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The Covid-19 pandemic has disrupted and reshaped experiences of bodily disposal and memorialization around the world. One key characteristic of almost all religious practices and traditions is the centrality of face-to-face gatherings (Baker et al. 2020). The spatial turn shows the need to study space and place in research on religion (Knott 2010). Avril Maddrell has utilized a spatial lens for death studies with her concept of the deathscape, by which she means both the places associated with death and the dead and how these are infused with meaning (Maddrell and Sidaway 2010). The aim of my article is to uncover which spaces were used in Finnish funerals and what they reveal about deathscapes during Covid-19. The forty-five pieces of correspondence that form the qualitative data of the research were received between October 2020 and February 2021; they offer some important, real-time insights into how funeral spaces and burial places were experienced during the two first waves of the pandemic. The findings reveal that participation in the ritual was more important than the actual site of the funeral, burial or memorial. The findings indicate that deathscapes in Finnish funerals during Covid-19 typically dealt with how ritual space was created during restrictions. The physical site was important as long as it created ritual space and was aligned with the personality of the deceased. Central to these actively created spaces was that they followed the deceased body either physically, virtually or spiritually. The latter was a conceptual finding from the data and a means by which the writers pointed to spatialities of belief and virtual attendance that were not digitally mediated.

La entrada de Europa en la Contemporaneidad estuvo marcada por conflictos, tanto internacionales como internos. Las contradicciones causadas por la Modernidad fueron solventadas, más de una vez, en el campo de batalla. En el contexto del convulso siglo XIX español las guerras carlistas representaron la pugna entre aquellos que querían continuar implantando la revolución liberal burguesa, por un lado, y quienes defendían el mantenimiento de los privilegios heredados del Antiguo Régimen, por el otro lado. El conflicto vehiculó buena parte del siglo y estalló en guerra civil abierta en tres ocasiones. A la finalización de la última de ellas en 1876 le siguió una nueva lucha en esta ocasión por la apropiación del relato de las mismas. En este sentido, ambos bandos implementaron una agencia de conmemoración que buscaba crear una memoria propia sobre el conflicto. Para ello se emplearon diferentes recursos como publicaciones periódicas en prensa, obras bibliográficas de marcado sesgo político, cambios en la nomenclatura del callejero urbano o conmemoraciones anuales. No obstante, la erección de monumentos conmemorativos, por sus rasgos, objetivos y significación, adquirió una importancia capital como herramienta mnemónica en la creación y renovación de dichos relatos. Su materialización en un espacio público y compartido, junto a la instauración de un marcado ritual, hicieron de ellos verdaderos lugares de memoria. En este artículo se explora la intrahistoria de varios monumentos carlistas y liberales poniendo especial atención en sus características, rituales, momentos de construcción, evolución posterior y estado actual. De esta manera reconstruimos el proceso por el cual estos monumentos se convirtieron en lugares de memoria y lo que representaron para la sociedad del momento. De la misma forma, ponemos atención a su declive y estado actual para observar cómo y porqué fueron destruidos, resignificados y/o abandonados. Concluimos con una serie de reflexiones sobre memoria, patrimonio, monumentos y poderes estatales. Europe’s entry into the contemporary age was marked by conflict, both internal and international. The contradictions caused by modernity were solved, more than once, on the battlefield. In the conflictive context of 19th century Spain, Carlist wars represented a clash between those who wanted to continue introducing the changes produced by liberal, burgeois revolution, on the one hand, and those who defended the maintenance of the Ancient Regime privileges. The conflict was present along great part of the century and broke out into three civil wars. The end of the last one, in 1876, was followed by a new clash, in this case concerning the appropriation of the wars narrative itself. Both liberals and Carlists, implemented a commemorative agency intended to create their own memory about the conflict. In order to achieve their objectives, they applied to different resources such as periodical publications in the press, bibliographic works with a marked bias, changes in the nomenclature of the urban street map, and annual commemorations. However, the erection of commemorative monuments –due to their features, objectives and significance– acquired capital relevance as a mnemonic tool in the creation and renewal of said stories. Their materialization in a public and shared space, along with the establishment of defined rituals, turned them into genuine lieux de memoire. This paper explores the intra-history of a variety of both Carlist and liberal monuments. We focus on their characteristics, rituals, subsiquent construction moment evolution and present state. In this way, we reconstruct the way these places became lieux de memoire and what they have represented to the society of the moment. Likewise, we pay attention to their decline and current state to observe how and why they were destroyed, given new meaning and/or abandoned. We conclude with a series of reflexions on memory, heritage, monuments and state powers. Programa Predoctoral de Formación de Personal Investigador No Doctor del Gobierno Vasco.

Situé dans l’actuel Vietnam, l’ancien pays cam est connu pour ses tours de briques, ses sculptures et ses inscriptions. Les rituels qui animaient ses monuments anciens n’ont jamais été vraiment étudiés, ni même la vaisselle utilisée pour pratiquer ces rituels. Cet article se propose de décrire et d’étudier la vaisselle rituelle cam en métal pour offrir une étude ethno-historique à partir de quelques témoignages du début du xxe siècle. Il donnera de précieuses informations sur la découverte de cette vaisselle rituelle et sa conservation dans quelques musées aujourd’hui, en espérant redonner sa place à ces témoins de l’histoire. Located in present-day Vietnam, the ancient Cam land is known for its brick towers, sculptures and inscriptions. The rituals that animated its ancient monuments have never really been studied, nor even the vessels used to perform these rituals. This article will describe and study the metal cam ritual vessels in order to offer an ethno-historical study based on some testimonies from the beginning of the 20th century. It will provide valuable information on the discovery of this ritual vessel and its conservation in some museums today, in the hope of restoring its place as a witness to history.

The article focusses on ubuntu and mourning rituals practised in the Tsonga culture. Tsonga cultures and rituals have been proclaimed as being different from province to province with a few similarities. The rituals referred to in this research do not however encompass the belief systems of all Tsonga people in South Africa. This study discusses ubuntu in the Tsonga context and how they partake in the processes of bereavement, grieving, mourning, death rituals, mourning practice and unveiling of the tombstone. This article addresses some challenges and the theme of liturgical inculturation in the Tsonga mourning processes. The study also addresses the necessary liturgical aggiornamento needed in the Tsonga mourning processes. It covers the social and religious aspects of the process Ubuntu and mourning practices in the Tsonga culture. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The contextual perspective challenged by this research is the understanding of ubuntu and mourning rituals of the Tsonga people in accordance with their culture. This research made use of a literature review based on mourning rituals, which solidifies this research as a study within Practical Theology because it is a liturgical inculturation study.

The aim of this paper is to analyse the use of Catholic miraculous images during the Covid-19 pandemic in Italy, focusing on the ways in which they have been used and the related rituals performed, especially involving movement, temporality, and nature. I take a multidisciplinary approach, based on a historical perspective, but enriched by the strong influence of anthropology and semiotics. An interesting focus emerges on the devotional practices, both online and, when possible, in presence, in which the miraculous power of historical images is rediscovered and sometimes re-elaborated in light of contemporary sensibilities. At the same time, the rituals performed by clergy constitute a complex negotiation, with the aim of imploring the miraculous power of the supernatural helper that the image represents. The devotees’ idea of a miraculous power involved in the image is itself part of the representation of their power.

When the pandemic began to affect the performance world, both festival artists and producers started to adopt creative approaches to moving their work online. In the study presented here, we focus on the 2020 Edinburgh Festival Fringe, which offered a unique opportunity to understand how performers coped with the enforced switch to digital. Underpinning the Fringe Festival ethos is the attitude of experimentation, and we propose that there is much to learn from the response of performers and producers to this unprecedented situation. As one interviewee put it; ‘we got given a hefty dose of lemons, and the point of all of this was, just go and make lemonade and see what happens’ (Yvette). In this article, we focus on the challenge of managing the audience experience in the digital space, particularly before and after a performance. We note that familiar rituals play a key role for physical audiences and we position this idea within the Trajectories Framework, identifying coherent journeys through a user experience (Benford and Giannachi 2011. Performing Mixed Reality. The MIT Press. ISBN:978-0-262-01576-9), in order to frame it with digital audiences in mind. We provide recommendations regarding aspects for performers and producers to address as online and digital becomes an increasingly accepted part of the festival landscape.

Neste trabalho analisaram-se as experiências de confinamento de 43 jovens estudantes do primeiro ano do ensino superior dos cursos de Economia e Gestão da Católica Porto Business School, no que concerne aos processos de transição para a vida adulta e para o ensino superior em tempos de pandemia e de isolamento físico e social. A análise das narrativas biográficas redigidas pelos estudantes permitiu concluir que as circunstâncias em que ocorreram as transições foram profusamente marcantes, sobretudo, no que respeita aos rituais que assinalam os momentos de entrada na vida adulta e no ensino superior: a ausência das festas de aniversário dos 18 anos, do baile e das viagens de finalistas é mencionada como uma situação angustiante e de tristeza. Sendo a amostra constituída por jovens que beneficiam de condições materiais de existência confortáveis e que passaram pelo confinamento sem qualquer provação de cariz material, foi no campo do lazer e das atividades lúdicas que situaram o lado mais sombrio da pandemia., This paper draws on the confinement experiences of 43 young first-year undergraduate students of Economics and Management at Católica Porto Business School and examines the transition processes to adulthood and higher education during the pandemic and physical and social isolation. Biographical narratives written by the students revealed that the context of such transitions was profusely significant, mainly regarding rituals that mark entry into adulthood and higher education. Students found the lack of 18th birthday parties, prom and senior trips particularly distressing and saddening experiences. However, participants in the study are typically well-off young people leading comfortable material conditions and went through confinement without any material ordeal. That may explain why they identified the loss of leisure and recreational activities as the pandemic’s darkest side.

Copyright © 2021 Author(s). This is an open access article distributed under the terms of the Creative Commons CC BY-NC 4.0 License (https://creativecommons.org/licenses/by-nc/4.0/). I en veileder om religionsmøte ved kirkelige handlinger fra 2016 understreker Bispemøtet i Den norske kirke at kirken skal møte dem som tilhører andre religioner, som likeverdige og med gjestfrihet. Samtidig anbefales en restriktiv praksis når det gjelder å åpne kirken for andre religioners ritualer. Artikkelen problematiserer bruken av «gjestfrihet» som modell for religionsmøte både i biskopenes veileder og i andre tekster. Som et alternativ eller supplement foreslår forfatteren at tanken om et «gjestebud» bedre kan få fram et ideal om likeverd uten påtvunget likhet. Artikkelen problematiserer også Bispemøtets mangel på eksplisitt refleksjon om hvilke verdier som formidles gjennom ulike rituelle handlinger. Abstract: In their 2016 guidelines on welcoming other religions’ rituals into church ceremonies, the Church of Norway’s Bishops’ Council emphasised hospitality and the equal worth of all. The author asks whether the concept of hospitality can really ground practices of reciprocity that confirm everyone’s equal worth, and suggests that the image of a feast may better promote the idea of equal worth without making «the other» equal against his or her will. The article also discusses how religious rituals may convey notions of unequal worth and suggests that this should have a more central place in the bishops’ reflections.

National values or imagined communities are often reflected in a country's educational system. In this paper, a teaching course for migrant teachers in Sweden is used to reflect on how some of these national values and practices are presented and subsequently negotiated by course leaders and course participants. While measures that emphasise national values are often criticised as assimilationist, building partly on Goffman's work it is argued that a discussion of national values can also serve to unveil hidden rituals that are otherwise taken for granted, while also pointing both to the potential usefulness and pitfalls of civic education. For example, while course teachers try to avoid presenting the Swedish value system as superior to that of other countries, certain 'sacred' national values, such as a commitment to gender equality, are seen as non-negotiable. For participants, their previous teaching identity can be used both as a resource in navigating the course and for work practice. But for some participants, their previous teaching identity is seen as in need of adjustment in order for them to follow Swedish teaching and school 'rituals'.

Тема охоты и связанные с ней реалии часто используются в камланиях (кутах), что свидетельствует о значительном влиянии охоты на народные религии и культы. Сцены, имитирующие охоту в кутах, существовали наряду с охотничьей обрядовой деятельностью, сохранившейся в горных районах, которая отличалась от них деталями и содержанием. В корейском шаманизме, кроме семейных кутов, распространены и общинные — танкут, которые проводятся во время деревенских праздников и знаменательных событий. Наиболее известные куты, в которых имитируются сцены охоты, — Пэёнсинкут на западном побережье (пров. Хванхэдо), мероприятие посвящено пожеланиям хорошего улова и удачи на море в Хэджу, Онджине и Ёнпхёндо; Мангудэтхэккут (пров. Хванхэдо), посвящённый долголетию и удаче самой шаманки, и Сонорымкут из Онджин, Пхёнсан и Ёнбэк (пров. Хванхэдо), который связан больше с земледельческой крестьянской культурой. В других регионах Кореи сцены имитаций охоты могли иметь другой подтекст и драматургию. Эти сцены в камланиях отличаются от собственно охотничьей обрядовой практики, представленной в санян нори Хванбёнсан из д. Тоам окр. Пхёнчхан (пров. Канвондо). В куте сцена охоты приобретает самостоятельное значение, которое оторвано от самой охотничьей деятельности, поэтому она предельно формализована и насыщена символикой., The theme of hunting and the realities associated with it are often used in kut, which indicates a significant influence of hunting on folk religions and cults. Scenes imitating hunting in kut coexisted along with hunting ritual activities preserved in mountainous areas, differing from them in details and content. In Korean shamanism, along with family kuts, communal ones are also common — tankut, which are held during village holidays and significant events. The most famous kuts in which hunting scenes are imitated are the Peensinkut on the west coast (prov. Hwanghaedo), the event is dedicated to the wishes of a good catch and good luck at sea in Haeju, Onjin and Yeonpyeongdo, Mangudethaekkut (prov. Hwanghaedo), dedicated to the longevity and luck of the shaman herself and Sonorymkut from Onjin, Pyeongsang and Yong Baek (prov. Hwanghaedo), which is associated with more with agricultural peasant culture. In other regions of Korea, the scenes of hunting imitations could have a different subtext and drama. Hunting scenes in kamlaniyah differ from their own hunting ritual practice, presented in sanyang nori Hwanbensan from D. Toam ocd. Pyeongchang (prov. Gangwondo). This one is connected with real hunting practice — winter hunting on skis.

Atmospheres are experiences of place involving transformations of consumers’ behaviors and emotions. Existing marketing research reveals how atmospheric stimuli, service performances, and ritual place-making enhance place experiences and create value for firms. Yet it remains unclear how shared experiences of atmosphere emerge and intensify among groups of people during collective live events. Accordingly, this article uses sociological interaction ritual theory to conceptualize “social atmospheres”: rapidly changing qualities of place created when a shared focus aligns consumers’ emotions and behavior, resulting in lively expressions of collective effervescence. With data from an ethnography of an English Premier League football stadium, the authors identify a four-stage process of creating atmospheres in interaction ritual chains. This framework goes beyond conventional retail and servicescape design by demonstrating that social atmospheres are mobile and cocreated between firms and consumers before, during, and after a main event. The study also reveals how interaction rituals can be disrupted and offers insight as to how firms can balance key tensions in creating social atmospheres as a means to enhance customer experiences, customer loyalty, and communal place attachments.

In this Introduction, the guest editors discuss the main themes of this special issue and relate them to the growing field of research on how the extraordinary social conditions of the Covid-19 pandemic affected the practices of religious individuals, groups, and institutions. As we suggest here, the pandemic revealed and catalysed important trends within religious traditions and also exacerbated the issues of specific religious identities as confronted against, or negotiated with, the dominant frame of secular state-controlled public health priorities, policies, and protocols.

Les célébrations des rituels civiques peuvent être le lieu d’une tension irréductible : en ayant pour fonction de commémorer la continuité de la Nation, et donc de certifier une forme de communauté réconciliée, ils sont aussi le moment d’expression de fractures sociales immédiates et de révision d’un récit de construction d’une Nation. Instances transcendantes, d’une part, moments immanents aux conflits qui marquent le fonctionnement des systèmes politiques du présent, d’autre part, et enfin, légitimation d’un projet national. Le présent article a pour but de comparer les célébrations de jour de l’Indépendance nationale argentine pendant deux gouvernements aux orientations idéologiques opposées, s’intéressant plus particulièrement à cette tension. D’une part, les deux mandats présidentiels de Cristina Fernández de Kirchner (2008-2015), une figure représentative du centre-gauche et habituellement pointée du doigt comme « populiste ». De l'autre, le gouvernement de Mauricio Macri (2015-2019), représentant des secteurs de droite et de centre droit, et auto-déclaré « anti-populiste ». Celebrations of civic rituals can be the place of an irreducible tension : having the function of commemorating the continuity of the Nation, and therefore of certifying a form of reconciled community, they are also the moment of expression of immediate social fractures and revising a nation-building narrative. Transcendent instances, on the one hand; moments immanent to the conflicts that mark the functioning of the political systems of the present, on the other hand, and the legitimization of a national project, finally. This article aims to compare Argentina's National Independence Day celebrations during two governments with opposing ideological orientations, focusing on this tension. On the one hand, the two presidential terms of Cristina Fernández de Kirchner (2008-2015), a representative figure of the center-left and usually singled out as a « populist ». On the other, the government of Mauricio Macri (2015-2019), representing right-wing and center-right sectors, and self-declared « anti-populist ».

Background The recovery processes of persons with complex mental health needs take a slow and unpredictable course. Despite the fact that a number of essential building blocks of recovery in this population have been identified (e.g. social relationships, treatment, personal beliefs), the actual process of recovery in persons with complex mental health needs largely remains a black box. The aim of this study was to gain insight into how the recovery processes of persons with complex mental health needs take place, by applying a relational geographical approach and scrutinizing the place-making dynamics of one low-threshold meeting place in Belgium engaging with this group. Methods Data collection took place during the height of the COVID-19 pandemic by means of 11 in-depth interviews with different involved actors (service users, staff members, volunteers) and analyzed thematically. Results Results showed how the daily practice of the meeting place is continuously reproduced through place-making rituals that create an inclusive space of hospitality, are fueled by creative processes and form an indispensable counterweight for service users’ mental health needs. Conclusions To further open up the ‘black box’ of recovery in persons with complex mental health needs, it is vital to focus our analytic gaze onto recovery as a dynamic and relational practice.

The study examines the effects of a unique national ritual: on Israel’s Day of Remembrance for Fallen Soldiers, a siren is sounded across the country and citizens observe two minutes’ silence. Using a quasi-experimental survey design, the project analyzes the effects of the siren ritual on Israelis’ national identity and their perception of different groups within and outside Israel. I recruit two samples of respondents for an online survey and compare their outcome. The first sample (pre-siren, or control) is collected on Remembrance Day (May 4th, 2022) from 8:30am until the siren is sounded at 11am. The second sample is collected in the 2.5 hours immediately after the siren. I compare the two samples’ responses to questions on national identity and attitudes towards different groups, including majority and minority Israelis as well as non-Israeli citizens. The study’s findings would allow me to specify the effect of national rituals on identity and intergroup attitudes, and the interaction of these effects with ethno-religious identity, religiosity and political orientation.

Field research into the effects of religious rituals on congregation members' social bonding

In the Eastern Alps the german community of Vinschgau still performs a lot of fertility rites. In the Klosen rite diabolic masks catch people with chains, donkey masks pinch the women and they make an acoustic paroxysm. In the Pflugziehen rite a plough is conducted ritually along the streets and the battle of good against evil is performed. In the Scheibenslagen rite people gather to throw some hoops of fire over the forest, so they can forecast about seasonal trend. Many authors have analyzed this method of managing annual time linked to the ancient seasonal agricultural practice. Man needs to scan time through ceremonial moments that pertain to the sphere of the sacred. Therefore, the feasts and rites of the different regions of Europe, as the rite we analyzed, are an excellent material for understanding the transformations of the conceptions of the time in contemporary societies.

Field research into the effects of religious rituals on congregation members' social bonding

This project will examine the effects of pandemic COVID-19 on ritualized behavior, magical thinking , belief in protective supernatural agents and the relation of these variables to potential change in saliency of specific moral domain (purity, authority and community).

The experiment aims are to test: a) whether open-label placebo (OLP) capsules can improve self-reported measures of wellbeing in a healthy population, and b) whether adding ritualistic components to the OLP capsules use can further enhance the OLP effect. The experiment presents a between-group design with three groups: a) control, not receiving any treatment, b) placebo only, taking two capsules per day for six days, and c) placebo+ritual, taking two capsules per day for six days by following a sequence of actions (a ritual) selected in the initial session. Participants will receive the study material by post and will complete the seven-day study online.

The COVID-19 pandemic has led to many deaths worldwide. Various restrictions and quarantines have been declared to control the number of deaths from the pandemic. Individuals have faced many changes in their daily and social lives due to these restrictions and quarantines. They have also been unable to fulfill their religious and cultural rituals following the experienced losses. The literature has discussed how performing religious and cultural rituals after a loss positively affects the mourning process. This research investigates how individuals in Turkish society who’ve suffered from loss due to COVID-19 during the pandemic but were unable to fulfill their religious and cultural rituals because of restrictions had experienced this process. For this purpose, semi-structured interviews were conducted with four participants between the ages of 45-65 who’d lost a relative due to COVID-19 in the last year. The interviews were analyzed using the interpretive phenomenological analysis. As a result, five major themes were created: negative emotions in the absence of rituals, attributions to rituals with respect to facilitating mourning, mechanisms for coping with loss, compensation for unfulfilled rituals, and being able to perform rituals despite restrictions. These themes have been interpreted from the Lacanian psychoanalytic perspective in the context of symbolic, imaginary, and real concepts. While the symbolic register involves the language, culture, and social environment, the imaginary involves the register in which the subject makes sense of reality in their inner world. Therefore, when considering the societal and cultural function of religious and cultural rituals, the participants had experienced a symbolic inadequacy in naming and accepting their loss. Instead, they tried to make sense of loss in the imaginary register while mourning. The alternative compensation methods the participants developed were interpreted as an effort to find a place for themselves in culture and society (i.e., in the symbolic order)., COVID-19 pandemisi nedeniyle birçok kayıp yaşanmış ve artan ölüm sayıları nedeniyle pandemiyi kontrol edebilmek için çeşitli kısıtlamalar ve karantinalar ilan edilmiştir. Bu kısıtlamalar ve karantinalar nedeniyle bireyler günlük ve sosyal yaşamlarında birçok değişiklikle karşılaşırken yaşadıkları kayıp sonrasında gerçekleştirdikleri dini ve kültürel ritüelleri de yerine getirememişlerdir. Alan-yazında kişilerin yaşadıkları kaybın ardından gerçekleştirmek istedikleri dini ve kültürel ritüelleri gerçekleştirmelerinin, kişilerin yas sürecinde olumlu bir etkiye sahip olduğu ele alınmıştır. Bu bağlamda bu araştırma, COVID-19 pandemisi sürecinde Türk toplumunda COVID-19 nedeniyle kayıp yaşayan ancak kısıtlamalar nedeniyle dini ve kültürel ritüelleri yerine getiremeyen bireylerin bu süreci nasıl deneyimlediklerini araştırmaktadır. Bu amaçla bireylerin öznel deneyimlerinin anlaşılabilmesi için 45-65 yaş arasında, son bir yıl içerisinde COVID-19 nedeniyle bir yakınını kaybetmiş dört katılımcı ile yarı yapılandırılmış görüşmeler yapılmış ve bu görüşmeler Yorumlayıcı Fenomenolojik Analiz yöntemi ile analiz edilmiştir. Analizin sonucunda beş üst tema oluşturulmuştur: Ritüellerin eksikliğinde olumsuz duygular, Yas sürecini kolaylaştırması açısından ritüellere yapılan atıflar, Kayıpla baş etme yöntemleri, Gerçekleşmeyen ritüellerin telafisi ve Yasaklara rağmen: Ritüelleri gerçekleştirebilmek. Bu temalar Lacanyen psikanalitik bakış açısı ile simgesel, imgesel ve gerçek kavramları bağlamında değerlendirilmiştir. Simgesel düzlem özne için dil, kültür ve sosyal ortam olarak tanımlanırken imgesel düzlem öznenin içsel dünyalarında gerçeği anlamlandırdıkları düzlem olarak tanımlanabilir. Bu nedenle dini ve kültürel ritüellerin toplumsal, kültürel ve sosyal işlevi de göz önünde bulundurulduğunda katılımcıların yas sürecinde kayıplarını adlandırma ve kabul etme konusunda simgesel anlamda bir eksiklik yaşadıkları ve kaybı imgesel düzlemde anlamlandırmaya çalıştıkları düşünülmüştür. Bu bağlamda katılımcıların geliştirdikleri alternatif telafi yöntemleri kültürde ve toplumsal düzende, başka bir deyişle simgeselde kendilerine yer bulma çabası olarak yorumlanmıştır.

Objective:The coronavirus disease 2019 (COVID-19) has received various distinct perspectives and responses at the local as well as global levels. The current study pays attention to local perspectives, which have appeared in the Sindh Province of Pakistan.Methods:Given the constraints of the pandemic, and using convenience sampling, we conducted 10 online group discussions, 7 one-on-one interviews, and 30 cellphone discussions from a small town of Sindh Province. We made every effort to make our sampling inclusive in terms of decisive sociocultural factors: gender, religion, level of formal education, and occupation/job. We obtained data from women, men, Muslims and non-Muslims, the formally educated and noneducated, government employees, and daily wage laborers. Moreover, to perform content analysis, we used social media such as WhatsApp and Facebook.Results and Discussions:We have found that some people consider COVID-19 a “political” game, “supernatural test” or “Western plot”. The given perceptions then guide further actions: either ignore or adopt the preventive measures or take supernatural preventive measures. Considering it as a test of God, Muslims perform prayers, while the Bāgrrī community who practice Hinduism are taking cow urine to deal with the virus. This study brings these perspectives to the center stage; yet, the results cannot be generalized across the country, or within the province. Moreover, the study situates these perspectives within the global and socio-cultural, economic, and political contexts and invites more in-depth studies to inquire why such perspectives emerge.Conclusions:We discuss different narratives concerning COVID-19 in a small town of Sindh Province. We maintain that documenting these various perspectives and analyzing their impacts on the preparedness programs is essential, yet understanding the causes behind the stated standpoints is equally essential, if not more so.

This article presents research notes on an oral history project on the impact of coronavirus disease 2019 (COVID-19) on Jews over the age of 65 years. During the first stage of the project, we conducted nearly 80 interviews in eight cities worldwide: Amsterdam, Berlin, London, Milan, New York, Paris, Rio de Janeiro, and St. Petersburg, and in Israel. The interviews were conducted in the spring of 2020 and reflect the atmosphere and perception of interviewees at the end of the first lockdown. Based on an analysis of the interviews, the findings are divided into three spheres: (1) the personal experience during the pandemic, including personal difficulties and the impact of the lockdown on family and social contacts; (2) Jewish communal life, manifested in changed functions and emergence of new needs, as well as religious rituals during the pandemic; and (3) perceived relations between the Jewish community and wider society, including relations with state authorities and civil society, attitudes of and towards official media, and the possible impact of COVID-19 on antisemitism. Together, these spheres shed light on how elderly Jews experience their current situation under COVID-19—as individuals and as part of a community. COVID-19 taught interviewees to reappraise what was important to them. They felt their family relations became stronger under the pandemic, and that their Jewish community was more meaningful than they had thought. They understood that online communication will continue to be present in all three spheres, but concluded that human contact cannot be substituted by technical devices.

Resumen Este artículo tiene como propósito presentar los resultados de la investigación realizada a partir de la sistematización de la experiencia significativa de Ambulua. Su objetivo es reconocer en la espiritualidad de la mujer afrodescendiente aportes significativos que contribuyen a la sanación como construcción de paz en el territorio. La sistematización de la experiencia se realizó a partir de talleres participativos y análisis documental, esta permitió la reconstrucción de «un camino andado» e identificar aprendizajes significativos en la búsqueda de la esencia espiritual ligada a la Tierra Madre, que ayuda aflorar la esencia, fuerza y espiritualidad liberadora en comunidades afrodescendientes donde las mujeres tienen un papel importante en la transmisión de valores culturales. Posibilita abrir caminos para la construcción del tejido de paz, donde no hay supremacía existe el otro, la otra que es diferente y piensa diferente pero que es posible caminar juntos en la vida. Experiencias y aprendizajes que dialogan con la música, el canto, la danza, manos que con el uso de las plantas ritualizan en la cotidianidad, generando paz y bienestar. Abstract The purpose of this article is to present the results of the research carried out from the systematization of the significant experience of Ambulua, its objective is to recognize in the spirituality of Afro-descendant women, significant contributions that contribute to healing as peace building in the territory; The systematization of the experience was carried out from participatory workshops and documentary analysis. This allowed the reconstruction of «a road walked» and to identify significant learning in the search for the spiritual essence linked to the Mother Earth, which helps to bring out the essence, strength and liberating spirituality in Afro-descendant communities where women play an important role in the transmission of cultural values. It makes it possible to open paths for weaving the fabric of peace; where there is no supremacy, where the other exists, the other who is different and thinks differently but it is possible to walk together in life. Experiences and learning that dialogue with music, song, dance, hands that with the use of plants ritualize in daily life, generating peace and well-being.

Roman women – priestesses, patrician women, mysterious guardians of the sacred flame of goddess Vesta, admired and respected, sometimes blamed for misfortune of the Eternal City. Vestals identified with the eternity of Rome, the priestesses having a specific, unavailable to other women power. That power gained at the moment of a ritual capture (captio) and responsibilities and privileges resulted from it are the subject matter of this paper. The special attention is paid to the importance of Vestals for Rome and Romans in various historic moments, and to the purifying rituals performed by Vestals on behalf of the Roman state’s fortune. The study presents probable dating and possible causes of the end of the College of the Vestals in Rome.

L’astérisme du Chariot (ou de la Casserole), nommé msḫtjw en égyptien, offre dans les documents anciens une fascinante polysémie et porte en soi un bagage symbolique remarquable. De son identification à l’herminette dans les Textes des Pyramides au taureau hybride des temples ptolémaïques en passant par le khepesh des Moyen et Nouvel Empires, ses multiples formes renvoient toutes à un contexte mythologique et pragmatique de grand intérêt. Ainsi, bien que l’astérisme ait été identifié depuis longtemps dans la littérature égyptologique, l’origine de ses différentes formes et son évolution diachronique n’a jamais été explicitement et systématiquement décrite. C’est ce que propose de faire l’auteur du présent article à travers l’étude des nombreuses occurrences de msḫtjw depuis ses premières apparitions à l’Ancien Empire à son emploi dans les scènes astronomiques gréco-romaines. The asterism, presently called the Big Dipper (or the Plough) and entitled msḫtjw in Egyptian, offers a fascinating polysemy, bearing a great symbolic background. From its identification to an adze in the Pyramid Texts to the hybrid bull in Ptolemaic temples through the Middle and New Kingdom khepesh, its multiple forms are all linked to a deep mythological and pragmatic context. Thus, even though this asterism was identified long time ago in Egyptological literature, the origin of its various forms and its diachronic evolution have never been explicitly and systematically described. This is therefore the major aim of the present paper, through the study of the numerous occurrences of msḫtjw, from its Old Kingdom attestations to its use in Greco-Roman astronomical scenes. تتنوع مسميات المجموعة النجمية المعروفة بمجموعة العربة أو القِدرة في الوثائق القديمة تنوعًا مدهشًا. وهي تعرف في اللغة المصرية "مشتجشو" الذى يحمل في طياته رموزًا رائعة. فمن تسميتها بالمنجل في نصوص الأهرامات إلى تسميتها بالثور الهجين في المعابد البطلمية مرورًا بتسميتها "خيبيش" إبان الدولة الوسطى والدولة الحديثة، تشير أشكالها المتعددة جميعها إلى سياق أسطوري وعملي ذي أهمية كبيرة. وهكذا، فعلى الرغم من أنه تم تحديد المجموعات النجمية منذ زمن بعيد في أدبيات علم المصريات، إلا أن أصول أشكالها المختلفة وتطورها عبر الزمن لم يتم توصيفها بشكل منهجي واضح. وهذا ما يقترح كاتب هذا المقال القيام به من خلال دراسة العديد من إحداثيات مجموعة "مشتجشو" منذ ظهوراتها الأولى إبان الإمبراطورية القديمة إلى استخداماتها في المشاهد الفلكية اليونانية-الرومانية.

O presente artigo é resultado de uma pesquisa colaborativa entre pesquisadores indígenas e não indígenas, cantores e mestres rituais krahô, cujo principal objetivo foi o registro, a documentação e a qualificação de narrativas míticas e pessoais, cantos e performances associados aos rituais do milho. Para além de sua importância alimentar, a etnografia apresentada tematiza o ciclo de vida do milho: desde seu plantio, passando pelo crescimento e pelos resguardos seguidos pelos agricultores, até a colheita. Uma escuta atenta para as histórias e os cantos do milho nos revela uma estreita conexão entre os saberes mítico-rituais, as práticas de cultivo e as experiências sensoriais vivenciadas nas roças pelos agricultores krahô, que articulam uma série de relações e negociações entre os diversos seres humanos e não-humanos que coabitam no Cerrado. This article is the result of collaborative research between indigenous and non-indigenous researchers, singers, and ritual masters, whose main objective was the registration, documentation and qualification of personal and mythical tales, ritual chants, and performances related to maize festivals. Beyond the importance of feeding, the ethnography presented focuses on the life cycle of maize: from its planting, passing through growth and restrictions practices followed by the gardeners, until harvesting. Attentive listening to the maize stories and chants reveals a close connection between the mythical-ritual knowledge, the cultivation practices and the sensory experiences lived by the Krahô gardeners, which articulate a series of relationships and negotiations between the various human and non-human beings that cohabit in the Cerrado.

Las conmemoraciones públicas de las principales localidades del partido de Punta Indio (provincia de Buenos Aires, Argentina) aparecen atravesadas por dos registros centrales: el militar, ligado a la presencia en la zona de la base aeronaval más antigua de la región y el “tradicionalista”, vinculado con el carácter “rural” y “gauchesco” de las localidades de la región pampeana. Ambos ocupan un lugar prominente en la presentación pública que estas localidades y sus habitantes hacen de sí mismas. La evidencia etnográfica muestra, sin embargo, que su despliegue efectivo está atravesado por una serie de complejas tensiones (así como por intentos de resolverlas), que se juegan en cada una de sus actualizaciones. El presente paper busca mostrar de qué manera y en qué condiciones uno y otro son movilizados para intentar resolver un conjunto de tensiones conflictivas en un intento por lograr consenso identitario, social y moral a través de dispositivos rituales. Public commemorations in the main settlements of the district of Punta Indio (Buenos Aires, Argentina) are built around two core repertoires: the military, related to the presence in the area of the oldest navy airfield in the region, and the “tradicionalista”, linked to the purported “rural” and “gaucho” traits of the Pampas. Both of them occupy a prominent place in the public presentation these settlements and its inhabitants make about themselves. Ethnographic evidence shows, however, that their effective deployment is fraught with tensions as well as specific attempts to deal with them, that make their presence felt in each and every public event. The following paper intends to show in which way and under which conditions these repertoires are mobilized in order to solvea set of conflictive tensions in an attempt to obtain identity, social and moral consensus through ritual devices. Fil: Noel, Gabriel D. CONICET. Universidad Nacional de San Martín; Argentina.

Weddings are collective rituals that enable couples to show their solemn commitment to an invited audience. In this sense, weddings can thus be viewed as important forms of ‘display work’. While there are clear commonalities between rituals and display work, particularly in terms of their emphasis on spectacle, demonstration and audience, little attention has been given to how display work can inform and indeed transform wedding rituals. We use display work as a lens for exploring how same-sex couples construct and enact their wedding. In particular we show how heteronormative, gendered traditions that underpin the wedding rite are negotiated. Our findings demonstrate the interplay between display work and normative ritual elements. We identify four tactics of ‘reflexive display’: strategic compliance; playful appropriation; annexation; and conspicuous absence. Together, these show how the wedding rite is done, undone or redone, to reflect each couple’s unique relationship and perspective on same-sex union.

International audience; The corpus of Ugaritic texts includes two tablets which document two specific ceremonies linked to the royal family (a funeral, a rite of passage). Even if they contain numerous hints at ritual, these texts, which are written in verse, and full of lyrical and mythological elements, cannot nevertheless be considered as real liturgical books and it is difficult to measure how close they are to the ritual to which they refer. This paper argues that they belong to a literary genre, whose role it was to anchor in the collective memory ceremonies concerning the royal family which were worthy of remembrance. These texts, in poetic form, locate description of ritual in the ideological context which makes it meaningful for contemporaries.; Le corpus des textes ougaritiques comporte deux tablettes qui documentent deux cérémonies spécifiques en lien avec la famille royale (des funérailles, un rituel d’intégration). Or, s’ils contiennent de nombreuses indications rituelles, on ne peut considérer ces textes, écrits en vers, remplis d’éléments lyriques et mythologiques, comme de réels livrets liturgiques, et il est difficile de mesurer leur degré de proximité avec l’action rituelle concernée. Il est développé ici l’hypothèse qu’ils relèvent l’un et l’autre d’un genre littéraire original, dont la fonction était de fixer le souvenir de cérémonies jugées dignes de mémoire concernant la famille royale. Sous la forme d’une évocation poétique, ces textes placent le descriptif du rituel dans le cadre idéologique qui lui donnait sens pour les contemporains.

Indian folk art has its own recognition in universal context. It transmits from generation to generation having their own experience. Religious ceremonies and ritual acts are necessary for achieving psychological refinement. The folk culture moves around the elements of nature. The shapes are often symbolic and come out from their observations in simple pictorial language. The ritual paintings are generally created on wall, paper, cloth, and floor. The figures of human beings, animal, along with the daily life scene, mythological and rituals are created in rhythmic pattern with regional essence. Folk peoples express themselves in vivid styles through the paintings, this was the only means of transmission and inculcation of the culture through folk lore to a populace those who are not familiar with the written word. The traditions of folk culture are surviving in Odissa, Bengal, Andhra Pradesh, Maharashtra and Kerala are the unique representation of the region. Yet the changes with the time are noticed but characteristically folk art is not influenced by the time of change in academic or fine art circles and movements of Era.

Este articulo reporta los resultados de nuestras investigaciones en el sitio arqueologico de La Cumbe, ubicado en la margen norte del valle bajo de Chincha, Costa Sur de Peru. Nuestros estudios con...

В статье рассматривается традиционная ногайская культура питания. Данная культура анализируется в связи с процессом формирования ногайской этнической общности в течение средних веков и до 20-х гг. ХХ в. включительно. Данный этап определяется как традиционный, отличающийся от посттрадиционного, начало которого совпадает по времени с установлением Советской власти. Одной из идей статьи является отнесение процесса формирования ногайского этноса к традиционному этапу. Данный этап характеризуется складыванием этнографического своеобразия, частью которого является особенная культура питания степняков. В статье делается вывод, что эти особенности являются следствием кочевнического и скотоводческого по преимуществу хозяйства, практиковавшегося ногайцами на протяжении большей части их истории., The article deals with the traditional Nogai food culture. This culture is analyzed in connection with the process of formation of the Nogai ethnic community during the Middle Ages and until the 1920s. 20th century inclusive. This stage is defined as traditional, different from post-traditional, the beginning of which coincides in time with the establishment of Soviet power. One of the ideas of the article is to classify the process of formation of the Nogai ethnos as a traditional stage. This stage is characterized by the formation of ethnographic originality, part of which is the special food culture of the steppes. The article concludes that these features are a consequence of the predominantly nomadic and pastoral economy practiced by the Nogais throughout most of their history.

La ruta ¿Caminos de Pasión¿ nace en 2002 como fruto de la unión de varios municipios del interior de Andalucía (Carmona, Écija, Osuna, Utrera, Puente Genil, Lucena, Cabra, Baena, Priego de Córdoba y Alcalá la Real) para la puesta en valor de su Semana Santa, caracterizada por unos marcados rasgos distintivos frente a los modelos de las capitales provinciales. Estas ciudades medias son conjuntos monumentales de primer orden en los que el Barroco ha dejado una huella de acusada personalidad como expresión de la intensa religiosidad popular. Esta ruta viene a ser un corredor en el que se percibe la riqueza y variedad de manifestaciones artísticas del Barroco andaluz en relación con la celebración de la Semana Santa: espacios ocupados por las cofradías; imaginería procesional; y pervivencia de rituales y expresiones festivas que hunden sus raíces en el Barroco. The ¿Caminos de Pasión¿ route was born in 2002 as a result of the union of several municipalities in the interior of Andalusia (Car-mona, Écija, Osuna, Utrera, Puente Genil, Lucena, Cabra, Baena, Priego de Córdoba and Alcalá la Real) for the enhancement of their Holy Week, characterized by marked distinctive features compared to the models of the provincial capitals. These medium-sized cities are monumental ensembles of upmost quality in which the Baroque has left a trace of marked personality as an expression of the intense popular religiosity. This route becomes a corridor in which the richness and variety of artistic manifestations of the Andalusian Baroque are perceived in relation to the celebration of the Holy Week: spaces occupied by the brotherhoods, processional imagery, and the survival of rituals and festive expressions that have their roots in the Baroque. Área de Historia del Arte

Ushbu maqolada turk jamiyatining mustahkam ma’naviy ustunlaridan biri bo‘lgan marosimlar, ularning jamiyat hayotida tutgan o‘rni va ahamiyati, ularning tarjimasi xususida so‘z boradi., This article deals with rituals, rituals, which are strong spiritual pillars of Turkish society, their role and significance in the life of society, as well as their translation

วารสารศิลปะและวัฒนธรรมลุ่มแม่น้ำมูล, 11, 2, 58-69

В статье исследуется одно из проявлений древнейшего культа Великой богини. На основе анализа верований верхнесосьвинской группы манси показано, что Великая богиня воспринимается в них как некое равнозначное Верховному богу существо в образе Щищ Сōрни Щāнюв ‘Щищ золотая наша мать’. Имея статус мифологической родительницы щāнь ‘мать’, она обладала правом божества. Отмечается, что одной из ипостасей Великой богини являлась кукушка, воспринимавшаяся как предвестница смерти и представлявшая одну из функций Великой богини состоящую в том, чтобы отправлять в потусторонний мир. В этом смысле она олицетворяет мать – «одной рукой дающую, другой – забирающую». В настоящее время Великая богиня Щāнь до сих пор почитается в верховьях рек Северная Сосьва и Лэпл-я., The article examines one of the manifestations of the ancient cult of the Great Goddess. Based on the analysis of the beliefs of the Upper Sosva group of the Mansi, it is shown that the Great Goddess is perceived in them as a kind of being equivalent to the Supreme God in the form of Shield Sōrni Shānyuv ‘Shisch is our golden mother’. Having the status of a mythological parent schān ‘mother’, she had the right of a deity. It is noted that one of the incarnations of the Great Goddess was the cuckoo, perceived as a harbinger of death and representing one of the functions of the Great Goddess, which is to send to the other world. In this sense, she personifies the mother "giving with one hand, taking away with the other." At present, the Great Goddess Shchan is still revered in the upper reaches of the Northern Sosva and Lapl-ya rivers.

The present study uses the methodology of grounded theory and discourse analysis of the case of Samanta, to approach talking with others about his deceased son, follow his example, keep memories and carry out actions designed to help him by understanding the continuity of links with him. Start from the personal spaces of the deceased loved one: their room that is intertwined with the grieving process that is influenced by family, culture and beliefs, the continuing bonds is expressed that makes Samanta feel proud and allows her to express herself of emotions and community. This study also highlights how the understanding of the different aspects related to the use of spaces and the understanding of time in autobiographical narrative recollection enriches the understanding of the process and gives meaning to the continuing bonds with the loved one. El presente estudio utiliza la metodología de la teoría fundamentada y análisis del discurso del caso de Samanta, para acercarse a hablar con otros sobre su hijo fallecido, seguir el ejemplo de él, guardar recuerdos y realizar acciones pensadas para ayudarlo mediante el entendimiento de la continuidad de vínculos con él. Parte de los espacios personales del ser querido fallecido: su habitación que se entrelaza con el proceso de duelo que está influido por la familia, la cultura y las creencias, se expresa la continuidad de vínculos que hace sentir a Samanta orgullosa y le posibilita la expresión de emociones y de comunidad. También destaca el presente estudio cómo la comprensión de los diferentes aspectos relativos al uso de espacios y el entendimiento del tiempo en la rememoración narrativa autobiográfica enriquece la compresión del proceso y da sentido a la continuidad de vínculos con el ser querido. O presente estudo utiliza a metodologia da grounded theory e análise do discurso do caso de Samantha, para abordar falar com outras pessoas sobre seu filho falecido, seguir seu exemplo, guardar memórias e realizar ações destinadas a auxiliá-lo, entendendo a continuidade dos vínculos com ele . Parte dos espaços pessoais do ente querido falecido: seu quarto que se confunde com o processo de luto que é influenciado pela família, cultura e crenças, expressa-se a continuidade dos laços que deixa Samantha orgulhosa e permite que ela se expresse de emoções e comunidade. Este estudo também destaca como a compreensão dos diferentes aspectos relacionados ao uso dos espaços e a compreensão do tempo na rememoração narrativa autobiográfica enriquece a compreensão do processo e dá sentido à continuidade dos vínculos com o ente querido.

Статья посвящена анализу педагогической модели воспитательной работы со студентами, осуществляемой на основании концепции волонтерского движения, которую можно оценить в соответствии с ее компонентами (теоретическим, социальным и прикладным), точно так же, как и собственно учебный процесс, в рамках которого у студентов раскрывается гуманистическая сущность социально-привлекательного поведения за счет формируемого опыта бескорыстной помощи другим людям., The publication is devoted to the analysis of the pedagogical model of educational work with students, carried out in the basis of the concept of the volunteer movement, which can be assessed in accordance with its components (theoretical, socially and applied), just like the educational process itself, within which students develop a humanistic the essence of socially attractive behavior due to the formed experience of selfless help to other people.

Two hundred years have passed since the question of subjectivity (re-interpreted through Kierkegaard’s existentialism) became central in modern philosophy. Over these two centuries, multiple theories addressed and questioned the borders between authentic subjectivity and an internalized panopticon of the hegemonic views that dominate the subject. Nevertheless, they still have to be definitively defined. As we may try to point Fake News (FN) is an opponent to subjectivity, and yet it comes from the subject. FN is the intentional spreading through new technologies of false information on a global level by subjects that use social media, a process influencing not only the sense of socio-political reality but also the concept of identity. Identities (personal or collective) are in general the combination of the socially determined understanding of ‘who I am’ and the socially and psychologically influenced ‘mental model’ of ‘what the world - and the self within it - should be’, all expressed and produced under the fundamental influence of our idiosyncratic characteristics. One of the fields that all these factors meet and interact is the new mediated environment where almost everyone can participate and contribute. According to the Sociology of Communication as founded by Giddens, Habermas and Luckmann (Leydesdorff 2000) this makes the public part of our identity the dominant one, creating a ritual in which our narcissistic elements dominate our private ones. The Self, addressing itself into the public like an echo and back to the Self, becomes ritualized. In our paper, we explore the interrelation of this phenomenon with the creation and distribution of Fake News, from the vantage point of Kierkegaard’s existential philosophy.

Chérie, roman de la modernité et des mondanités, est hanté par les réminiscences d’une culture archaïque, alors que l’héroïne tente, en vain, de reproduire les rites du « devenir femme ». Ainsi, les jeux pratiqués avec ses poupées (baptême, nuit de noces) ne font qu’exacerber sa féminilité, tout comme l’opposition entre aiguilles (principe de réalité) et épingles (principe du plaisir), qui rappelle certaines héroïnes de Zola. L’analyse du motif du bal montre combien Chérie, princesse devenue souillon, inverse la structure des contes, prouvant que le merveilleux ne peut survivre en régime réaliste. Même le folklore de l’ « antibois » n’aboutit qu’à une vision morbide… Cette lecture ethnocritique éclaire la façon dont Goncourt met en scène des rites qui, maltraités et mal compris, n’engendrent plus rien. Chérie, a novel about modernity and worldliness, is haunted by the reminiscences of an archaic culture, whilst the heroine vainly tries to perform rituals in order to “become woman”. Thus, the games she plays with her dolls (baptism, wedding night) only exacerbate her feminilité, as well as the opposition between needles (symbolizing reality) and pins (symbolizing pleasure), which recalls some heroines of Zola. The analysis of the motif of the ball shows how much Chérie, princess turned into slattern, reverses the structure of the fairy tales, proving that the marvelous can’t survive in a realistic system. Even the folklore of the “antibois” only leads to a morbid vision… This ethnocritical reading enlightens the way in which Goncourt stages rites that, when mistreated and misunderstood, no longer generate anything.

Motivation/Background: We aim at presenting a case that would circumscribe to the concept of schizo-obsessive disorder, in which the onset at the end of adolescence was with OC phenomenology, the negative symptoms appearing subsequently, while the productive perceptual and ideational area (auditory hallucinations and pseudohallucinations, next to the reference delusional ideation and Kandinsky Clerambault syndrome) developed at about one year and a half after social insulation. To be noticed that in residual phases, OC phenomenology acquires other connotations than those prior to schizophrenia onset, the patient never acquiring again a total insight on the disorder. Method: Computed EEG, psychiatric interview, psychodynamic interview, psychiatric and psychological monitoring of daily evolution under treatment, life map, heteroanamnesis, psychological tests, psychodynamic interpretations. Results: According to Poyurovsky’s guide, the case circumscribes to the diagnostic of schizo-obsessive disorder. When obsessions and compulsions were related to the content of delusional ideas and hallucinations, other typical rituals of obsessive-compulsive disorders appeared too, the patient considered sometimes irrational and excessive. Conclusions: Social degradation of the patient is dictated mainly by the negative dimension of schizophrenia, secondly by energy consumption in fulfilling the rituals and compulsions and last but not least by the mood change in depressive sense.

Generally, all schools state that they are children-focused, but this aim is most visible in communication if children have autonomy and freedom of expression. The purpose of this article i...

Relevance of research topic. Modern business conditions help to consider the concept of «corporate culture» as one of the main elements of staff management system. The corporate culture is of great importance today as a set of features that determine the individuality of each organization. Organization culture is a system of values, a philosophy shared by all employees of the organization. The philosophy of the organization is made clear to all workers of the tradition, symbols, rituals, legends, which they are guided in everyday activities by virtue of their inner conviction. Ingredients of the organization's culture are the names of the brands of products it produces and the social contacts of employees outside of it (unions, sports teams, etc.). Formulation of the problem. It is impossible to ensure the profitability and success of the organization, relying solely on economic interest and neglecting the potential of cultural capital, the degree of penetration of which in the managerial and economic sphere determines the speed and quality of the organization's movement to a new cycle of development. Corporate culture includes issues of motivation of staff, spiritual and material life of the collective, style of management, influence of the leader's personality, moral standards and material values. Implementation and observance of the principles of corporate culture will make it an effective tool for staffmanagement, preserve the unity in the organization, which in the future will have a beneficial effect on the development of the organization's culture. Analysis of recent research and publications. This problem has become the object of study of a number of researchers. In particular, the scientific works of Apostoliuk O., Balyk O., Bezzemelna T., Hryhorieva O., Zhuk V., Zelena M., Lomachynska I., Malaschenko V., Marynova S., Melnyk P., Skobtseva A., Tarasova O., Fischuk N., Khymych I., ShyshkovaH. and others deserve attention. Identification of unexplored parts of the general problem. At the same time, the problem of the influence of international experience on the formation of the corporate culture of domestic enterprises requires a more detailed study, which determines the relevance of further research in this area. Setting a task, objectives of the study. The purpose and tasks of writing the article is to study examples of successful world corporate cultures, to study the attitude towards corporate culture in Ukraine, further improve the processes of forming the corporate culture of Ukrainian enterprises taking into account the national character. Research methodology. During the writing of the article were used methods of analysis and synthesis, the system approach, statistical analysis, generalization and structuring. Presentation of the main research material. The article analyzes the attitude towards corporate culture in Ukraine, factors of the introduction and functioning of the corporate culture, its typology, determines the reasons for the unsatisfactory state of implementation of the national corporate culture, identifies the best examples of the corporate culture of domestic enterprises. The field of application of results. The research results can be applied in the process of forming the corporate culture of a modern enterprise. Conclusions. Thus, the key factors to be taken into account when forming a corporate culture should be: national features, with their negative and positive characteristics, the need to upgrade the top management through the creation of motivational systems and conditions for the career development of young qualified professionals, the need to improve economic methods management.

A critical dimension of pilgrimage is arguably pilgrims' experience, in particular the authenticity of their experience. The aim of the study is to understand how authenticity is evoked in a religious pilgrimage and the relationship between authenticity, rituals and consumption. The research contributes ethnographic insights from a lesser known, yet significant, Muslim pilgrimage called Ziyara-t-Arba'een. In so doing, pilgrimages are conceptualised as a quest for spiritual authenticity, a hybrid form of existential, ideological and objective authenticity. The findings section leads to a discussion of the ways in which spiritual authenticity is realised through rituals and the consumption of texts, material objects and space. The contribution of this paper is threefold: 1) it explores the different dimensions of authenticity in a pilgrimage experience; 2) it examines the role of material culture and ritual consumption in achieving forms of authenticity; and 3) it broadens the understanding of the pilgrimage as a context-bound and culturally specific phenomenon.

A phenomenon is observed during bereavement amongst the Methodists residing in Mamelodi, Pretoria. Families often seek the churches to be involved, and this normally entails offering pastoral care and leading Christian bereavement rituals. Ironically and at the same time, the same families require, perform, and observe African traditional bereavement rituals. This observation raises the question: Are the Methodist Church’s bereavement rituals conducted during bereavement insufficient? Does this phenomenon mean that what the Methodist Church offers its members is inadequate/lacking to offer healing and comfort to the bereaved families during their time of grief? A qualitative approach and interviews were used as a data-collection method within a (descriptive-explorative) case study design. Many African scholars acknowledge and have written at length about the significance of bereavement rituals among African communities. This research found that it is not a matter of being sufficient or insufficient, but rather that there is a deficit in teachings regarding what these rituals mean. The Methodist Church’s rituals are devoid of the African-ness, which embraces the culture and identity of the Black African members to whom they are ministering. As much as they are appreciated, they run short of embracing their identity as African people. Some participants interviewed did acknowledge that the Methodist Churches’ Christian bereavement rituals are sufficient for them but this is not the case for all adherents of the faith.

Orientador: Carmen Lucia Soares Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação Doutorado Educação, Conhecimento, Linguagem e Arte Doutor em Educação

Le « sang de la vigne » est au centre d’une aventure humaine qui va s’appuyer sur le travail et le courage du vigneron, et se poursuivre par la constitution d’une tradition, de rituels. Bordeaux et sa région, tout comme Porto et la région du Douro, sont des exemples vivants de cette aventure ayant placé le vin au centre de leur économie, de leur société, de leur culture. À partir des éléments de la nature, le climat, le sol, les cépages, une galaxie d’éléments culturels se sont développés, qui nous permettent de parler de « civilisations du vin ». Il y a en effet un lien intime et indissoluble entre la vigne et les régions où elle pousse, créant un rapport très fort entre les deux, qui constituera une véritable identité, que l’Homme a façonnée. Car le vin est le produit de la nature, mais surtout de la culture, des cultures. Au centre de nombreux rituels contribuant à souder les membres d’une communauté, il est aussi un acteur important dans la constitution des mythes religieux, avec un pouvoir symbolique très fort, qui s’exprime souvent de belle façon dans les arts, notamment dans la littérature. Nous tenterons donc de suivre ce chemin qui va de la nature à la culture, à travers les différentes métamorphoses du vin. The “blood of the vine” is in the center of a human adventure based upon the work and the courage of the vine grower and developing by the making of ritual and tradition. Bordeaux and the country around it, as well as Porto and the Douro country, are living examples of this adventure that has placed wine in the center of their economy, their society, their culture. Starting from elements coming from Nature – climate, soil, vine-plants – a galaxy of cultural elements has developed that allows us to speak about “wine civilizations”. There is in fact an intimate and indestructible bond between vine and the countries where it grows, creating a strong relationship between the two that will grow until it becomes a true identity, shaped by Man. For wine is the fruit of Nature, but mostly of Culture, of several cultures. In the center of numerous rituals which contribute to unite the members of a community, it is also an important actor in the making of religious myths, with a very strong symbolic power, that often expresses itself in a beautiful manner in the arts, specially literature. Thus, we will try and follow that road that leads from Nature to Culture through the various metamorphoses of wine.