a comprehensive overview of the situation of Buddhism in Da Nang from 1997 to the present. Based on this foundation, the author will analyze and clarify the development of Buddhism in Da Nang during this period, contributing to the study of Buddhism in Da Nang specifically and Vietnamese Buddhism in general.

Archaeometric Study of Iron Age Pottery Production in Central Sicily: A Case of Technological Conservatism

Abstract This study presents an in-depth archaeometric investigation of Iron Age ceramic assemblage dating from 950 to 750 BCE from the sanctuary at Polizzello Mountain, Sicily. The site, a key sanctuary utilized by indigenous communities for ritual activities, is examined for its strategic location, structural developments, pottery assemblages, and evidence of communal activities. The study employs petrographic analysis on thin sections, integrated with other analytical methods, to explore the technology behind pottery production. It investigates whether such production reflects a common technological knowledge shared by a broader community or if they represent a blend of different manufacturing traditions. The findings highlight that the pottery from Polizzello Mountain aligns with the well-established Sicilian tradition of combining calcareous components and grog, indicating a local tradition of pottery production with no significant compositional differences suggesting specialized production at the workshop level.

More than just a color: Archaeological, analytical, and procedural aspects of Late Bronze Age purple-dye production at Cape Kolonna, Aegina.

Excavations in the Eastern Suburb of Bronze Age Aegina Kolonna revealed the destruction deposit of two sequenced Early Mycenaean buildings (phase Late Helladic IIA; 16th century BC). The older building is interpreted as a widely undisturbed production site of purple-dye based on indicative finds such as ceramic sherds containing analyzable quantities of pigment, high amounts of mollusk shells, and a few functional facilities. Chemical analysis by HPLC and malacological determination revealed that the banded dye-murex (Hexaplex trunculus) was used almost exclusively. The presence of crushing tools and a waste disposal pit provide insight into the technical process of dye production. Additionally, skeletal remains of heavily burnt infantile and juvenile piglets, kids, or lambs were found in the purple workshop area. The evidence may be better explained by ritual activities aimed at promoting the highly meaningful event of purple production, rather than by normal food consumption practices.

Скопцы и скопчество в романе Ф. М. Достоевского «Идиот»

The paper examines the role of the “skopchestvo” theme in F. M. Dostoevsky’s novel “Idiot”. The aim of the study is to identify the meaning of references to the “skoptsy’s” neighborship in Rogozhin’s house. The study is original in that it is the first to consider the “skopchestvo” theme using an interdisciplinary approach, that is, based on research directly devoted to the phenomenon of skopchestvo. As a result of the study, it was found that the novel’s comparison of Rogozhin’s house with a cemetery in the light of the “skopchestvo” theme takes on a new meaning: it can be understood not only as an association with the Rogozhsky cemetery – a famous Old Believer center, but also with a cemetery in the literal sense, since castrations also occurred where the skoptsy settled, often ending in the death of the adherents. In this same regard, one should also understand the fear expressed by Nastasya Filippovna that a dead person was “hidden” in Rogozhin’s house by his father not as a mystical, but a completely rationally explainable fear. Also, the role of the copy of the painting “The Dead Christ in the Tomb” in Rogozhin’s house receives a new explanation: an anti-schismatic and anti-sectarian theme is clearly introduced into the novel. A “copy” of ritual actions among schismatics, observance of traditions without liturgical communication with the church and without enlightenment also turn out to be “dead”: there is no Christ, Christ is dead in the schism, which replaced faith with ritual, and even more so, there is no Christ in skopchestvo, where, manipulating religious feelings, they maim people.

Manajemen Dakwah Takmir Masjid Jogokaryan dalam Membangun Peradaban Islam di Mantrijeron Yogyakarta

This paper describes the management of the preaching of the takmir of the Jogokaryan mosque in building Islamic civilization. The background is about the empirical condition of the mosque which is not functioning according to expectations as was the time of the prophet Muhammad SAW and his companions. The mosque is only used as a place for ritual worship activities, even having the impression that the mosque is only a symbol of the existence of Muslims in an area and not a solution for the people. The purpose of this study was to determine the management of preaching takmir at the Jogokaryan mosque in building Islamic civilization in Jogokaryan Mantrijeron, Yogyakarta. The research method used is descriptive qualitative method. While the data analysis used in this study is the method of analysis of Mile and Huberman. The results of the study concluded that the management of the Jogokaryan Mosque can be categorized as having a level of success in building Islamic civilization, namely by carrying out da'wah management functions, namely: 1) Da'wah planning which includes da'wah mapping, service, empowerment and coaching. 2) Organizing da'wah activities. 3) implementation by moving the person in charge of the activity. 4) Supervision of da'wah, namely monitoring or monitoring da'wah activities. The Da'wah management activities are carried out continuously and continuously.

Nature, Place, and Ritual: Landscape Aesthetics of Jingfu Mountain “Grotto-Heavens and Blissful Lands” in South China

The “Grotto-Heavens and Blissful Lands” (dongtian and fudi, 洞天福地) is a unique concept of sacred space in China and even in East Asia, combining beautiful natural scenery, rich historical heritage, and diverse cultural heritage. This paper tries to explain Mount Jingfu’s (jingfu shan, 靜福山) aesthetic representations. The results show that the landscape’s physical environment projects the spatio-temporal system and the concept of the universe in Daoist aesthetic ideals. With the spatial evolution of divine immortals’ abodes from imagination to reality, people’s yearning for divine cave palaces is transformed into their connection with and their expression of the palaces in exploring space interests and aesthetic trends that are then integrated into the secular life of thousands of households through living religious rituals. Preserved by local religious believers, the ritual activities incorporated geographic, familial, and divine interactions, and characterised essential social aesthetics. By exploring a typical case of Lingnan Region (lingnan, 嶺南, an old term for South China), this paper aims to elucidate the significance of the Grotto-Heavens and Blissful Lands as living heritage in contemporary society across multiple dimensions, and to provide a theoretical basis for the protection of its system.

Strategy For Utilizing LPD CSR in Empowering Subak Sembung Farmers in Peguyangan Village

LPD continues to grow and becomes a non-bank institution with the largest assets in Bali Province. As a form of responsibility towards the local social environment, LPD profits are also allocated to social funds or Corporate Social Responsibility (CSR). Therefore, this research describes the strategy for utilizing LPD CSR in empowering Subak Sembung farmers by studying the LPD in Peguyangan Village. The aim of this research is to find out: 1). Form of LPD CSR implementation; 2). LPD internal and external factors in utilizing LPD CSR in Peguyangan Village to empower Subak Sembung farmers; 3). Strategy for utilizing LPD CSR to empower Subak Sembung farmers. The population of this research is the Peguyangan traditional village community, and the sample was selected using a purposive random sampling technique. Data was collected through questionnaires and interviews, and then analyzed using SWOT analysis. The results of this research show that part of the profits obtained by LPD are allocated to social funds or CSR. So far, the use of LPD CSR funds in Peguyangan Village has mostly been for ritual activities at the temple (Parahyangan elements) and currently the use of CSR funds has been directed to support the development of Subak Sembung ecotourism to support agricultural and economic development at the Subak and village levels. The LPD CSR utilization in the Peguyangan Traditional Village is used to support Subak Sembung ecotourism in the form of a project to repair the jogging track paving and senderan in the Subak Sembung area with 2 meters wide paving road. Several internal factors constitute the strength of the LPD in the Peguyangan Traditional Village, namely: (1) The amount of third party funds; (2) LPD credit distribution policy; and (3) The quality of human resources managing LPD. Meanwhile, several internal factors identified as weaknesses of the LPD in Peguyangan Traditional Village are: (1) Quality of LPD services; (2) LPD promotional support; (3) LPD human resource competency; and (4) Commitment and competence of LPD management. Several external factors constitute LPD opportunities in Peguyangan Traditional Village, namely: (1) Local community culture/customs; (2) The education level of the surrounding community; (3) Community attitudes; and (4) Pakraman village support. Meanwhile, several external factors identified as threats to LPD are: (1) Developments in information technology; and (2) Development of the number of financial institutions. The strategy that is currently suitable for LPD in the Peguyangan Traditional Village is the hold and maintain strategy. The implementation of this strategy is through market penetration and product development.

Tongkonan Papa Batu Tumakke Toraja: an Educational Center for the Culture and Traditions of the Toraja Society

This research discusses the role and evolution of Tongkonan Papa Batu in Toraja society, especially in Banga Village, from 1671 to 2023. Tongkonan Papa Batu is a typical Toraja traditional house which is unique in its architecture, carvings and cultural role. This research aims to understand cultural diversity, historical values, and changes in the function of Tongkonan Papa Batu from the past to the present. The research method used is a qualitative approach with case studies. Data was obtained through interviews and direct observation. Tongkonan Papa Batu is the main focus, with research covering aspects of architectural uniqueness, Toraja carvings, historical value, and changes in function from the past to modern developments. The results of the research show that Tongkonan Papa Batu in Banga Village has certain uniqueness, especially in its roof which is made of 1000 pieces of carved stone, creating a historical and cultural attraction. This Tongkonan has been around for approximately 700 years and is the center of traditional, ritual and religious activities. The novelty value of this research is that the change in the function of Tongkonan from a traditional house to a tourist destination also has a positive impact on the economy of the local community.

Chronology and social significance of the "princely" barrow cemetery in Łęki Małe and the Central European Early Bronze Age.

The "princely" barrows of Łęki Małe, Greater Poland are the oldest such monuments within the distribution area of Únětice societies in Central Europe. While in the Circum-Harz group and in Silesia similar rich furnished graves under mounds have appeared as single monuments as early as 1950 BC, Łęki Małe represents a chain of barrows constructed between 2150 BC and 1800 BC. Of the original 14 mounds, only four were preserved well enough that their complex biographies can now be reconstructed. They included ritual activities (before, during, and after the funeral), and also subsequent incursions, including robberies. The long lasting barrow cemetery at Łęki Małe can be linked to a nearby fortified site, Bruszczewo. Together, Łęki Małe and Bruszczewo represent a stable, socially differentiated society that existed for no less than 350-400 years. Therefore, it can be argued that the Early Bronze Age societies of Greater Poland were extremely sustainable in comparison to those of other Únětice regions.

Игровой аспект мифологии: элемент переодевания и специфика одежды

This article analyses and compares two related phenomena, namely, game/play and mythology in the aspect of using special clothing in corresponding activities. Special attention is paid to the practical side of mythology, i.e. its implementation within the framework of rituals and other religious practices. In this paper, dressing up (special role of costume and other attributes) is considered as a procedure characteristic of both game/play and religious action. As a result, the author comes to the following conclusions. Firstly, the game/play process seeks the demonstrative, while religious practice, to create mystery. Secondly, game/play adjusts for and relies on modernity and fashion, which is not typical of mythology. Thirdly, in cult practice, clothing presents the absolute, while in the game/play it is an attribute of the concrete. Fourthly, the aspect of the “illusory” in the game/play indicates the absence of a real presence, while in religious practice it indicates the actual presence of the Other. Fifthly, the process of recognition is different in the game/play and ritual actions: the product of the former is an image of the real, while religious practice, including when wearing special clothes, is characterized by the presentation of the real presence (existence). Sixthly, brightness, presentability and exoticism are important components of a successful game/play process, while for cult practice the opposite is true. Seventhly, special clothes in the game/play and in mythology have different sociofunctional marking.

Caches, Memory, and Ritual at the Maya City of Cival

AbstractThis article examines Middle and Late Preclassic period ritual activity and caches discovered in the Central E Group complex at the ancient Maya site of Cival, which is located in northeastern Peten, Guatemala. It focuses on a series of excavations conducted in 2013 and 2014 at Structure 9, the E Group's western radial pyramid and uses theories of social memory and sacred place to provide insight into the recently discovered caches, termination rituals, and the deliberate destruction of architectural features found there. It also draws on previous ritual activity conducted in the Central E Group plaza and the site's broader history to obtain a more comprehensive understanding of the role of this complex as a sacred place and hub of memory at Cival for more than 1,000 years.

Rites for/of Power: Research on the Harmony of Three Teachings in Vietnam during the Former LL (LL SB) Dynasty (1428—1527)

This article studies the harmony of Three Teachings in Dai Viet during the period of the Former Lê dynasty (Lê Sơ period) (1428–1527). Most of the previous studies have suggested that Lê Sơ was the period advocating for the monopoly of Confucianism and rejecting Buddhism and Taoism. However, this article will prove that the Lê Sơ dynasty was thoroughly using Confucian classics under the Song dynasty, applying the model of Confucian state of the Great Ming dynasty, while still developing management policies on Taoism and Buddhism. The “The Convergence of Three Teachings” was a dynastic policy, in which Confucianism played a major role in ideological, political and cultural activities, while Buddhism and Taoism played a supporting role in ritual and religious activities of the dynasty and folklore. The results show that the “The Convergence of Three Teachings” is a constant of Vietnamese history from the Lý – Trần dynasties onward. The Lê Sơ royal court both developed Confucian cultural institutions and managed Buddhist and Taoist monasteries, temples and rituals. This can also be considered the foundation for the Three Teachings to come together in the later stages.

Turtles for the ancestors: A zooarchaeological study of ritual deposits on Fakahina, Tuamotu archipelago (French Polynesia)

AbstractRituals and feasting ceremonies at Polynesian marae depict culturally complex relationships between humans and animals that cannot be explained by subsistence alone. In Central‐East Polynesia, this topic still requires the elaboration of a “ritual zooarchaeology” framework. Using sea turtle assemblages from three sacred sites on Fakahina atoll (Tuamotu), this study offers a preliminary approach to faunal deposits from ritual contexts. Following systematic excavations of marae on Fakahina, analysis aimed to determine whether faunal deposits could be linked with intentional feasting and offering behaviours. To detect how ritual actions were organised through space, skeletal and taphonomic variables were examined for both overall sites and “sub‐assemblages” within sites based on the spatial associations of fauna with site features.At certain site features, derived quantitative units such as %MAU and recovery rate could identify potential offering behaviours through the intentional sorting of culturally significant body parts. The taphonomic signatures of site features could also identify open or closed deposition environments, assisting with the identification of disturbed features as either exposed platforms or enclosed cists. In addition to highlighting previously undocumented complexity in the use of site features, an overall comparison of turtle remains from the three sites shows the potential of these methods to explore variation in ritual practices.

Doing landscape: sensorial and artistic approaches to Donkalnis and Spiginas Mesolithic–Neolithic ritual sites in western Lithuania

ABSTRACT During the Mesolithic and Neolithic, foragers dwelling in the Eastern Baltic, Scandinavia and Fennoscandia regions buried some of their dead on lake islands or other coastal sites. Based on ethnographic accounts, these sites are often understood as liminal places where water separates the lands of the dead and the living. In this paper, we take a more relational view of place and suggest that a particular combination of spatial perception of landscape and the dynamic nature of coastal sites might have contributed to the social agency of these places, resulting in their use as places for ritual activity. By exploring two Mesolithic–Neolithic burial places, Donkalnis and Spiginas (western Lithuania), with sensory archaeological and artistic approaches, we suggest that the ancient foragers of this region buried human bodies in these locations to be part of the place itself. Similar to other depositional acts, this could have been done to mark the location or communicate with the surrounding world.

Обряд «вопрошания имени» русской свадебной традиции как реликт похищения невесты

The aim of the study is to determine the origin and meaning of the ritual of “name questioning”, identified in several variants of the Russian wedding tradition during which the groom, bride, and several other individuals are required to state each other’s full names including their patronymics. This ritual could take place during the pre-wedding period, at the wedding ceremony itself, and in post-wedding customs. The paper presents a collection of materials on this aspect of wedding ritual, revealing the specificity of its connection to different stages of the wedding ceremony, its territorial prevalence, the participants involved, their kinship relationships, and their specific roles in the wedding event. The scientific originality of the study lies in collecting extensive material on this ritual, analyzing it using a comparative-historical approach, and drawing conclusions regarding its origins. The study showed that this ritual action represents a relic form of the bride abduction tradition once practiced among many peoples, including Eastern Slavs, which evolved into an agreement on marriage. This is supported by linguistic data – the etymology of the word ‘невеста’ (bride), derived from ‘неизвестная’ (unknown), and a number of peculiarities in ritual actions, such as the involvement of the “groom’s companion” acting as the equivalent of the best man at the Russian wedding.

Preliminary site report of a stone jar burial in the Lao People's Democratic Republic

For nearly a century, questions have remained as to the purpose and age of the Plain of Jars in the Lao People's Democratic Republic. Scholars have generally argued that these megaliths served a mortuary function, either as symbolic monuments or receptacles for the dead. However, due to a paucity of mortuary evidence associated with the jars, it has been difficult to conclusively argue either way. Aside from small amounts of cremated human bone fragments found within a limited number of jars, to date no substantive human burials have been found inside a stone jar across this vast megalithic landscape. Additionally, the stone jars are thought to date to the Southeast Asian Iron Age, between ca. 500 BCE-500 CE, with ritual activity continuing into the 13th century CE. This paper provides the first substantial evidence that the jars were used to contain the deceased for either primary or secondary burials during the 9th to 12th century CE.

New secular holidays in modern Kazakh culture. Westernization of everyday life and transfor-mation of family rituals

The growing attention to processes related to the revival of Islam throughout Central Asia leaves in shadow some no less interesting tendencies associated with the westernization of the daily life. These processes have been recorded across the entire Central Asia but presently they manifest themselves to the greatest extent specifically in Kazakhstan, where interweaving of traditional elements of the East and the West created a remarkable distinctive culture of the 21st century. The voluntary or involuntary neglect of these processes undoubtedly leads to serious misrepresentation in our understanding of further routes of development of the traditional rites. Equally important is the fact that problems of Islamization itself undoubtedly appear more prominent when taking into account factors linked with the new ‘westernized daily routine’. In this regard, very interesting are the new secular rituals and festivities which appeared in modern Kazakh culture not long ago: gender reveal party, baby shower, tilashar (Kaz., literally ‘opening of the tongue’), constituting the subject of this research. This study employs methods of his-torico-cultural and ethnographic approaches, and it is based on fieldwork data obtained during the ethnographic studies in Western Kazakhstan in recent years and data from monitoring personal profiles of users of social networks and services. Gen-der reveal parties and baby shower celebrations are widespread in the entire world, and they are of a secular nature. The analysis of evidence from Kazakh culture shows an example of how modern Kazakhs attempt to fit the ‘westernized’ practices into the universal matrix of present-day Kazakh ritual activities based on three constituents: a repast with an indispensable na-tional dish of ‘meat in Kazakh style’, a symbolic exchange of presents between members of socially kindred group, and bata beru i.e. ‘best wishes from senior relatives’. This is also supported by the search for parallels in the rites, conventional synonymity of the new practices and established family rites. Thus, the secular celebrations of gender reveal and baby shower are acquiring a national colour. The culture is adapting the ‘westernized’ practice; copying of the original example and its re-interpretation at a new level is taking place. In contrast to family rites, the gender party and baby shower are not obligatory; following of such practices is rather a fashion of its kind — a response of the modern Kazakh young people to cultural globalization. The author is trying to find an answer to the ques-tion: why indeed the Kazakh culture is so readily accepting and adapting practices of this kind? The answer seems to lie in the specifics of the social organization of the Kazakh society, in the emergence of new channels for storing and broadcasting of information, and in the overall orientation of modern Kazakhstan towards globalization.