Specific Rituals Research Articles

Religious Experience Of Sapta Darma Followers In The Temple Centre Sapta Rengga Yogyakarta City

This research aims to understand the religious experiences of Sapta Darma adherents through the theoretical perspective of Joachim Wach. Sapta Darma believers are a group of believers who have spiritual views and practices that are 'unique' in Indonesia. In this study, researchers used Joachim Wach's theoretical framework, religious experiences were analyzed through three main components: experience dimensions, expression dimensions, and consequence dimensions. This research uses a qualitative method with a phenomenological approach to explore the religious experiences of Sapta Darma adherents. Data was collected through in-depth interviews with believers and participant observation of their religious rituals and practices. The results of the research show that the religious experience of Sapta Darma Sanggar Sanggar Candi Sapta Rengga, Yogyakarta City includes religious experiences which are often experienced through prostration, digging and special rituals. The expression dimension is seen in the form of prayers, mantras and symbols used in religious practices. Meanwhile, the consequence dimension includes changes in behavior and outlook on life of Sapta Darma adherents. Analysis based on Joachim Wach's theory reveals that the religious experiences of Sapta Darma adherents not only provide meaning and purpose in their lives but also form a strong spiritual identity. This study provides insight into how religious experiences can be articulated and internalized in local cultural contexts.

Gbobalɔi and the Language of Naming: A Study of Revenant Children in Ga Communities in Ghana

This ethnographic study examines the naming practices of revenant children otherwise known as gbobalɔi, in the Ga communities of Ghana. It delves into the cultural beliefs associated with these children, the rituals performed during their naming ceremonies, and the implications of their unique names. Focusing on the Osu traditional area within the Greater Accra Region, the research utilised an explorative and descriptive approach. The sample comprised five elderly individuals, three men and two women chosen for their deep knowledge of local cultural practices related to gbobalɔi naming. Data was collected through interviews with strict adherence to ethical considerations like informed consent and confidentiality. The study finds that gbobalɔi are perceived as reincarnated spirits necessitating specific rituals and names for community integration. The names given often carry negative connotations or reflect the circumstances of their birth, intended to dissuade spiritual forces from claiming them. The research also addresses the challenges of preserving these traditions amidst modern influences. Overall, the study enhances understanding of naming practices in African societies and emphasises the role of names as crucial markers of identity and social roles.

The Belief in Pullayar among Agrarian People in Ampara District, Sri Lanka

Worship of deities takes a specific position among the religious beliefs related to agriculture. The Pullayar deity belief with agriculture specially can be seen in Northern Province and Nuwarakalaviya in the North Central Province of Sri Lanka. The study investigates the significance of the Pullayar deity belief among the agricultural community in Ampara District. It also focusses on the ways in which the agricultural practices of farmers, socio-cultural identities, and customs are influenced by the deity belief system. The main objective of the research was to examine the contemporary condition of Pullayar deity belief associated with agriculture in the Ampara District. The two Grama Niladari (GN) divisions of Galahitiyagoda and Udayagiriya belonging to Uhana Divisional Secretariat in Ampara district were used as the study areas. Data required for the research was collected using forty (40) farmers selected from the study area under random sampling method. Participatory observation and unstructured interviews were used to gather data. Pullayar worship is closely linked with the agricultural practices of Ampara district. Here farmers perform specific rituals for a successful harvest. Among the farming folk beliefs of Ampara, the Pullayar deity worship is uniquely adapted to protect the land from fertility and natural calamities. According to the farmers in this area, it is customary to worship the Buddha as well as Gambara Devi before doing any task in the paddy fields. As a special offering for pullayar deity, farmers offer coconut and let the pots overflow with milk as a ritual. It is performed by them for the protection of their fields and cattle. Pullayar rituals foster collective social cohesion. Strengthens community bonds through shared spiritual practices. Worship as well reveals a gendered division of religious duties, with men leading agricultural rituals and women maintaining household shrines. Therefore, this society reflects a balanced role of spiritual practices across genders. Though, Pullayar deity worship can be regarded as a particular cultural aspect that is unique to the agrarian economic system in this area and still exists now.

Identity enactment as a social accomplishment: Shared identity and the provision of mutual support amongst pilgrims undertaking the Hajj.

Experimental and survey research shows that a common group membership can result in increased levels of social support. Here we complement such research with qualitative data concerning the forms and function of such support. Specifically, we explore the mutual support reported by pilgrims undertaking the Hajj. This requires participants enact a series of identity-related beliefs and values (including specific rituals) in conditions that are practically and psychologically challenging. Using data obtained through semi-structured interviews (N = 33), we investigate how participants' shared identity facilitated their behavioural enactment of these identity-defining beliefs and values. We focus on how their shared understanding of their beliefs and values as Hajj pilgrims allowed various forms of support (psychological, material, informational, and behavioural) which helped participants translate their identity-related ideals into behaviour. Our analysis implies that a shared identity provides a frame of reference with which group members can recognize each other's identity-related concerns and what they need in order to enact their identity. In turn, it implies that insituations where there are practical and psychological constraints on behaviour, action in terms of one's social identity can be conceptualized as a joint accomplishment in which the mutual support of group members is key.

How indigenous spiritual beliefs shape health-related consumption rituals: shipibo health rituals to tackle covid-19

PurposeIn marketing and consumer research, the study of Indigenous ideas and rituals remains limited. The authors present an Indigenous-informed study of consumption rituals co-produced with members of the Shipibo–Konibo Indigenous group of the Peruvian Amazon. Specifically, the authors worked with the Comando Matico, a group of Shipibos from Pucallpa, Peru. This study aims to investigate how Indigenous spiritual beliefs shape health-related consumption rituals by focusing on the experience of the Shipibos and their response to COVID-19.Design/methodology/approachDrawing upon the principles of Indigenous research, the authors co-produced this study with the Comando Matico. The authors collaboratively discussed the research project’s design, analysed and interpreted data and co-authored this study with members of the Comando Matico. This study uses discourse analyses. The corpus of discourse is speech and text produced by the Comando Matico in webinars and online interviews during the COVID-19 pandemic. The full and active participation of the Comando Matico informed the discourse analysis by ensuring Indigenous knowledge, and worldviews were infused throughout the process.FindingsThe authors foreground how Indigenous spiritual beliefs act as a force that imbues the knowledge and practice of health, wellbeing and illness, and this process shapes the performance of rituals. In Indigenous contexts, multiple spirits coexist with consumers, who adhere to specific rituals to respond to and relate to these spirits. Indigenous consumption rituals involve the participation of non-human beings (called rao, ibo, yoshin and chaikoni by the Shipibos) and this aspect challenges the traditional notion of rituals and ritual elements in marketing.Originality/valueThe authors demonstrate how Indigenous spiritual beliefs shape consumption rituals in the context of health and draw attention to how the acknowledgement of alternative ontologies and epistemologies can help address dominant hierarchies of knowledge in marketing theory.

The Meaning And Function Of Rerajahan In The Religious Life Of The Balinese Hindu Community

This abstract provides an overview of rerajahan, a form of sacred symbolism prominent in Bali, often referred to as the Island of the Gods. Rerajahan consists of small cloth pieces adorned with intricate images and inscriptions, such as human figures, mythical creatures, and sacred motifs, displayed on structures like homes and shrines. These symbols, embodying both artistic and spiritual dimensions, serve to invoke blessings and protection, reflecting the deep cultural and spiritual practices of the Balinese community. The term "rerajahan" originates from "rajah," indicating an inscription or image with mystical power. In Balinese Hinduism, rerajahan is classified into two types: "rerajahan pengiwa" (left-hand path) and "rerajahan penengen" (right-hand path), each with distinct spiritual roles. These symbols are not mere decorations but require specific rituals, known as "pasupati," to activate their spiritual efficacy. The process of creating and activating rerajahan integrates sacred scripts, such as Modré, with symbolic imagery to harness their magical properties. Rerajahan plays diverse roles in Balinese rituals and daily life, including protection, healing, and enhancing spiritual well-being. It features prominently in religious ceremonies like the Panca Yadnya rituals and is used in offerings and personal amulets. The complex Balinese script and careful selection of media for rerajahan highlight its cultural and religious significance. Whether depicted on cloth, metal, or other materials, rerajahan represents a profound connection to the divine, underscoring its importance in both sacred and everyday contexts within Balinese Hinduism.

Deviant Burials in Medieval Vilnius: Saints or Criminals?

Christian cemeteries are distinguished by certain typical burial rites. Some of the rites are characteristic of this religion, while others are common and have been known since the Stone Age. However, in all the Christian burial sites across Europe, there are always some unusual graves, sometimes called deviant (or atypical) burials; they differ from other graves and their exceptionality can occur in various burial elements. Although the first distinctive features that come to mind when conducting archaeological investigations in Christian burials are decapitation or burial in a prone position, there are many more possible distinctive features to consider. These could be burials in unusual places (isolated areas of a cemetery), burials in unusual positions, decapitations, cut-off limbs, presence of sharp objects within the body, stones or coins inside the mouth, mass graves, stoned burials covered with stones, cremation in an inhumation site (partial cremation), crime, torture, evidence of special rituals on skeletons, and so on. The following elements are to be considered when discussing deviant burials: 1) location of a grave, 2) construction of a grave, 3) spatial orientation, and 4) body treatment. When it comes to the deviant burials in medieval or modern European cemeteries, atypical cases are usually associated with vampires and witches. In Lithuania, unusual graves are sometimes associated with Pagan relics and ethnography. Deviant burials could also be accorded to outcasts of the community: criminals, people who have committed suicide, or those who have not been baptised. In other cases, a possible deep faith of the deceased is emphasised. Recently, a new field of research - 'judicial archaeology' - has emerged, in which it is sought to explain unusual burials as a possible punishment for criminals rather than a magical act. It can be concluded that the number of deviant burials discovered in the analysed medieval cemeteries was not that high. Some cases may indicate a different perception of the assessment of a deceased person, but there are few of them (except for beheading). The other cases can often be simply explained practically. For example, the stones could be related to wooden constructions of the grave, various pathologies determined the distinctive positioning of the body, the outcasts of the community (criminals or suicides) could be buried in a more secluded place, and so on. Of course, one can identify the relics of Paganism in unusual burials, especially in cases when the deceased was interred on the side or in a prone position.

Studi Fenomenologi Konsep Diri Sindhen dalam Pergelaran Wayang Kulit

This research aims to determine the motivation and self-concept of a Sindhen before becoming a Sindhen, as well as during and after becoming a Sindhen. This research uses a qualitative method with a phenomenological approach that seeks an in-depth understanding of the meaning of events and their relationship to people in certain situations. The informants were selected using a purposive sampling technique with the following criteria: Sindhen, who lives in Banyumas Regency and has worked as a Sindhen for at least ten years. This research shows that there is no unique process to become a Sindhi. A person only has to have the intention and hard work to become a Sindhi, and there are no special rituals that a Sindhi must carry out. In conclusion, to be able to sing, someone can learn autodidactically jo, in a musical group, or watch cassettes. Keywords: Sindhen, Shadow puppets, Self Concept, Banyumas

Diaspora, music, and identity: Indians in the Caribbean and the Indo-Caribbean diaspora

ABSTRACT To maintain a unified identity within a local community, people express their association with specific rituals and practices. As a testament to the evolution of cultural ideas and journeys, these rituals and practices serve as an important platform for validating their ethnic identity as well as providing a sense of authenticity to the community. Migration and dislocation are associated with a sense of ruptured identity and an unfulfilled desire to reconnect with lost culture, with a focus on traditional practices as a way of reconnecting with their roots. While the old indentured migrants glorified ‘Indianism’ through music, their successors used music to strengthen ethnic ties and to preserve their diasporic identities. Examining the contemporary development in music practices and genres, this article focuses on the creation and recreation of Indian identities in the diaspora through music with the example of Indo-Caribbeans.

Kepercayaan Air Suci Kalibacin: Sebuah Kajian Antropologi Budaya dan Agama Masyarakat Banyumas

This research aims to understand Kalibacin holy water beliefs in the cultural and religious context of the Banyumas community. This research was conducted using qualitative methods, which included participant observation, in-depth interviews, and document analysis. The research results show that the Kalibacin holy water belief has long historical roots and is closely related to the culture and religion of the Banyumas people. This belief is believed to have the power to cure disease, provide good luck, and protect from danger. Kalibacin holy water is obtained by performing a special ritual at the Kalibacin spring, which is located in Kalibacin Village, Banyumas District, Banyumas Regency. This ritual is led by a caretaker, who is a descendant of the founder of the Kalibacin spring. The Kalibacin holy water belief has a deep symbolic meaning for the people of Banyumas. Kalibacin holy water is considered an embodiment of purity and supernatural power. This belief also functions as a tool to strengthen social solidarity and cultural identity of the Banyumas people. This research has important implications for understanding the culture and religion of the Banyumas people. This research shows that the Kalibacin holy water belief is an integral part of the lives of the Banyumas people and has an important role in preserving local culture and religion.

Editorial : Ashwamedh Yagya

Ashwamedha holds a very special place in the extensive history of Yagya in the Divine culture (Dev Sanskriti) of India. From Vedic times to the modern era, the performance of Yagya has been central to the journey of Indian civilization and culture. Among them, Ashwamedha Yagya is considered the king of Yagyas due to its purpose and vastness. Ashwamedha Yagyas are, in essence, spiritual experiments for the upliftment of mass consciousness, which is only possible when a united mass is involved in a specific ritual and lifestyle. A special edition is being released on the auspicious occasion of the Ashwamedha Yagya being performed in Mumbai, the economic capital of India, from February 21-25, 2024 CE. In the present modern era, All World Gayatri Pariwar has conducted 46 Ashwamedha Yagyas, and the Mumbai Ashwamedha Yagya will be the 47th. The special edition of the Dev Sanskriti Interdisciplinary International Journal introduces unique research pertaining to Ashwamedha Yagya.

Ethnoecological Study of Ndhas Gendhing Spring in Sukorejo Village, Magelang Regency, Province of Central Java

News of the water crisis can be found all over the world, including Indonesia. Unfortunately, the knowledge of the younger generation about the importance of springs, including Ndhas Gendhing, is still low because the knowledge is passed on orally rather than in writing. Indigenous knowledge about Ndhas Gendhing is still maintained by the people of Sukorejo Village. The aim of this research is to study Ndhas Gendhing Spring using ethnoecological principles. The research method was field research. There are four types of plants that have the potential to protect the Ndhas Gendhing spring, namely Preh (Ficus macrocarpa), Ringin (Ficus benjamina), Pring Jawa (Gigantochloa atter), and Pring Petung (Dendrocalamus asper). There are nine aquatic animal species found in the water source, namely Lele lokal (Clarias batrachus), Wader (Rasbora argyrotaenia), Peto (Aplocheilus armatus), Nila (Oreochromis niloticus), Yuyu (Parathelphusa convexa), Melem (Rasbora caudimaculata), Kotes (Channa limbate), Deleg (Channa striata), dan Pelus (Anguilla sp.). Based on the physical and chemical characteristics, the water is odorless and clear. The average pH was 6.92, with an average TDS of 117.6 ppm. This means that the water condition is in the excellent category. The abundant water can be used for daily needs such as bathing, washing clothes, and PDAM drinking water. In fact, there are special rituals such as padusan and kungkum. It is hoped that the younger generation's awareness of the existence of the Ndhas Gendhing spring will support sustainable water security.

Investigating Role of Intangible Cultural Heritage in constructing the phenomenon of Narmada River Parikrama

The traces of earliest human settlements are found on the bank of rivers which are one the natural forms of drinking water which are considered as a lifeline of the settlements. Since ancient time, Indian Culture assigned motherly values to rivers because of their significance in respective regional settings. Through-out the Indian Subcontinent, traditions and rituals evolved from ages around the rivers have shaped up some commonly followed cultural aspects along with some specific rituals to the rivers. Circumambulation of River Narmada, Shri Krishna Poojan on Yamuna River Banks at Vrindavan are examples of some of these specific cultural aspects. Out of the most sacred seven rivers (Ganga, Yamuna, Godawari, Saraswati, Narmada, Sindhu, and Kaweri); River Narmada has special cultural significance with its strategic geographical location dividing Indian subcontinent in Northern and Southern parts. This research is aimed to investigate the role of intangible Heritage in constructing the phenomenon of Narmada River Parikrama based on the parameters like historical importance, poetic references, mentions in Puraans, folk culture, religious importance, TapoBhumi Narmada (रेवा तीरे तप: कुर्यात!) with the very unique cultural aspect of Parikrama (Circumambulation) of a river as a deity. Parameters to understand cultural footprints were delineated to these aspects with the focus of completing one stage of research in stipulated time schedule. The religious aspect includes Tirthsthana (Sacredscapes) on the Parikrama Path on North and South banks, rituals, and activities followed by the devotees, and the connectivity of Lord Shiva with River Narmada. A famous verse says नर्मदा का हर कंकर है शंकर! (Means, each gravel of River Narmada depicts Lord Shiva.) Hence the religious thread in cultural heritage studies is very strong and needs to be established with the Parikrama perspective. The analytical methodology for conducting research included study of various literature references about River Narmada written by historians, poets, Saints, and ancient scriptures like Puraan, Mahatmya etc. available in the form of books, doctoral research thesis, research papers and scholarly articles. These literature sources refer River Narmada focusing on various perspectives. They are critically analysed and inferences regarding role of intangible cultural footprints around Narmada River banks in forming the Phenomenon of Parikrama are summarized in this paper. Next stage of the research or a way-forwards of this research study can be continued further to establish manifestation of Parikrama Concept in the tangible cultural heritage with respect to spatial planning and built forms.

Ethnobotanical study on ritual plants used by Hani people in Yunnan, China

BackgroundThe Hani people, who reside in Yuanyang County, Honghe Hani and Yi Autonomous Prefecture, Yunnan Province, rely on rice terrace farming as their primary livelihood. They utilize plants in various traditional ritual practices. The Hani people have categorized the value of plants based on their natural attributes and have refined the ways of using different plants in specific rituals through practical observations and experiences derived from their agricultural culture. Although the plants used in these rituals hold significant cultural value, they have yet to be studied from the perspective of ethnobotany. This study aims to approach the ritual plants using ethnobotanical methods.MethodsEthnobotanical fieldwork was conducted in 10 villages in Yuanyang County between 2021 and 2023. Data were collected from the local Hani people through semi-structured interviews and participatory observations and 41 informants were interviewed during the field investigations. The frequency of citation (FC) and relative frequency of citation (RFC) were utilized to evaluate the relative importance of ritual plants among the local communities.ResultsA total of 36 plant species, belonging to 18 families and 34 genera, were recorded as being used in 11 ritual practices by the Hani people. Rosaceae, Poaceae, and Fabaceae were found to have the highest number of species. Most of the ritual plants used by the Hani people were collected from the wild. FC and RFC analysis showed that the preferred plants for Hani rituals were Rhus chinensis Mill, Oryza sativa L., Phyllostachys sulphurea (Carr.) A. et C. Riv. and Musa basjoo Siebold & Zucc. ex Iinuma. The 11 rituals are all centered around the performance of people, crops and livestock. The Hani people use plants in different rituals mainly based on their biological attributes.ConclusionsMany rituals of the Hani people are closely related to their production and livelihood, and the plants used in these rituals are deeply rooted in Hani’s traditional ecological knowledge and beliefs. The Hani people’s reverence for nature, respect for life, gratitude towards ancestors, and seeking blessings and disaster prevention for their families, crops, and livestock are all reflected in these rituals and their utilization of ritual plants. The Hani people showcase their agricultural culture in the Honghe Hani Rice Terraces through plant-based ritual performances. Studying ritual plants in the core area of the Hani Rice Terraces is of great significance for protecting the Hani Terrace farming culture. In the future, it is essential to pay more attention to the role of traditional knowledge in biodiversity conservation.

Антропология холода: культура питания коренных народов Республики Саха (Якутия)

Reference to the food culture of the indigenous peoples of the North within the framework of anthropology of cold, where the peculiarity of the cultural landscape of the North is the life strategy conditioned by cold and permafrost, is caused by the increased interest of scientific community to the unique experience of life support of the northern ethnic groups. Anthropological understanding of the Cold is a request of the world science in terms of solving a wide range of socio-humanitarian problems related to comprehension, adaptation, cultural experience of life in the "permafrost". The authors of the article consider the food culture of the indigenous peoples of the North as one of the important aspects in the ethnic system of culture and values. The article interprets not only the physiological, but also the cultural foundations of the traditional food of the natives of the North. For the first time on the basis of interdisciplinary methodology the multidimensional phenomenon of nutrition among the indigenous peoples of Yakutia was considered as a conceptualization of the northern cuisine in an innovative direction - cryosophy. The study uses methodological innovations of environmental sociology and cultural anthropology, historical-cognitive and hermeneutic analysis. Based on the retrospective analysis of historical and ethnographic sources and modern sociological and expeditionary materials, the method of mapping analyzes food preferences, traditional technologies and recipes, as well as the symbolic meanings and meanings of food in the context of calendar time. Food occupied an important place and was endowed by the participants with a special semantic meaning. The process of daily and festive meals for the indigenous peoples of the North is a special ritual in which there is a spiritual connection with nature, with the higher deities. The notion of life and its symbolic representation was incorporated into food. At the same time fatty food had a special semantic meaning, which embodied not only the idea of "well-being", but also contributed to the body's resistance to extreme temperatures. Adaptive life-support strategy in the North formed a special dietary regime and food behavior actively using cryogenic resources of cold in the preparation and preservation of food. There is an important conclusion about the circular pattern of nutrition of northern communities in the projections of natural and social space. The authors conclude that the ecologically balanced diet of northern herders, reindeer herders, hunters and fishermen of Yakutia reflects the centuries-old experience of adaptation to extreme low temperatures and also acts as a cultural symbol manifesting the spiritual foundations of life and human destiny in the North.

Drug repurposing for obsessive-compulsive disorder using deep learning-based binding affinity prediction models.

Obsessive-compulsive disorder (OCD) is a chronic psychiatric disease in which patients suffer from obsessions compelling them to engage in specific rituals as a temporary measure to alleviate stress. In this study, deep learning-based methods were used to build three models which predict the likelihood of a molecule interacting with three biological targets relevant to OCD, SERT, D2, and NMDA. Then, an ensemble model based on those models was created which underwent external validation on a large drug database using random sampling. Finally, case studies of molecules exhibiting high scores underwent bibliographic validation showcasing that good performance in the ensemble model can indicate connection with OCD pathophysiology, suggesting that it can be used to screen molecule databases for drug-repurposing purposes.

Health Belief and Healing Practices in Hill Korwa Tribes

Health is the primary basis of human origin and its development. Only a healthy person makes a healthy society. A healthy society continuously interacts with the environmental conditions for its development. Health and wellness depend on individual health conditions of each individual. There are many beliefs related to health in the hill Korwa tribes, in which their lifestyle, food habits, socio-cultural and religious beliefs etc. are included. This study is based on health related beliefs of particularly backward “Hill Korwa” tribe located in Bagicha block of Chhattisgarh state. Two gram panchayats of Bagicha block, Pandrapath and Kamarima villages, have been selected on the basis of majority of tribals. The purpose of this study is to find out the beliefs system and treatment methods related to health in hill Korwa tribes. This study is based on primary data, in which qualitative research method has been used to collect the data. Unstructured interview, group interview and interview guide have been included under qualitative research. In the present study several causes of disease were seen in the hill Korwa tribes, in which witch craft, evil eye, wrath of ancestors, for the treatment of diseases related to these, the tribal people go to the Devair of the village ask them to do the exorcism, worship-recitation, special rituals etc. get done. If the cause of the disease is natural and other, then the diseases related to it are treated by using medicines collected from the forest.

Празднование Нового года в Византии

Introduction. Many cultures consider the first day of the new year a holiday which supposes the performance of specific rituals and rites. The traditions of New Year celebrations reflect the nature of this or that civilization, its historical experience, and religious and world-viewing constants. The said is to the full extent actual for the Byzantine civilization. The purpose of the work is to reconstruct the general scenario of official celebrations, to trace its evolution, and to analyse the folk tradition related to it. Methods and materials. The main sources of the given research are liturgical books, treatises on ceremonies, and epistolography. Analysis. In Byzantium, the New Year was celebrated on September 1 at different levels: church, state, and public. Despite its origin from the laity, the Byzantines viewed this holiday primarily as religious as it opened both the new year cycle and the church calendar. By the tenth century, there developed the order of service (akolouthia) for the first day of the new year. The patriarch served special liturgies in St Sophia’s Church and performed a crucession. The emperor was not allowed to participate in the church rituals. In Late Byzantium, the climax of the New Year ritual was the public prayer made in the imperial capital, in the Forum of Constantine, in the presence of the emperor. The ceremonial protocol documented that the ruler must participate in the New Year service. The ordinary people of Byzantium widely celebrated this holiday, spending this day in going to church, paying visits, and exchanging greetings. Conclusions. The enlarging of the programme of palatial ceremonies with the emperor’s appearance in the New Year celebration shows, from the one hand, the strengthening of the secular component of the holiday and, on the other hand, the trend to sacralization of the palatial life. The comparison of the scenario of the New Year celebration that existed in the Age of the Palaiologoi with the official holiday on such a case in the pre-Petrine Russia shows an important Byzantine influence on Russian culture of celebration and church policy.

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.

Visual Sculpture of Erotic and Sexual Acts of Khajuraho Temples

As such, there is no dearth of temples in India and every temple has some different characteristics attached to them. Some are known for their special rituals, some are known for the creation of temples, some are known for the mythology associated with them, and others for something special in those temples. Similarly, if you see such idols made in many temples here, where sexuality is being displayed, then it will not be surprising. These are also part of those temples. There are many ancient temples in India in which many erotic idols are displayed in stones. Some people see it from a progressive point of view, some sexuality, some people even consider it rude. It is true that these carvings are very bold, incorporating many ancient ideologies which have seen sex as a way to reach the 'spirituality of spirituality'. Most of these temples follow the tradition of Tantric learning, according to which sensual pleasure acts as a divine energy and it forms the spiritual path to reach God. If you have ever inspected such a temple, you will see that such idols are only on the outer walls of the temple. According to some researchers, these mean that any man should put an end to all his lustful desires before entering the temple and he can only do so when he has experienced it. There is no doubt that these idols, these signs have that charm! Khajuraho Temple Chandravarman chose Khajuraho to build such temples. Making it his capital, he performed a huge yagna of 85 altars here. Later 85 temples were built in place of these altars, which were continued by the kings of the Chandel dynasty. Today, out of 85, there are only 22 temples left. The period of creation came to an end with the departure of the Chandelas from Khajuraho in the 14th century. The Khajuraho temple is primarily known as a temple in India that has carved many erotic sculptures, meaning that the temples of Khajuraho bear their erotic idols. Are most famous for According to some researchers, the concepts of Kama Sutra are depicted by these idols, and according to some researchers, it is a tradition to practice Tantric learning by sexual behavior. Like the Kamasutra, the temples of Khajuraho are also world famous, as many of the captivating and seductive sculptures in their outer walls depict various postures of Kamakriya. Kamasutra has studied and analyzed kamabhakna and kamkala from the point of view of a scientist, and its basic feelings have been depicted in Khajuraho.