Ritual Use Research Articles

Quran as Scripture in Classical Muslim Scholarship

Recent scholarship focuses on the plasticity of the concept of “scripture” as it is defined by different religious traditions. Based on its contents, the Quran is most commonly compared to the Bible, yet such an approach misses the distinct way that the Quran is understood as an authoritative text by classical Muslim scholarship. Even “basic” information—knowing the number of words, the names of surahs, the structure of the text—is essential to understanding how Muslims see the Quran as scripture and the foundations upon which it is built. Muslims regard the Quran as the word of God, revealed to the prophet Muhammad, the primary source for determining the beliefs and practices of Islam. The text of the Quran is used in the teaching of Arabic and is the focus of Islamic learning. It is regarded as interceding on behalf of those who revere it, is recited as a part of regular rituals, and is treated as a sacred object in ritual and everyday settings. The exegetical and ritual use of the Quran is a fundamental means for Muslims to both relate and distinguish themselves from other religious identities, especially those such as Jews and Christians, with whom they share a common scriptural tradition.

Sepulchral use of caves in Lusatian culture: Evidence from the Sąspówka Valley in the Polish Jura

Funeral and ritual practices in cave sites during the Late Bronze Age and Early Iron Age have been recognised in multiple sites south of the Carpathians. This paper presents the first evidence for the funeral and ritual use of cave sites with such chronology north of the Carpathians. Unburned human remains dated to Ha B and Ha C/D have been identified in two cave sites (Zbójecka Cave and Bramka Rockshelter) located 500 m apart, in the Polish Jura. Additionally, a pottery deposit dated to Ha B2-C has been found in a third cave (Ciasna Cave) situated near the aforementioned sites. The paper analyses these finds in the context of the local Lusatian culture settlement and the already recognised traces of Lusatian cave site use in the studied karstic region. The results give ground to search for more evidence of ritual cave use in the Late Bronze Age and Early Iron Age.

Dysphania schraderiana (Schult.) Mosyakin & Clemants – An overlooked medicinal and ritual plant used in Poland

Ethnopharmacological relevanceThe paper discusses the traditional ritual, medicinal and insect repellent use of Dysphania schraderiana in Poland, a plant with little ethnobotanical and phytochemical data. Our research suggests that its properties should be further studied comparing it with the related D. botrys and D. ambrosioides. Aim of the workD. schraderiana is an aromatic and medicinal annual herb related to D. ambrosioides and D. botrys and practically absent from historical accounts of plant uses in Europe. The aim of this work is to characterise the current use of D. schraderiana in south east Poland on the background of historical Dysphania species use in Europe. Materials and methodsThe data on D. schraderiana was collected in 2020, based on interviews with 42 people in rural areas of south-eastern Poland where the species is used today. A range of textual sources were searched including old medicinal herbals, pharmaceutical handbooks, ethnobotanical publications and culinary databases regarding all the uses of Dysphania species in Europe. ResultsIn the study area D. schraderiana occurs in the whole spectrum of cultivation stages – from being intentionally cultivated to completely wild. The plant is used mainly as an apotropaic and insect repellent, blessed during Catholic church holidays (mainly Assumption Day), and sometimes used as incense in churches (and blessed on Epiphany Day). D. schraderiana rarely occurs in European historical sources, except sometimes classed as a false, inferior form of D. botrys, which has been known for centuries as a moth repellent and treatment for respiratory illness. We hypothesise that the plant was not easily distinguished from D. botrys and their uses strongly overlapped. For some unknown reason the use of D. botrys died out, whereas a relatively large semi-feral population of D. schraderiana exists in south-eastern Poland where it has remained a culturally important plant. ConclusionsD. schraderiana is a rare case of a non-native plant traditionally used within an area of Europe but previously nearly overlooked in European ethnobotanical literature. Historical uses of Dysphania spp. in other areas of Poland and former Poland (now western Ukraine) suggest that the genus was used more widely in regions beyond the one studied. However, a very compact distribution of use suggests that D. schraderiana may have been brought to SE Poland from a single source outside the study area. Its common name, and use as a holy incense plant, is associated it with the well-known biblical tree resin obtained from Commiphora myrrha (Nees) Engl.

National Identity, Othering and Resistance: Host Country Manager’s Experience at a Japanese Multinational Enterprise in India

National identity has been found to be a basis for othering and resistance in host country managers at multinational enterprises overseas’ affiliates. An original model of employee’s resistance using national identity has developed a nuanced understanding of how resistance manifests. This research tests this original model in a multinational enterprise’s office in the emerging market and power distance accepting India. A case study design was adopted. Interpretive analysis of the data indicates that the newly developed model could apply to Indian situations, and collateral inductive reasoning proposes a further refinement to this model. Thus, besides verbal othering, it is found that the use of space and rituals can also be used in the acts of resistance and further it is proposed that such acts are not necessarily continuous, but can manifest intermittently. Hence, the practising international human resources manager now has a broader lens to assess resistance manifestation, facilitating sooner remedial countermeasures. The cross-cultural study is among the pioneers in studying national identity as a means of resistance in a power distance accepting context in general, and the under-researched advanced economy, emerging market Japan–India international business dyad specifically. It contributes to cross-cultural management (CCM) literature by surfacing the darker side of globalization—the power retained by the parent company and concomitant subordination of the host country manager that results in resistance. This study adds to the under-researched India–Japan global business scholarship.

Tea Bowl with Decoration of Standing Cranes (Tachizuru): Made-to-order Ceramics Produced in the Japan House Kilns

The Japan House (Korean: waegwan; Japanese: wakan) in the port city of Pusan, was a Japanese outpost during the Chosŏn dynasty. In the period 1639 to 1718, the Sō clan of Tsushima, commissioned made-to-order ceramics here, reflecting Japanese requirements, and a long-standing Japanese enthusiasm for kōrai chawan (“Korean tea bowls”), as demanded by the tea authorities in Japan. The focus of this paper is a group of tea bowls with decoration of standing cranes, the most representative type of made-to-order tea bowls produced at the Japan House kilns. Historical records and recent excavations of kiln sites have revealed that the type of tea bowl with standing crane design enjoyed popularity and continued to be produced until the closure of the Japan House kilns. A bowl of the deep, cylindrical shape adheres closely to early Koryŏ prototypes, while its notched foot resembles those of soft porcelain bowls made for ritual use. The subject of its design motif can be traced back to the ubiquitous cranes of Koryŏ inlaid celadon. The ethereal crane, traditionally associated with longevity, was popular in East Asian pictorial culture. The standing crane design on this type of tea bowl displays a combination of influences from the crane painting by the Southern Song painter Muqi (act. ca. 1240-75) and its reinterpretation by the Kano painters. This paper seeks to define the characteristics of the Japan House kiln products by examining its best-known type of tea bowl with decoration of standing cranes. It elucidates how the tea bowl with standing crane design is clearly not an imitation of early Koryŏ celadon but shows a range of decorative styles that reflect the tastes of the Edo-period daimyo tea world. While adapted to the tastes of Japanese consumers, the tea bowl with standing crane design produced at the Japan House kilns display influences from regional kilns in Chosŏn Korea. In this light, the type of tea bowl with decoration of standing cranes manifests a hybrid state of shifting boundaries and demarcations where Japanese and Korean influences coexisted and encountered with difference.

Alcohol, ancestors, and the house: Exploring ritual use of beer at Kirikongo, Burkina Faso

This paper explores the evidence for beer production, consumption, and ritual use at Kirikongo (100–1650 CE), a well-preserved archaeological site located in Mouhoun Province, western Burkina Faso. The site is comprised of thirteen anthropogenic mounds (tells) that were formed through sequential ritual processes that created ancestor shrines through either construction of dedicated mortuary monuments or transformation of domestic spaces and buildings. Tombs and architectural emplacements were accompanied by discrete accumulations of fauna, botanical remains, and material culture, the latter of which likely represents personal or familial belongings. Within these ceramic assemblages, there are significant numbers of small highly decorated consumption vessels, tri-pod ritual vessels likely connected to use of liquids, and large vessels consistent with beer production. Based upon contextual analysis of ceramics, cultural practices related to ancestors, and evidence from a destroyed ritual complex with intact material culture and ritualized use of sorghum, this paper argues that beer was likely used at Kirikongo both in the social life of the community and in rituals related to ancestors. The nature of sorghum beer production may have influenced the overall absence of sorghum in macrobotanical samples.

On Revelations and Revolutions: Drinking Ayahuasca Among Palestinians Under Israeli Occupation.

The ritualistic use of ayahuasca can induce a feeling of unity and harmony among group members. However, such depoliticized feelings can come in the service of a destructive political status quo in which Palestinians are marginalized. Through 31 in-depth interviews of Israelis and Palestinians who drink ayahuasca together, and through participatory observations, such rituals were examined. In this setting marginalization was structurally rooted by the group’s inability to recognize Palestinian national identity or admit the ongoing Israeli injustice toward Palestinians. Although the groups avoided politics, they still find their way into these rituals. This happened through occasional ayahuasca-induced revelatory events, in which individuals were confronted with a pressing truth related to the oppressive relations between Jewish Israelis and Palestinians. Three case studies of such revelatory events are described in this paper. Affected by emotions of pain, anger, and guilt, these participants developed resistance toward the hegemonic Israeli ritual structure. This was followed by an urge to deliver an emancipatory message to the rest of the group, usually through a song. Moreover, affected subjects developed a long-lasting fidelity to the truth attained at these events. In time, this fidelity led to the expansion of ayahuasca practices to other Palestinians and the politicization of the practice. The article draws on Badiou’s theory in Being and Event (1988) to analyze the relations between the Israeli ritual structure, the Palestinian revelatory event, and the emancipatory fidelity that followed. Badiou’s theory elucidates the egalitarian revolutionary potential, which is part of the sociopsychopharmacology of psychedelics.

Earthing Theology

Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous occupation and ritual use. But land disputes continue, and at a deeper level, there is little appreciation of the Indigenous spirituality of the land and the significance it could have for reconciliation with First Nations and the ecological crisis. Aboriginal theologies can help Christians to appreciate the riches of this spirituality and work towards justice.

Sacred weeds: common ritual plants from the urban botánicas of Miami-Dade County, Florida

Background: Practitioners of syncretic religions often incorporate plants into their sacred rituals, a unique practice that helps keep them connected to their cultural history. An important example of ritual plant use is found in the botánicas (religious stores that cater to practitioners of Afro-Caribbean diaspora religions) of Miami-Dade County, Florida (USA). Methods: We examined ritual plants sold in a sample of six botánicas in Miami-Dade County from November 2018 until April 2019. We addressed the following questions: 1) What is the ratio of native to non-native plant species found in the botánica stores; 2) What is the ratio of invasive exotic to non-invasive exotic plant species found in the botánica stores; and 3) What is the geographical origin of plant species found in the botánica stores? Results: Given the study’s location in South Florida, the frequency of local native flora sold as ritual plants was significantly smaller than initially predicted (27% vs. 65%). Likewise, actual frequency of invasive species was much higher than the expected frequency (32% vs. 19%). We also discovered that most of the taxa collected during the study were Neotropical (50%) and Asian (25%) in origin, while very few African taxa were documented (7 out of the 93 species identified). Conclusion: These botánicas highlight the reliance of Afro-Caribbean syncretic religions in Miami-Dade County on locally common plants, particularly those taxa from the Neotropics. Future studies should further investigate how these plants are being cultivated, traded, and used by the informal economy associated with urban botánicas. Keywords: African diaspora, economic botany, ethnobotany, medicinal plants, religious syncretis

Risk assessment of ayahuasca use in a religious context: self-reported risk factors and adverse effects.

Objective:Whether for spiritual, recreational, or potential therapeutic use, interest in ayahuasca has grown remarkably. Ayahuasca’s main active substances are N,N‐dimethyltryptamine and certain monoamine oxidase inhibitor β-carbolines. Possible drug interactions are a major concern, and research is lacking in this area. The objective of this study was to evaluate the safety of ritual ayahuasca use regarding adverse effects and risk factors.Methods:In this cross-sectional study, ayahuasca users from a religious institution answered an online questionnaire about its safety. Adverse effects, safety measures, and possible risk factors (psychiatric diagnosis and medications) were investigated.Results:The most frequent adverse effects among the 614 participants were transient gastrointestinal effects (nausea and vomiting). Fifty participants self-reported a psychiatric diagnosis (depression and anxiety were the most prevalent), and these participants experienced adverse effects more frequently. Psychiatric medication use was reported by 31 participants. No indication of increased adverse effects due to drug-drug interactions was found.Conclusion:A minority of participants reported being very negatively affected by persistent adverse effects. Psychiatric medication use while participating in ayahuasca rituals was not associated with increased adverse effects. For the most part, the institution’s practices seem sufficient to prevent exacerbated reactions. Future studies may focus on negatively affected users.

Believing in Bits: Digital Media and the Supernatural

Believing in Bits: Digital Media and the Supernatural

Governors, Regents, and Rituals: an Exploration of Colonial Diplomacy in Ambon at the Turn of the Nineteenth Century

Abstract This article analyses how the Dutch colonial state in Ambon in the early nineteenth century tried to reestablish relations with local regents, making use of already existing protocols that were produced during the period of the Vereenigde Oostindische Compagnie (1602–1799). Engaging in colonial diplomacy was very important because the demise of the voc (1796) and two short periods of British rule in Ambon (1796–1803 and 1810–17) had shaken Dutch rule to its foundations. To reestablish its legitimacy with these local rulers, the colonial state made use of diplomatic protocols, documents and rituals which had been drawn up and negotiated by the voc. This article will focus on comparing the so-called “Instruction for the Regents,” which was drawn up in 1771 by a voc administrator, with one that was reissued in 1818 by the colonial state and will analyze a number of rituals and protocols which played an important role in defining the relationship between the governor and the regents.

Activating the Monuments - The Ritual Use of Cairns in Bronze Age Norrland

This article deals with cairns and stone-settings in Northern Sweden. The central questions are: what was the meaning of the cairns, who built them, and what were the intentions of the people in doing so? Cairns and stonesettings do not only represent a kind of permanent and completed graveconstruction for individual burials. The ritual use of cairns and cairn-like stone-settings also involved a broad spectrum of ritual activities. It is here suggested that the cairns should be related to kinship groups and considered as long-term monuments, which were continually rebuilt and activated in the local ritual.

Against the sacred body

In the Catholic areas of Europe, the human remains (both their bones and the fabrics they touched) of persons considered to have been exceptional are usually stored for transformation into relics. The production and the reproduction of the object-relic takes place within monasteries and is carried out firstly on the material level. In this article I intend to present in detail, from an anthropological standpoint, the practices used to process such remains, the role of the social actors involved and the political-ecclesiastical dynamics connected with them. Owing to obvious difficulties in accessing enclosed communities, such practices are usually overlooked in historiographical and ethno-anthropological analyses, while they should instead be considered the most important moment in the lengthy process intended to give form and meaning to remains, with a view to their exhibition and use in ritual.

Core and Periphery: Obsidian Craft Production in Late Postclassic (a.d. 1250/1300–1519) Tlaxcallan, Mexico

ABSTRACT This work present results of an analysis of supply, use, and production of obsidian artifacts in Tepeticpac and Metepec, two settlements of Late Postclassic (a.d. 1250/1300–1519) Tlaxcallan. The first sample (n = 9222) was recovered in two architectural compounds at Tepeticpac, a first-order settlement and part of the Tlaxcallan urban core. Tepeticpac materials exhibit a strong focus on prismatic blade production intended mainly for ceremonial or ritual use. The second sample (n = 14,915) comes from an architectural compound and a nearby obsidian discard area in Metepec, a peripheral second-order site. Metepec artifacts focused on the production of blades and bifacials, with greater evidence of different phases of obsidian processing indicating the presence of a nearby obsidian workshop. Comparison of obsidian craft production from both sites points towards decentralized craft production at Tlaxcallan and an open market economy for obsidian acquisition and consumption but also to marked political and socioeconomic hierarchies within the polity.

Adding a New Dimension to Grief Counseling: Creative Personal Ritual as a Therapeutic Tool for Loss, Trauma and Transition.

This article explores the use of creative personal rituals and ceremonies for accepting loss, managing strong emotions and inviting the sacred into the grief journey. These tools can help clinicians incorporate spirituality and multi-cultural modalities into a grief counseling practice, and can be used effectively by both intuitive and instrumental grievers. The use of ritual and ceremony can also help end-of-life and bereavement professionals become more present for the dying, and more competent in spiritual meaning-making for the bereaved.

Indigenous Healing Practices, Policies and Perceptions of Young and Elderly Ga’dang People in Nueva Vizcaya, Philippines

Indigenous healing practice is a very essential part of healthcare systems in rural areas in the world. Very few studies have addressed an inclusive scenario of indigenous healing practices to boost the spirit of ailing people. This study explored typical forms of indigenous healing practices, policies and perceptions of young and elderly Ga’dang (Indigenous Filipino peoples) in Nueva Vizcaya, Philippines. This research utilized the descriptive-qualitative method and data gathered through community immersion, observation, focused group discussion (FGD) and face-to-face interview with the informants. Ga’dang elderly in Nueva Vizcaya apply materials and resources for indigenous healing modalities like relaxation techniques, massage (<em>hilot</em>), use of medicinal herbs, psychocultural education, cleansing ceremonies and rituals. They are forms of immediate remediation before bringing the patient to a clinic or hospital. They have been adept and continually practicing indigenous healing to help patients improve their health condition but with little value within their existing culture, especially the younger generation. Related ethnographic and qualitative researches offering wider understanding of the cultural value of indigenous healing and have impact to the lives of the people may be instigated.

Qualitative and Quantitative Analysis of Tryptamines in the Poison of Incilius alvarius (Amphibia: Bufonidae).

Rising numbers of psychoactive tryptamine derivatives have become available on the drug market over the last decade, making these naturally occurring or synthetically manufactured compounds highly relevant for forensic analyses. One of these compounds is 5-methoxy-N,N-dimethyltryptamine (5-MeO-DMT), a constituent of the dried poison of Incilius alvarius (Colorado River toad), which has a history of ritual and/or recreational use. Still, comprehensive and validated qualitative as well as quantitative analytical data on the psychoactive components of this poison are scarce. In this study, samples of the poison of Incilius alvarius were collected from live toads in the Sonoran Desert, Arizona (USA), and analyzed with a set of complementary methods. Acetone/water (70/30, v/v) proved to be the solvent of choice for the extraction of tryptamine derivatives. Trace compounds were enriched, and overload with 5-MeO-DMT was prevented by chromatographic separation of 5-MeO-DMT prior to qualitative analyses. The method for quantification was validated. Attenuated total reflection-Fourier transform infrared spectroscopy was suitable to identify 5-MeO-DMT as the main tryptamine in samples of the poison. The combined evaluation of analytical data gained from gas chromatography-mass spectrometry (GC-MS), high-performance liquid chromatography-quadrupole time-of-flight high-resolution MS (HPLC-qToF-HRMS) and HPLC-MS-MS confirmed the presence of 5-MeO-DMT, 5-MeO-N-methyltryptamine, 5-MeO-tryptamine, 5-MeO-tryptophol, 2-(5-methoxy-1H-indol-3-yl)-acetic-acid (5-MIAA), 5-HO-N-methyltryptamine, bufotenin, DMT and tryptophan. For the first time, 5-MeO-tryptamine and two positional isomers of hydroxylated MeO-DMT were detected in the poison of Incilius alvarius. The tryptamine present in the highest concentrations was 5-MeO-DMT (mean ± SD: 410,000 ± 30,000 μg/g). Mean concentrations of 5-MeO-tryptamine (490 ± 260 μg/g), 5-HO-N-methyltryptamine (270 ± 120 μg/g), bufotenin (2,800 ± 1,900 μg/g) and DMT (250 ± 80 μg/g) showed a relatively high variability between individual samples. The comprehensive analytical reference data of Incilius alvarius poison presented here might prove useful for forensic chemists.

The Ritual Use of Animal Scapulae in Central Asia in the Xiongnu-Xianbei-Rouran Period

ABSTRACT The scapula bone is bestowed with a particular prominence among the various traditional Siberian tribes. Besides its rich symbolic importance, the shoulder blade is connected with shamanistic rituals and in particular, fortunetelling. Scapulimancy (telling fortunes from the scapula) is a tradition with its roots in ancient China. Historical chronicles and ethnographic research on scapulimancy in Central Asia had led archaeologists to assign a ritual meaning to scapulae with regular perforations. This paper is to present the problematic matter of distinction of fortunetelling scapulae in the archaeological material. Another aim is to sum up historical and ethnographic data regarding scapulimancy. A comprehensive approach to this topic was also provided by microscopic observations on the materials from the settlement Chultukov Log-9 (Altai, Russian Federation), dated back to the Xiongnu-Xianbei-Rouran period. Excavations were conducted by the authors of this paper in 2012–2016. Experiments were also conducted in order to distinguish shoulder blades of utilitarian character (tools) from those of ritual use. In general, this issue shows the importance of animal symbolism in crucial matters for pastoral, nomadic and semi-nomadic peoples.

Just beautiful green herbs: use of plants in cultural practices in Bukovina and Roztochya, Western Ukraine

BackgroundThe use of plants in rituals is a little explored corner of biocultural diversity which has developed through time within a complex socio-ecological system. Indeed, rituals are complex interactions between humans and biodiversity shaped by history, culture, and ethnic belonging. Yet, in Western Ukraine, such rituals were forbidden for over 50 years (1939–1991). The current revival of rituals by rural inhabitants is an untapped reservoir of local ecological knowledge. The aim of the present study was to identify the ritual use of wild and cultivated plants in two regions of Western Ukraine, Bukovina and Roztochya, and to compare the findings with historical data. Moreover, we analyzed attitudes toward the ritual use of plants and interactions with the local environment.MethodsWe conducted 31 in-depth semi-structured interviews among Orthodox Hutsuls of Bukovina and 16 interviews among Greek Catholic rural inhabitants of Roztochya during summer 2018 focusing on the ritual uses of plants.ResultsWe documented 28 plant taxa among Bukovinian Hutsuls and 58 plant taxa among inhabitants in Roztochya that were used in 7 religious festivals (of which two were celebrated differently in the two communities). Plants were mainly used in bouquets, but also for decorating churches and houses or in fruit baskets. In both communities, almost 25% of the interviewees could not name the plants they collected for bouquets, but rather referred to “just beautiful green herbs” one can get in meadows, forests, and gardens. Comparison with historical data shows a smaller number of taxa currently used (wild taxa have been lost), yet the persistence of 18 taxa used both now and a century ago.ConclusionsContemporary practices concerning the use of plants in Christian rituals in Bukovina and Roztochya can be contextualized in the broader phenomenon of the revitalization of traditional environmental knowledge and practices that have characterized Europe over the past 30 years and in particular Eastern Europe after socialism. The current religious use of plants is to a certain extent the revitalization of historical rituals supported by various internal (knowledge from older generations) and external (church authorities and fashion in the region) drivers. Further research should address changes in regions with longer and more severe prohibition of religious practices and their revival.