Ritual Functions Research Articles

Seemingly Senseless Acts

In the book Ritual: How Seemingly Senseless Acts Make Life Worth Living, Dimitris Xygalatas walks the reader through what the social/cognitive sciences can teach us about the underlying function of ritual, and why it has persisted as an enduring feature of the human species. This thoughtful book covers a wide range of topics but mostly stays quiet on providing the reader with some understanding of what predicts ritual practice within communities. In this paper, we take the insights provided by Xygalatas throughout the book and attempt to construct several categories based on the core functions that ritual provides. Then, using a nationally representative sample of 1,000 U.S. participants, we attempt to test several of the predictions that come out of the book, finding support for some claims, while finding little to none for others.

A Study on Internet Interactive Language Variations from the Perspective of Schema Theory

Language variation is a common phenomenon of language evolution in online interactive communication. Based on schema theory, this paper explores the forms, reasons, features and ritual functions of language variations in the context of Internet interaction. This study finds that the forms of Internet language variations are mainly embodied in: phonetic variation, semantic variation and grammatical variation, characterized by four rituals: cooperation, pluralism, universality and alignment. Internet language variations contribute to the construction of identity, relationship and order in communication. Through a systematic study of Internet language variations, this paper aims to provide some enlightenment for the ritual turn of pragmatics and the study of network linguistics from the perspective of cognitive linguistics.

A ritual building from the Umm an‐Nar settlement, Dahwa 7 in al‐Batinah Plain, Northeast Oman

AbstractThis study makes the argument for the presence of a category of small‐sized ritual buildings at the Umm an‐Nar (2700–2000 BC) sites of Dahwa 1 (DH1) and Dahwa 7 (DH7). These buildings are DH1.S20 and DH7.S1. The architectural features and associated finds point to their ritual function. Building DH7.S1 will be the focus while presenting arguments for its ritual role. Besides domestic buildings within a clustered settlement system and a monumental tomb dating to the Umm an‐Nar period, the site might give unique evidence of a form of small buildings that served a ritual purpose. These buildings have no clear parallel in the excavated Umm an‐Nar period settlements so far but adhere to the principles of cultic structures from elsewhere around the Near East that support their interpretation as cultic buildings.

Social Functions of Food and Food Rituals during the Merovingian Period (from Venantius Fortunatus’s Writings about St. Radegund)

This article explores the role and functions of food and food rituals in the Frankish Merovingian kingdom during the second half of the 6th century based on the writings of Venantius Fortunatus, a renowned poet of that period, dedicated to the Merovingian queen and nun St. Radegund of Poitiers. His vita of St. Radegund and poems about her include numerous references to food and ceremonies associated with it. The obtained results show that shared meals, dietary restrictions, treats, gifts, and food distribution were the key aspects of social interactions in Merovingian Gaul. They not only strengthened the bonds between the church and the laity but also contributed to the formation of new ties between the religious and political domains. St. Radegund’s generosity and asceticism heightened her authority. Food rituals became part of the patronage system’s daily practices, thereby adapting it to the needs of the emerging medieval Christian society. It is also important that sharing meals and exchanging gifts, often food, fostered trust and promoted friendship among people.

The Function of Communication in Human Life

This discussion aims to find out what functions of communication are often carried out or seen in human life. In this discussion, we will explain the various functions of communication through social functions like what and how, then there are expressive and ritual functions like what and how, and then the function of communication as an instrumental function. The purpose of understanding and knowing the functions of communication is so that we can differentiate between one communication and another, and this discussion aims that we did not misuse the communication that we have used, so that good communication can be formed and by the rules that apply in all aspect of life. The method used in this discussion is the description method, where this method provides an explanation based on phenomena that have occurred and are often encountered in human life.

Ritual functions of clothing in the memorial rites of the Chuvashs

Ritual functions of clothing in the memorial rites of the Chuvashs

The Function of Legal Ritual in the Peace Palace

The Function of Legal Ritual in the Peace Palace

Staging Sovereignty: Ephemeral Architecture and the Entry of Maria Teresa Rafaela into France, 1745

Abstract This article examines the architectural dimensions of the remise, a courtly ceremony that marked the moment when a royal bride departed her homeland to be given into her new husband’s possession. Staged in frontier zones, this ritual was often facilitated by ephemeral structures such as bridges and pavilions that, as part of their ritual function, marked out firm boundaries where none existed before. This study focuses on the remise staged in 1745 on a disputed island, the Isle of Pheasants, for the marriage of Princess Maria Teresa Rafaela of Spain to the French dauphin Louis-Ferdinand. Using state papers, contracts, and ceremonial texts, the article reconstructs the ephemeral spaces in which the handover was transacted. In doing so, this study reveals both the architectural stage management of the Franco-Spanish relationship and, more broadly, the spatial and ritual practices that undergirded early modern European diplomacy.

Explanation and Analysis of the Function of Religious Rites and Rituals in the Lives of Shia Iranians During the Qajar Period

This study aims to explain and analyze the function of religious rites and rituals in the lives of Shia Iranians during the Qajar period. The research is considered a historical study and has been written using a descriptive-analytical method based on library resources. The information related to the study was collected through note-taking. In this research, the religious customs and rituals of the people during the Qajar period are discussed in various aspects, including birth, marriage, divorce, death, clothing, and the religious holidays of Nowruz, Ghadir, Qorban, Ramadan, and Muharram. The results of the study indicate that, similar to the Safavid era, religious rites and rituals were practiced during the Qajar period, and Qajar kings were also committed to performing customs at both the popular and aristocratic levels. During this period, with the beginning of Iran's contact with the West and Naser al-Din Shah Qajar’s first trip to Europe, Western culture and modernity entered the country significantly, and the methods of celebrating religious ceremonies and mourning during the months of Muharram and Ramadan underwent changes. Some religious customs, such as Chavosh Khani and Taziyeh, reached their peak during this period, while others, such as Bast Neshini, were temporarily discontinued and then limited to specific locations after the death of Amir Kabir.

The Function of Legal Ritual in the Peace Palace

The Function of Legal Ritual in the Peace Palace

О влиянии медийного пространства на функции ритуала

This article attempts to trace the transformation of ritual in modern society under the influence of media space, Internet resources, social and virtual networks. The result of solving this problem is the identification of changes in the form and content of ritual. Possible ways of interpenetration of ritual and media space are considered. Ritual, which is the object of study of many sciences, is defined as a preserved sequence of actions with certain practical applications, or as a complex symbolic religious system. Being a symbolic system and language, ritual fulfills a social function – the formation of society. The symbolic content of ritual is associated not only with its mythical or religious worldview, but also with the ability to separate the ordinary profane from the sacred. The main function of ritual is the uniting of society. Thanks to ritual, historical memory is actualized, the social worldview is transmitted to all individuals of the group, and social hierarchy is built. Rituals of initiation and transition contribute to the definition of identity by an individual, a person learns and accepts his status and place in society. Ritual tends to keep society from disintegration, preserves it; being dramatically played, it re-presents the social, builds it up and encloses it from other social groups. Thus, it is possible to consider rituals forming generally accepted values as reference points for a person in social life that consolidate people. The article analyzes the mutual influence of ritual and media-virtual space on the example of Charles III’s coronation ritual. The prerequisites for such a comparison are the ideas of F. Stahl and R. Rappoport, who describe the external form of ritual as performance. The article identifies three levels of the collision between ritual and media. Firstly, ritual in modern conditions moves as any event of human life to the level of media and the Internet, becoming publications on social networks, public and virtual pages. Secondly, it is possible to broadcast ritual to a huge number of people through radio, television, and the Internet, which gives the possibility of parallel translation, comments, discussions, clarifications, and references. Thirdly, media penetrate the very form of ritual as a way of performing it. Such characteristics of media as a special perception of time and place, a regulated form, social positions of participants, audience as a group, a bright expressive character, performance, a certain set of attitudes connect them with ritual, contribute to their interaction and transformation. Ritual, remaining an ontological part of human life, reflects social changes and influences their formation.

Stone tools beyond traditional functions: the journey of lithics from profane to ceremonial

The production of flint tools evolved and diversified in response to the increasing and newly appearing demands of the early societies. The maintenance of this tradition coupled with the durability of stone tools resulted in the development of the lithic tool kit and the accumulation of large lithic assemblages mainly in settlements. The twentieth century witnessed the wide investigation of those assemblages through techno-typological approaches that aim at classifying and interpreting lithic assemblages and using them to reconstruct the chronological and cultural phases of given societies. The wide use of stone tools in daily-life activities i.e. hunting, gathering, farming, and food processing, enhanced the perception of lithics as functional objects that are mainly associated with secular activities. However, investigating the changing roles of stone tools over time remained partially overlooked. Apart from finely-made flint knives, the ritual functions of stone tools remain an unexplored research area. The current paper focuses on assessing the symbolic roles of the Predynastic lithics based on their use as grave goods. The results show that varied classes of tools were recruited for funerary purposes and that the evolving roles of lithics were influenced by a long process of human-nature and people-object interactions.

Stone tools beyond traditional functions: the journey of lithics from profane to ceremonial

The production of flint tools evolved and diversified in response to the increasing and newly appearing demands of the early societies. The maintenance of this tradition coupled with the durability of stone tools resulted in the development of the lithic tool kit and the accumulation of large lithic assemblages mainly in settlements. The twentieth century witnessed the wide investigation of those assemblages through techno-typological approaches that aim at classifying and interpreting lithic assemblages and using them to reconstruct the chronological and cultural phases of given societies. The wide use of stone tools in daily-life activities i.e. hunting, gathering, farming, and food processing, enhanced the perception of lithics as functional objects that are mainly associated with secular activities. However, investigating the changing roles of stone tools over time remained partially overlooked. Apart from finely-made flint knives, the ritual functions of stone tools remain an unexplored research area. The current paper focuses on assessing the symbolic roles of the Predynastic lithics based on their use as grave goods. The results show that varied classes of tools were recruited for funerary purposes and that the evolving roles of lithics were influenced by a long process of human-nature and people-object interactions.

BENTUK DAN FUNGSI DRAMA TARI GANDRUNG TERAKOTA DI KABUPATEN BANYUWANGI

This study aims to describe the formulation of the problems related to the Gandrung Terakota Dance drama, including: (1) how is the form of the Gandrung Terakota Dance drama; and (2) how is the function of the Gandrung Terakota Dance drama. Both of these problems use qualitative research methods that examine textual and contextual performing arts. There are two stages that must be carried out in qualitative research, namely the data collection stage which consists of observation, interviews and research. The second stage is the data processing stage which is carried out by analyzing the data according to the Gandrung Terakota Dance drama.The research results show that the Gandrung Terakota Dance drama is a form of performance which has 5 scenes packaged into the Gandrung Terakota Dance drama performance. The function of this drama is classified as a function of ritual, entertainment, and spectacle. Keywords: Gandrung, Form, Function.

Batin Dance from Ritual to Performing Arts in Liwa Community West Lampung Regency Lampung Province

Batin dance is an expression of the people's joy in welcoming the sultan's arrival. Batin dance has developed from a ritual function to a performance function. This research aims to determine the development of the function of the batin dance from ritual to performing arts. This research used a descriptive analysis method, and it was guided by facts found during the field research. A historical approach was used to determine the development of a ritual function to a performance function. The research results show that the batin dance has developed from a ritual function to a performance function starting from the props, music, performance venue, and performance time. It can be seen through the batin dance performance at the GSMS event. The development of the batin dance is present in society, but Saibatin still maintains the batin dance in the kingdom as a prominent guest without reducing its sacred value.

The Iconography of Children as Cultic Characters in Mediterranean tophet Precincts

Abstract Within the range of Phoenician artisanal production of stone votive markers in the central Mediterranean, specifically cippi and stelae from tophet precincts, this paper offers a preliminary exploration of some iconographic and stylistic aspects of anthropomorphic representations in general, and those of children in particular. It provides an overview of traditional craftmanship at different centers of production, the ritual function of stelae in archaeological contexts, and their relevance in the social sphere as “talking monuments.” It also analyses certain specific figural elements (e. g., the so-called “bottle-idol”) and their developments over time. The main aim is to propose tentative interpretations for images of children, given the specific rituals of the sanctuary and their ideological meanings.

The philosophical values of Rejang Dayung as an ancient dance inherited from Pura Luhur Batukau, Tabanan, Bali

Rejang Dayung is an ancient dance inherited from the ancestors, serving a ritualistic function at Pura Luhur Batukau. It is exclusively performed in Jaba Tengah or the media mandala (living room) during the Sinineban (closing) ceremony at Pura Luhur Batukau. Noteworthy for its straightforward expressions in movements, floor patterns, costumes, and accompaniment, this dance merits scholarly investigation. The objectives of this study are to elucidate the philosophical value of Rejang Dayung performance as an ancient dance inherited from Pura Luhur Batukau, examine the correlation between the philosophical value of Rejang Dayung and the societal beliefs of Pura Luhur Batukau, and expound upon the significance of Rejang Dayung's philosophical value based on the concepts of Satyam (truth), Shivam (holiness), and Sundaram (beauty). The authors employed a qualitative method, incorporating field observation and interview techniques to gather data and ascertain the initial presentation of Rejang Dayung. The study's findings unequivocally reveal the philosophical values of Rejang Dayung and the embodiment of the Tri Hita Karana teachings (Balinese concepts for creating harmony), which encompass harmonious relationships between humans and God, humans and fellow humans, and humans and the universe. The philosophical value of Rejang Dayung signifies a profound surrender to the magnificence of Ida Sanghyang Widhi Wasa, God the Greatest, manifested through the collective choreography in pairs, symbolizing the convergence of Shiva-Parwati energy. This convergence, perceived by the people of Pura Luhur Batukau as the guardian of harmony in the universe and its constituents, underscores the dance's cultural and spiritual significance.

The Center of the Universe and its Symbolic by the Georgian Highlanders

Existence of the center of the universe and its symbolic always used to have great importance in general perception of the world, and consequently it is by various models confirmed in religious thinking of the world people. Georgian ethnographic material, in which sacral nature of the center is clearly disclosed, is not an exception insofar. The first example of this is tree. In Georgian ethnographic reality it represents in static (sacral tree, sacral pillar) or mobile (chichilaki, karachka, sacral flags) forms and mostly is considered as symbol of sacral Centre. In our opinion the micro cosmic model of universe, with clearly expressed sacral center represents the Georgian traditional dwelling with its construction and symbolic –religious meaning and main ritual function of central pillar in dwelling exactly is marking out sacral center. The importance of sacral Centre is proved by mythological legends and ethnographic materials concerning the establishment of shrines of mountain areas of Georgia. One of the key symbols of sacral center are Holy Mountain, hearth and their directly connection with religious traditions. Symbolism of the hearth as Centre plays particular role in wedding ritual, relatively seldom, but still the function hearth appears in funeral ceremony. All these give possibility to conclude the following: Symbolization of the center is quite distinguishing event for religious thinking of Georgian mountaineers and is realized in different forms in different cases; The first example of this symbol is holy mountain and tradition of building cultic structures on peaks of mountains, which is generalGeorgian phenomenon; Symbolism of the center of universe is clearly reflected in such traditional type of Georgian dwelling as earth dwelling house with central wooden pillar and hole for light and smoke; Symbolic of the center explains special meaning of hearth in ethnographic reality (traditions of wedding and funeral, reconciliationnear the hearth); Symbolic of the center is declared in Legends concerning establishment of the shrines in mountain areas.

Kutau Martial Ritual Of Community In The Suro Village

This paper discusses the kutau martial ritual in the people of Suro Village, Muara Beliti District, Musi Rawas Regency. Kutau is one of the ancestral heritage where there are rituals in practice that are carried out. Kutau is in the form of a traditional martial art that developed within the people of Suro Village. Using a qualitative approach, the purpose of this study was to find out the forms of rituals in kutau self-defense and the functions of the kutau rituals in the Suro community. Research data was collected from observation, interviews, and documentation. The data obtained was then analyzed using a ritual approach by Victor Turner and function by Talcot Parsons. The results of the study show that the kutau martial arts ritual is a communication medium for the kutau group and the ancestors who inherited the kutau knowledge, which is related to the beliefs of the Suro people. The sustainability of kutau is due to the achievement of the latency function of the kutau group, so that the system built is able to survive and adapt in society.

Mortuary palisades, single graves and cultural admixture: The establishment of Corded Ware culture on the Jutland Peninsula

Abstract The emergence and nature of the supra-regional Corded Ware complex in the 3rd millennium BCE is a longstanding, classical question in European archaeology. While recent genomic and genome-wide aDNA analyses have shown that migration was part of the process by which this phenomenon spread across a vast part of Central and northern Europe, the archaeological record of the same area makes equally clear that the character of its more specific regional manifestations was not uniform. This combination calls for renewed regional studies aimed at understanding the pre-existing contexts, the situated processes and the variable outcomes of this new cultural formation, taking a contribution of migration as a starting premise rather than an explanatory end goal. This article presents such a study, focusing on a particular aspect of the so-called Single Grave burial custom on the Jutland Peninsula, which constitutes the most obvious element of Corded Ware culture in the region. Dating to the early part of this tradition (c. 2850–2600 BCE), circular arrangements of wooden posts or planks lodged vertically in a ditch to form a circular palisade are frequently found encircling a contemporaneous human grave. Here, we provide the first systematic study of these structures, which we argue are most meaningfully referred to as mortuary palisades. We present their distribution, chronology and basic morphology as well as their association with graves and relation to burial mounds, leading to a discussion of their probable ritual function in connection with a particular, processual understanding and handling of death. Based on this general presentation, we then analyse geographical variation in the manifestation of the mortuary palisade custom and discuss potentially underlying causes, emphasizing widely differing degrees of cultural admixture of Corded Ware culture and local, pre-existing traditions and preferences in different parts of the Jutland Peninsula.