Implementation Of Ritual Research Articles

Tibetan Objects in the Náprstek Museum

Abstract The Náprstek Museum of Asian, African and American Cultures acquired two hundred items from Tibet in the 1950s: bronze sculptures, paintings and ritual implements. These items came from private collections confiscated after the Second War World according to the presidential decrees dealing with the post-war state reconstruction. Although the administration of the confiscated properties was meticulous, the transfer of items to the Náprstek Museum interrupted the history of ownership and meant the loss of the historical knowledge of its origin. As the result, the Tibet collection in the Náprstek Museum reveals more about the political and social history of post-war Czechoslovakia than about the perception of Tibetan culture in Czechoslovakia during the first half of the 20th century.

The accidental implementation of an institutional ritual

The coupling of organizational policy with practice is customarily attributed to the presence of institutional pressures. This paper reports a study of an international non-governmental organization (INGO) in which day-to-day practice was coupled with symbolic rituals in spite of the absence of institutional pressures. This disconfirmatory finding indicates the need to move away from structural-deterministic models of coupling that presume a functional compliance between external pressures and organizational practices – toward fresh perspectives that shed light to latent phenomenological processes underlying the substantive implementation of organizational rituals. To this end, we propose that coupling can be an unintended organizational state made possible due to failure to appreciate the cynical and mythological underpinnings of institutional rituals.

ОТРАЖЕНИЕ СУФИЙСКОГО РИТУАЛА В КОМПОЗИТОРСКОМ ТВОРЧЕСТВЕ (К ПРОБЛЕМЕ НЕОРИТУАЛЬНОСТИ)

The article examines the theme of the Sufi ritual implementation considering the tendency for neo-ritualism typical of modern composers’ creative work. Briefly characterizing Sufi rites the author analyzes the compositions, which represent modern composers’ view on the Sufi rituals - dhikr and sama. The analysis allowed the author to identify the stable features: a programmatic name appealing to generalized conceptions of a ritual; tones with ritual symbolism; logic of musical dramaturgy helping to achieve special trance states and to get out from them. It leads to the conclusion that representation of Sufi rituals in the mentioned compositions is in line with the tendency for neo-ritualism.

CONTROVERSY OVER MANGASE UDAN RITUAL AT SIANJUR MULAMULA DISTRICT, SAMOSIR REGENCY, NORTH SUMATRA

The mangase udan ritual is a Batak tradition when they still embrace the Parbaringin school. This ritual is done when they face a prolonged dry season. The entry of the Dutch colonial to the Tapanuli region, as well as the broadcast of religion make this ritual becomes a forbidden tradition. On October 10, 2016, the mangase udan ritual was performed again at Dolok Simanggurguri, Sianjur District, Mulamula District, Samosir Regency, North Sumatera. The implementation of the ritual mangase udan experience pros and cons in society. To explore this pro and contra attitude, it is necessary to conduct research which is aimed to know how the implementation of mangase udan ritual does; why there is controversy about the ritual; and what are the implications of the mangase udan ritual controversy. The method used in this research is qualitative method. Theories used to analyze the problems are power/knowledge (discourse) theory, postcolonial theory, and social practice theory.
 The results showed that the mangase udan ritual was carried out in Sianjur Mulamula District due to a prolonged drought. Through the implementation of the mangase udan ritual, the stoning kings wanted to show their existence. The Catholic Church supports the implementation of the mangase udan ritual in order to broadcast the religion while the Christian church rejects it for the reasons that it is in contrary with Christianity. The implications of the mangase udan ritual controversy are the increasingly high polarization between the Christianity and the Catholicism. There is another implication that is the Catholic religion has good relation with the government and the relationship between Christianity and the government is not good.

Rituale als wirkungsvolles Instrument für Organisationsentwicklungsprozesse

Summary Rituals as an effective instrument for supporting processes of organizational development: Working together to build a positive working environment Consciously introducing rituals as instruments of organizational development can make corporate culture stronger in the long term. Rituals work through participation, self-organisation and personal responsibility and as such, they are a method that has much potential for modern corporations. Particularly as an instrument for self-organisation on all corporate levels in flat hierarchies or in companies with a complex matrix structure, rituals can support the recognition of areas of potential and provide reassurance in day-to-day working life. The following article describes effects, potentials, Adlerian components as well as techniques for the implementation of positive rituals.

A Late Mesolithic ritual using fishing tools at Kanaljorden (Sweden), 5700 Cal BC

The present paper discusses the potential value, as part of a mortuary deposit or as ritual implements, of 31 arms, tools and objects made of bone and antler dated to the Late Mesolithic that were found together with several human rests in the Kanaljorden site (Sweden). The investigation examines the relationship between this assemblage and the archaeological structure, −made of large stone-boulders where all the remains have been discovered−, and gives results on the industrial component in terms of typology and technology. On one hand, the presence of complete bone arrow-heads and miniature armatures supports that part of the worked material has well been deposited or used there perhaps for a ritual purpose, but on the other hand, that all harpoon-heads, leister-prongs, heavy-duty tools and objects, −because these are mostly completely worn-out−, suggest conversely, together with some discarded waste of production, that the assemblage is mainly similar in nature to other equivalent series from any dwelling sites. Additionally, if some pieces show direct analogies with remains from Strandvägen, a site which is located just across the shore of the Motala River, they also show direct comparisons with sites located on the opposite shore of the Baltic Sea that display a Kunda related-cultural material. Besides, the exceptional artistic engraving displayed by an antler tool evokes a concrete Kongemose ambiance. As it is not usually occurring in the region so far, the Kanaljorden bone implements appear therefore relatively important for later enabling a better characterization of the Late Mesolithic of Scandinavia on its Baltic facade.

KOMUNIKASI SIMBOLIK PADA TRADISI MELI BOK DALAM RANGKAIAN UPACARA NELUBULANIN DI DESA PAKRMAN PILING KECAMATAN PEBEBEL KABUPATEN TABANAN

<p><em>Traditions in Hindu basically used as a part of religion ritual as the real form of Acara. Every village in Bali has their own tradition. One of them is Meli Bok tradition as a series of nelubulanin ritual in Piling village, Penebel subdistric, Tabanan regency. It is a for om symbolic communication which is done by Piling villagers. This meaningful tradition is a symbol of gratitude, joy, and pure bhakti by Piling villagers. In the implementation of the tradition or religious ritual, there are interpersonal, intrapersonal, and group communication. There is meaning in every religious ritual, as well as the Meli Bok tradition which has social solidarity meaning, holy meaning, gratitude meaning, and religious meaning. </em></p><p><em>Cutting hair ritual has function to balance or improve self quality of the baby. It is because atman will be affected by the material world as it obsess into human body. This cutting hair ritual is done to build the harmony between atman and the body. The first hair will be bought and put into a ketupat sirikan. And the money will be purified by using banten sesayut perbersihan and placed on a pelangkiran.</em></p><p><em>The implementation of Meli Bok tradition is a form of love and showing honor for the baby or forefathers who are believed to be reincarnated on the baby. Piling villagers show their honor by buying the hair of the baby, because hair is the most sacred part of human body. The money used to buy the hair is a symbol to fulfill Artha which is called as catur purusa artha in Hindu’s believes. Through Meli Bok tradition implementation, it also improve the villagers’ feeling of togetherness and kinship. </em></p>

Combat and ritual — Wear analysis on metal halberds from the Danish Isles and the Cimbrian Peninsula

Use wear analysis was carried out on fourteen halberds from the Danish Isles and the Cimbrian Peninsula. Rather than presenting a summary of the results, each analysis will be described in detail to give a sense of the complexity of the use wear present on each halberd. This way a sense of the scale of combat they were involved in can be conveyed. This challenges older ideas that see in halberds only ritual implements or signifiers of status. The analysis of the wear traces indicates their use in both, combat and ritual.

RITUAL PETIK LAUT DAN KERAGAMAN (KERAGAMAN DAN KOMUNIKASI RITUAL DI KALANGAN NELAYAN MULTIETNIS DI KEDUNGREJO MUNCAR BANYUWANGI)

This research purpose to show how ritual communication in cultural social diversity of fi sherman community of Kedungrejo Muncar Banyuwangi going in harmony. As a result, collective ritual of Petik Laut become a media of communication and integration within variety of fi sherman community. The focuses of research are: 1. How reality of ritual of Kedungrejo fi sherman community?, 2. How cultural social diversity in the community be build?, 3. How ritual communication become a media of integration within this multi ethnic cultural community?. This research describes that the ideology is a signifi cant problem for coastal society caused of their character. Coastal communitues, generally known for being violent and open to religious and ideological diversity. Ritual communication as an integration media for cultural social community can be seen in implementation of Petik Laut collective ritual. It shows the coastal Islamic cosmology that communication on ritual erase social cultural border in their community.
 
 Keywords: Ritual, Plurality, Communication and Cosmology

Jinn sacrifice ritual in Ly Son island district - Quang Ngai

Jinn sacrifice ritual is a type of folk beliefs. It does not only represent the opinions of Ly Son island district residents, Quang Ngai about worldview and outlook on life, but also contains the value of spiritual culture. At the same time, Jinn Sacrifice Ritual functions as ethical education of human life, as well as satisfying spiritual needs of individuals, families and communities. Jinn sacrifice ritual was common invocation used by residents in Ly Son island district, Quang Ngai for the dead in the process of clearance, of hamlet establishment, or for those suffering from sudden death. Jinn sacrifice ritual implementation reflects the islanders’ expectations for Jinn’s protection and support for a happy life safe and sound. Therefore, the Jinn sacrifice ritual in Ly Son island district is carried out not only in the Jinn Pagoga and in the All-Souls Temple in An Vinh commune, Nghia Pagoda in Thon Dong hamlet, Nghia Pagoda in An Hai commune, Nghia Pagoda in An Binh commune, but also in such many other places as Lady Palace in Tay small village, Vinh Hoa in Dong small village in An Vinh commune, Thien Y A Na Lady Palace in Trung Yen, Dong Thanh in Dong small village and So Hoi Dong in Dong Ho, An Hai commune, Vinh An Pagoda in An Vinh commune, etc.

A case study on the evolution of Chinese religious symbols from talismanic paraphernalia to Taoist liturgy

AbstractThe mid-fifteenth-century Taoist Canon (Zhengtong daozang正統道藏) contains five specimens of a religious artefact called “Great Peace Symbol” (“Taiping fu” 太平符), dispersed between five texts spanning about a millennium. The introduction to this paper discusses the meaning of the Chinese wordfu符 and its most widely used English rendition, “talisman”. The article briefly presents the source of each specimen, attempts a deconstruction of its morphology, and analyses itsmodus operandi, thus providing a basic methodological model to outline the historical evolution of the category of “fu” artefacts from early medieval portable devices endowed with specific apotropaic functions – like charms and amulets – to multipurpose ritual implements designed for use within the framework of early modern Taoist liturgy. The epilogue introduces a sixth specimen, differently named but morphologically and functionally related to the latest three “Great Peace Symbols”.

NUPTIAL RITES OF THE POST-REFORM RUSSIA’S PEASANTRY AS A REFLECTION OF PATRIARCHAL AND CONSERVATIVE MENTALITY (basing on Moscow province materials)

The aim of the research: a study of patriarchal and conservative mentality of the peasantry from Moscow Province, Klin County, second half of the XIX century - beginning of the XX century, based on nuptial rites’ reconstruction. Sources of the research: archive materials of P. Efremov’s fund, which are stored in the Russian State Archive of Literature and Arts (Moscow). The main method of the research: a local method of the object’s close description considering regional differences. The research’s scientific novelty: the author impugns a settled historiographical stereotype according to which the peasants’ wed-ding is associated with unrestrained drunkenness and spree, noting that «the junket» was just a visible part of nuptial rites. The main conclusions of the research: analysis of the historical sources drew to the conclusion that the significant part of the peasants’ nuptial rites - «the initiation ritual» - belongs to day-to-day implementation of the rituals’ orderly system from the moment of matchmaking till wedding, aimed at adoption of ancestors’ social conservatism settings and values, fortification of intercourse, introduction of collective behavior norms into young family’s life. Practical meaning of the research: Russian conservatives regarded nuptial rites as a backstop to the western-directed political culture, focused on individualism; however concentration of patriarchal and conservative mentality on collectivism, traditionally common for a communal way of life, contributed to socialistic theory’s popularization, which is based on dominance of the collective over the individualistic

Buddho–Daoism in medieval and early pre-modern China: A report on recent findings concerning influences and shared religious practices

This comprises a report on a project conducted at the Ruhr University, Bochum, on the interrelationship and exchanges between China's two major religious traditions, Buddhism and Daoism, during the medieval and early pre-modern periods. While the departure for the research was primarily concerned with the mutual exchanges of ritual techniques and technology, i.e.~ritual practices in general, concepts of ritual, ritual implements, ritual language, rituals in specific cultic contexts etc., I gradually expanded my interest to include a wider range of topics relating to the exchanges between Buddhism and Daoism in China including the appropriation of divinities and saints, integrated beliefs and practices involving elements from both religions, apocryphal writings, conceptualizations concerning specific religious themes in which ideas and beliefs from both Buddhism and Daoism were brought together. Among other issues dealt with is the manner in which such concepts of “secrecy” and “the netherworld” were formulated and constructed in the Buddho–Daoist exchanges.

PARCUKU: A RELIGIOUS RITUAL OF THE FAK-FAK COMMUNITY

Local Islam which is synonymous with the implementation of rituals is always interesting to discuss, either through free discussion or in the academic sphere, which will map out the speakers at both confronting and accommodating areas. Similarly, the Parcuku religious ritual of the Fak-Fak community gave rise to a wide range of supporting and opposing arguments for various reasons respectively. This paper provides a description of cultural activities of the Fak-fak people, which is closely related to the religion of Islam, in the face of the reality of the society which tends to be misunderstood by outsiders, or by Fak-fak people who have gained a new awareness in terms of religious (Islamic) teachings. The results of this research indicate that the Parcuku ritual, practiced by the community of Fak-fak, is a semi-religious ceremony with the main purpose of attempting to find a way of salvation for the people. Nevertheless, through the Parcuku ritual, a variety of positive things could be fostered in society such as cooperation, mutual help, and various other constructive social values that can be used in the realization of a harmonious society. Also, through a variety of ritual activities, we can be witness the characteristics of a community in its religious expression, and therefore it should not be a justification for blasphemies because it turns out that God is so great that He has a lot of names in the human mind. The next most important thing is that it appears there is only one God in the many religions on Earth.
 
 Keywords: Parcuku, religion, ritual, community, Fak-fak

Honoring Deceased Donors with a Unique Family-Designed Statement Followed by a Moment of Silence: Effect on Donation Outcomes

CONTEXT-Studies indicate that donor families and hospital staff, particularly operating room staff, fear that organ donors will not be treated with dignity, honor, and respect. OBJECTIVE-The ritual of a unique, family-designed statement of honor followed by a 15-second moment of silence in the operating room before organ recovery was implemented to honor organ donors and their families. The purpose of this study was to describe the development of the ritual and to investigate its impact on donation rates in the California Transplant Donor Network's service area. DESIGN-Cross-sectional observational study. SETTING-The California Transplant Donor Network, an organ procurement organization. PARTICIPANTS-58 organ donors and families in 39 donor hospitals. MAIN OUTCOME MEASURES-Variables of interest included hospital rate of referral and of timely referral to their organ procurement organization, collaborative conversion rates, and donor families' response to implementation of the new ritual. RESULTS-The ritual was implemented in 2011 in several randomly selected hospitals locally. Seventy-one unique rituals were performed in 22 local hospitals in the trial period. No families or health care providers declined to participate. Families reported that the ritual honored their loved ones. Although the collaborative conversion rates were similar in hospitals before implementation (2010), implementation of the ritual affected donation rates in 2011. CONCLUSIONS-The 15-second moment of silence honors deceased donors and their families and improves donation rates in donor hospitals.

Objetividade e credibilidade midiática: considerações sobre uma suposta relação

Is the information delivered by the media believable because it is true, or is it “true” because it is believed? Can credibility be reduced to objectivity? How and to what degree are objectivity and credibility related? The present article attempts to address these questions. The authors present the thesis that the problem of credibility is dependent on a variety of factors, among which the information's accordance with reality is subordinate. While the media’s implementation of certain rituals of objectivity such as neutrality or fairness can serve to establish credibility, they are not necessarily connected with the accordance with reality in coverage.

The Passion According to the Wooden Drum: The Christian Appropriation of a Zapotec Ritual Genre in New Spain

Sometime after the summer of 1703, a strange traveler journeyed to several Zapotec-speaking communities nestled in the rugged geography of Villa Alta—an alcaldía mayor northeast of Oaxaca City in New Spain. He wore a pectoral ornament around his neck—a gift from the Benedictine friar Ángel Maldonado, a newly appointed bishop who had arrived in Oaxaca in July 1702—and was received throughout Villa Alta with “great noise and expressions of joy.” Upon his arrival in each locality, he would gather the townspeople and proclaim an offer of amnesty from the bishop: in exchange for registering a collective confession about traditional ritual practices at the administrative seat of San Ildefonso, and turning in their ritual implements—such as alphabetic ritual texts and wooden cylindrical drums—each Zapotec community would receive a general amnesty from ecclesiastical prosecution for idolatry.

The Passion According to the Wooden Drum: The Christian Appropriation of a Zapotec Ritual Genre in New Spain

Sometime after the summer of 1703, a strange traveler journeyed to several Zapotec-speaking communities nestled in the rugged geography of Villa Alta—an alcaldía mayor northeast of Oaxaca City in New Spain. He wore a pectoral ornament around his neck—a gift from the Benedictine friar Ángel Maldonado, a newly appointed bishop who had arrived in Oaxaca in July 1702—and was received throughout Villa Alta with “great noise and expressions of joy.” Upon his arrival in each locality, he would gather the townspeople and proclaim an offer of amnesty from the bishop: in exchange for registering a collective confession about traditional ritual practices at the administrative seat of San Ildefonso, and turning in their ritual implements—such as alphabetic ritual texts and wooden cylindrical drums—each Zapotec community would receive a general amnesty from ecclesiastical prosecution for idolatry.

The Incantation-Hymn: Incantation or Hymn?

The genre title sirnamSub(ba), 'incantation-hymn', for a small body of Sumerian hymns has been a source of puzzlement, since the content of these works in no way refers to evil demons or the gods of Eridu, those deities involved with the casting of spells. Through an analysis of literary references to the Sumerian terms n a m s u b, 'incantation', and s i r k i -n a m s u b, it is possible to suggest the relationship of the sirnamsub to the incantation, as well as to suggest its ritual implementation. In order to facilitate this investigation editions of previously untreated SirnamSubs have been provided in this article.