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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.

The thesis illustrates the emergence and development of the types of symbolic capital, networks and fields used by the rulers of Easter Island in their exercise of power, and what possible consequences they may have for their habitus. There is no concrete conclusion, but it is possible to see reasonable course of events, where the archaeological finds form the milestones, and it is possible to trace the formation and expansion of a field, created from material assets, inventions, social thoughts and actions. There are signs of variation, or different phases, in the field, over time. The rulers seem to have tried to control the field by, for example, building monuments, such as ahu and statues, or in other words, the authorities of Easter Island managed to create different types of assets. In addition, various organizational forms, sacred places and buildings, taboos and traditions have been used in the form of ceremonies, rituals and sacrifices of various kinds. This symbolic capital has been used by the rulers to steer residents' work and striving in the desired direction, and to create a habitus that everyone feels involved in. This habitus has probably changed when new businesses entered the market.

Na prijelazu iz komunističkog u kapitalističko društvo, Hrvatska je pokušavala izgraditi novi nacionalni identitet koji bi je odvojio od bivše Jugoslavije. Pristup koji je odabran težio je ka religijskom nacionalizmu, odnosno, snažnom ispreplitanju nacionalnog i religijskog identiteta, što je vratilo vjeronauk u školske klupe, te stvorilo neobično ozračje u samom obrazovnom programu. Školske su godine ponegdje započinjale misama, vjerski se sadržaj provlačio školskim priredbama, utjecao na predstavljanje gradiva u udžbenicima, te u većoj ili manjoj mjeri poticao na neprihvaćanje on ih koji su označeni kao drugačiji. Ovakav tip pristupa obrazovanju nije se naročito svojim metodama razlikovao od nekadašnjeg sustava, iako se država deklarativno u potpunosti odricala jugoslavenskog naslijeđa. Tipovi metoda variraju od generacije do gener acije; dok ratne godine inzistiraju na ritualu i pretežno se oslanjaju na vjeru, nešto kasnije javljaju se i snažni nacionalistički mitovi, te nova mjesta za štovanje i komemoracije, utemeljena u netom završenom ratu. Iako se Hrvatska sve više i više udalj ava od rata, što dovodi do neke razine opuštanja po pitanju identiteta (primjerice, snažno odbijanje Balkana pretvorilo se s vremenom u djelomično prihvaćanje), razina utjecaja religijske ideologije u obrazovnom je sustavu i dalje vidljiva. Rituali su, doduše, zamrli, no udžbenički sadržaj i dalje slijedi nit poticanja religijskog nacionalizma., During the transition from the communist to capitalistic society, Croatia tried to build a new type of national identity that would separate it from the former Yugoslavia. The chosen approach was religious nationalism, a tendency to strongly associate the national identity with a specif ic religion. This resulted in establishment of religious education that severely interfered in the school program. Each school year began with a mass, many school ceremonies and celebrations had religious undertones, the textbooks were full of religious id eology, not to mention that this type of identity encouraged distrust towards those that didn 't fit into it. This type of educational system used methods from the previous state, although Croatia was representing itself as fully different. The methods vary between generations. During the war years, the rituals and religion seem to be more important due to the lack of established national mythology and relevant national toponimy. In the later years , the national mythology becomes stronger and new places of worship emerge from the recent war. Although Croatia is now far enough from the war period, which leads to certain amounts of “relaxing ” when it comes to identity (for example, the denial of the Balkan part of Croatian identity has slowly become partial exe ptance), the level of religious ideology in the educational system is still high. The rituals in schools have withdrawn, but the content tought to young generations still has a tendency towards religous nationalism.

Выбор темы исследования определен значимостью семьи в передаче молодому поколению семейных традиций. Традиции, благодаря адаптации к современной жизни меняются. Однако неизменным остается их значение. Они призваны служить упрочнению семейно-родственных связей и отношений, передаче культурных ценностей последующим поколениям. В Абхазии издревле семейные традиции чтились и оберегались. Семья у абхазов по-прежнему играет важную роль в выполнении разнообразных обрядов и ритуалов, связанных с различными семейными и календарными событиями и праздниками. Одним из главных праздников в цикле обрядов традиционной этнической религии абхазов является – Ажьырныхуа. На абхазские праздники повлияло переплетение верований местных жителей, и поэтому традиционно празднуют христианские: Рождество Христово, Пасха, Успения Пресвятой Богородицы, мусульманский праздник Курбан-Байрам. Среди сохранившиеся праздников советского периода в абхазской традиции закрепились торжества 1 мая, 9 мая и 8 марта. День Победы – народный праздник в Абхазии. С 9 мая, Днем Победы в Великой Отечественной Войне связан еще один праздник победы абхазского народа – 30 сентября стал Днем Независимости и Днем победы в войне 1992–1993 гг. Праздники Абхазии ярко и полно передают все разнообразие и богатство местной культуры. Абхазия на протяжении всей своей нелегкой истории смогла сохранить идентичность и сегодня в непростом геополитическом мире отстаивает свои интересы., The choice of the research topic is determined by the importance of the family in the aspect of transferring family traditions to the younger generations. Traditions, thanks to the adaptation to modern life, change. However, their significance remains unchanged. They are to serve the strengthening of family-kinship ties and relations, to the transfer of cultural values to succeeding generations. In Abkhazia, family traditions have been honored and protected from the ancient times. The Abkhaz family continues to play an important role in performing various rituals related to various family and calendar events and holidays. One of the main holidays in the cycle of rituals of the traditional ethnic religion of the Abkhazians is Azhyrnoyu. The Abkhazian holidays were influenced by the intertwining of the beliefs of local residents, and therefore traditionally are celebrated by the Christians: the Christmass, Easter, and Assumption of the Blessed Virgin, the Muslim holiday of Kurban-Bayram. Among the preserved holidays of the Soviet period in the Abkhazian tradition, there were the celebrations on May 1, May 9 and March 8. Victory Day is a national holiday in Abkhazia. Since May 9, Victory Day in the Great Patriotic War is connected with another holiday of the victory of the Abkhaz people September 30 became the Independence Day and the Victory Day in the war of 1992-1993. The holidays of Abkhazia brightly and fully convey the diversity and richness of the local culture. Abkhazia, throughout its difficult history, managed to preserve its identity and today defends its interests in an uneasy geopolitical world

This article examines the way in which the Russian Orthodox Church used ceremonies between 1900 and 1913 to show unity with edinoverie, a century-old uniate movement for Old Believer converts. Edinoverie was a compromise movement that allowed these converts to keep their rituals in exchange for loyalty to the Orthodox hierarchy. The early twentieth-century ceremonies were spectacles which aimed to convince the edinovercy' that they were fully part of the Orthodox Church, to reduce tension and criticism, and defend the Church’s authority. However, Old Believers, secular journalists, and yedinoverie separatists appropriated the ceremonies to serve their own goals. In particular, the alternative vision of an autonomous and inviolable edinoverie offered by the separatists led to infighting during the ceremonies, disrupting any sense of unity. As a result, the ceremonies failed and edinoverie separatism remained strong until at least 1918. These ceremonies considered within this article include the centenary of edinoverie’s existence in 1900 in several cities, the opening of edinoverie congresses between 1905 and 1912, the canonisation of Anna of Kashin in 1909, and the visit of the Patriarch of Antioch to Russia in 1913. This article is principally based on descriptions of ceremonies found in a variety of articles and books from both edinovercy' and Orthodox believers. Old Believer and secular journals have also been examined to find interpretations of the ceremonies that were opposed to the messages that the Church intended to spread through the ceremonies. Some archival evidence has also been considered. The article employs semiotic analysis of the ceremonies in order to demonstrate their explicit and implicit messages. It also conceptualises the ceremonies as stages where the Church’s authority was confirmed through collective rituals. However, it also notes that these stages offered rival groups the opportunity to resist this demonstration of power, challenge the legitimacy of the Holy Synod, and appropriate the performances for their own ideological aims. In doing so, the article adapts recent insights from ritual studies to innovate the historiography surrounding edinoverie and provide a different perspective on the fate of religious compromise movements at the dawn of the twentieth century., В статье рассматривается, каким образом Русская православная церковь использовала церемонии 1900‒1913 гг., чтобы продемонстрировать единство с единоверием (к тому времени столетним движением, ориентированным на единение обращенных старообрядцев с официальным православием). Единоверие было компромиссным движением, которое позволяло обращенным староверам сохранять свои обряды в обмен на лояльность к православной иерархии. Церемонии начала XX в. представляли собой действа, целью которых было убедить единоверцев, что они являются полноценной частью православной церкви, уменьшить напряженность взаимоотношений и критику с их стороны, а также укрепить власть церкви. В то же время старообрядцы, светские журналисты и единоверческие «сепаратисты» пытались использовать церемонии в своих целях. Однако альтернативное видение автономного и неприкосновенного единоверия, предлагавшееся «сепаратистами», вело к распрям во время церемоний и подрывало пафос единства. В результате церемонии не выполнили свою задачу, и единоверческий «сепаратизм» оставался в силе по меньшей мере до 1918 г. Рассматриваемые в статье церемонии включали празднование столетнего юбилея единоверия в 1900 г. в нескольких городах, открытие единоверческих съездов в 1905‒1912 гг., канонизацию Анны Кашинской в 1909 г. и визит Антиохийского патриарха в Россию в 1913 г. Источниковедческой основой послужили: описание церемоний, опубликованные как единоверцами, так и православными; старообрядческие и светские журналы оппозиционного характера, а также архивные материалы. В статье проводится семиотический анализ церемоний с целью демонстрации их эксплицитного и имплицитного обращений. Церемонии рассматриваются как «сцены», на которых через общественные ритуалы утверждалась власть церкви. Церемонии в то же время предоставляли возможность соперничавшим группам противостоять этой демонстрации власти, бросать вызов легитимности Святейшего синода и использовать описанные события в собственных идеологических целях. В статье используются современные концепции изучения ритуалов с целью дополнить историографию проблемы и взглянуть в другом контексте на возможности достижения религиозного компромисса в начале XX в.

Rituals that have been seen with especially religious stylesstarting from the time before the process of nationalization have begunto be systematic by having distinguishing aspects in association withbeing a nation which resulted from the formation of the commoncustoms in the following times. While the feeling of being a communityas a result of nationalization allows the rituals having historicalbackground to continue, new social and political acceptations make upnew ceremonies and new rituals to be put into practice in theseceremonies. Rituals and ceremonies which are performed so as todisplay the awareness of the people who have different political viewsdespite being in the same cultural circle, or to ensure the coalition overa shared entity have continued and will continue so long as thefundamental synergy, which constitutes the party, continues.The Turkish Republic founded after the collapse of the OttomanEmpire have inherently a social and political construction in whicheither formal or informal ceremonies and related rituals are performedin accordance with the common frame whose essential elements werecited above. The governors discountenance every action and movementoutside their constitution and such organizations that they interfere inaccordance with the flexible / rigid regulations of the domestic andglobal political conditions are the reflections of an attitude from past tothe future. In the Turkish Republic, it is also possible to see a numberof ceremonies and related rituals accepted as legal or illegal in line withthe statements. The participants perform the ceremonies and theirrituals again with the aim of realization of the early time of event andmostly reformation of the place where it took place. Every newrecurrence backs up the group awareness and motivates the newparticipant to share this moment. Rituals that have some sort ofsacredness at this point turn into sometimes only a memorial ceremonyof a group and sometimes the first steps of a riot among a crowd. Withthe frame of stated knowledges, it is tried to given the basic acceptanceof the persons that holding the power and in and after the period ofTurkish Republic’s foundation in this study.And also the place and the meaning of ceremony in mythology andfinally with the reference of the stated knowledges the political rituals inTurkey are mentioned in this study. Ritüel, devlet ya da din kurumları oluşmadan önceki zamanlardan başlayarak insan hayatının önemli bir parçası olmuştur. Erken dönemlerde yalnızca kutsal olanla ilişkilendirilen ritüeller, ilerleyen süreçte ortak bir değerler dizgesinin oluşumunun getirdiği milletleşmeye paralel biçimde ayırt edici unsurlar kazanarak sistemleşmiştir. Milletleşmenin getirdiği birliktelik duygusu tarihsel arka planı olan ritüellerin yaşamasına olanak verirken yeni sosyal ve siyasal kabuller, aynı misyonu kendi amaçlarına uyarlamak üzere yeni törenler ve bu törenlerde uygulanan ritüeller oluşturmuştur. Aynı kültür dairesinden olmakla birlikte farklı siyasal görüşlere mensup kitlelerin belirli zamanlar içerisinde farkındalıklarını göstermek, ortak bir öğe üzerinde birleşmeyi sağlamak gibi amaçlarla var ettikleri tören ve ritüeller siyasalı oluşturanların ilkesel birlikteliği süresince devam etmiş ve etmektedir.Osmanlı İmparatorluğu sonrasında kurulan Türkiye Cumhuriyeti de doğal olarak yukarıda temel unsurları belirtilen genel çerçeveye uygun bir şekilde gerek resmi gerekse gayrı resmi tören ve bağlı ritüellerin gerçekleştirildiği bir politik ve sosyal yapıya sahiptir. İktidar sahiplerinin, anayasaları içerisinde belirtilenler dışındaki her tür eylem ve hareketliliği sıcak karşılamamaları ve içinde bulundukları iç ve dış politik şartlar doğrultusunda esnek/katı kurallarla müdahale ettikleri bu tür organizasyonlar geçmişten geleceğe taşınan siyasal bir duruşun yansımalarıdır. Türkiye Cumhuriyeti içerisinde de belirtilenler doğrultusunda yasal ve yasa dışı kabul edilen çok sayıda tören ve bu törenlere bağlı gerçekleştirilen ritüeli görmek mümkündür. Bu törenlerin katılımcıları törenlerinin ve ritüellerinin ilk eylem anını, gerçekleşme zamanını ve çoğunlukla gerçekleştiği mekânı yeniden var etme, yaşatma ilkesi içerisinde tekrarlamaktadırlar. Her yeni tekrar, grup bilincini desteklemekte ve yeni katılımcıyı bu andan pay sahibi olma yönünde güdülemektedir. Katılımcı için bu yönüyle özel bir kutsiyete sahip olan ritüeller, yöneticiler açısından zaman zaman sadece bir grubun anma programı zaman zaman da bir kitlenin ayaklanma girişiminin ilk adımlarına dönüşmektedir.Belirtilenler çerçevesinde bu çalışmada, Türkiye Cumhuriyeti’nin kuruluşu, iktidarı elinde bulunduranların temel kabulleri, mitolojide törenin yeri ve anlamı son olarak da belirtilenlerden hareketle Türkiye’deki politik ritüellerin yeri verilmeye çalışılmıştır.

This article is about the significance of the Vaal River for the communities inhabiting the area. Using the interpretation of narratives and rituals, the extent of the connection or disconnection between the communities and the aquatic environment is described. Traditional rituals, religious practices and beliefs associated with the river form an important part of the lives of people living in the area. Results show that industrial development and urbanisation have direct implications not only on the environment but also on the cultural lives and practices of the communities in the areas where these occur. Because of its impact on the environment, development has a direct impact on the people who depend on the environment for both their physical and spiritual well-being. Any form of sustainable development needs to put these factors into consideration for development to truly be sustainable. In addition to forming a part of Environmental Impact Assessment prior to any development, the infringement of the cultural significance and the meanings that local communities have attached to aquatic landscapes should come with stringent legal consequences.Significance of work: Over the past years, the cultural connection between communities in Parys and the Vaal River area has been influenced by the effects of industrialisation, urbanisation and other anthropogenic factors that stem from these. This study found that there is a range of cultural rituals and beliefs that form part of the everyday lives of many residents of the communities in Parys. The significance of this study lies in recognising the importance of aquatic environments for the cultural health of communities and that, prior to development, developers who aim for sustainable development need to adhere to the National Heritage Resources Act, Act No. 25 of 1999. The Act includes the protection of sites of cultural significance to a community, and this involves the Vaal River. In addition to forming a part of the Environmental Impact Assessment prior to any development, infringement of the cultural significance and the meanings that local communities attach to aquatic landscapes should come with stringent legal consequences. The study also emphasises that it is important to realise that one cannot continue to isolate natural science from social science in debating what is sustainable.

This article examines the way in which the Russian Orthodox Church used ceremonies between 1900 and 1913 to show unity with edinoverie, a century-old uniate movement for Old Believer converts. Edinoverie was a compromise movement that allowed these converts to keep their rituals in exchange for loyalty to the Orthodox hierarchy. The early twentieth-century ceremonies were spectacles which aimed to convince the edinovercy' that they were fully part of the Orthodox Church, to reduce tension and criticism, and defend the Church’s authority. However, Old Believers, secular journalists, and yedinoverie separatists appropriated the ceremonies to serve their own goals. In particular, the alternative vision of an autonomous and inviolable edinoverie offered by the separatists led to infighting during the ceremonies, disrupting any sense of unity. As a result, the ceremonies failed and edinoverie separatism remained strong until at least 1918. These ceremonies considered within this article include the centenary of edinoverie’s existence in 1900 in several cities, the opening of edinoverie congresses between 1905 and 1912, the canonisation of Anna of Kashin in 1909, and the visit of the Patriarch of Antioch to Russia in 1913. This article is principally based on descriptions of ceremonies found in a variety of articles and books from both edinovercy' and Orthodox believers. Old Believer and secular journals have also been examined to find interpretations of the ceremonies that were opposed to the messages that the Church intended to spread through the ceremonies. Some archival evidence has also been considered. The article employs semiotic analysis of the ceremonies in order to demonstrate their explicit and implicit messages. It also conceptualises the ceremonies as stages where the Church’s authority was confirmed through collective rituals. However, it also notes that these stages offered rival groups the opportunity to resist this demonstration of power, challenge the legitimacy of the Holy Synod, and appropriate the performances for their own ideological aims. In doing so, the article adapts recent insights from ritual studies to innovate the historiography surrounding edinoverie and provide a different perspective on the fate of religious compromise movements at the dawn of the twentieth century., В статье рассматривается, каким образом Русская православная церковь использовала церемонии 1900‒1913 гг., чтобы продемонстрировать единство с единоверием (к тому времени столетним движением, ориентированным на единение обращенных старообрядцев с официальным православием). Единоверие было компромиссным движением, которое позволяло обращенным староверам сохранять свои обряды в обмен на лояльность к православной иерархии. Церемонии начала XX в. представляли собой действа, целью которых было убедить единоверцев, что они являются полноценной частью православной церкви, уменьшить напряженность взаимоотношений и критику с их стороны, а также укрепить власть церкви. В то же время старообрядцы, светские журналисты и единоверческие «сепаратисты» пытались использовать церемонии в своих целях. Однако альтернативное видение автономного и неприкосновенного единоверия, предлагавшееся «сепаратистами», вело к распрям во время церемоний и подрывало пафос единства. В результате церемонии не выполнили свою задачу, и единоверческий «сепаратизм» оставался в силе по меньшей мере до 1918 г. Рассматриваемые в статье церемонии включали празднование столетнего юбилея единоверия в 1900 г. в нескольких городах, открытие единоверческих съездов в 1905‒1912 гг., канонизацию Анны Кашинской в 1909 г. и визит Антиохийского патриарха в Россию в 1913 г. Источниковедческой основой послужили: описание церемоний, опубликованные как единоверцами, так и православными; старообрядческие и светские журналы оппозиционного характера, а также архивные материалы. В статье проводится семиотический анализ церемоний с целью демонстрации их эксплицитного и имплицитного обращений. Церемонии рассматриваются как «сцены», на которых через общественные ритуалы утверждалась власть церкви. Церемонии в то же время предоставляли возможность соперничавшим группам противостоять этой демонстрации власти, бросать вызов легитимности Святейшего синода и использовать описанные события в собственных идеологических целях. В статье используются современные концепции изучения ритуалов с целью дополнить историографию проблемы и взглянуть в другом контексте на возможности достижения религиозного компромисса в начале XX в.

The article was submitted on 23.04.2015. Translated by Alexander Palkin. This article examines the way in which the Russian Orthodox Church used ceremonies between 1900 and 1913 to show unity with edinoverie, a century-old uniate movement for Old Believer converts. Edinoverie was a compromise movement that allowed these converts to keep their rituals in exchange for loyalty to the Orthodox hierarchy. The early twentieth-century ceremonies were spectacles which aimed to convince the edinovercy' that they were fully part of the Orthodox Church, to reduce tension and criticism, and defend the Church’s authority. However, Old Believers, secular journalists, and yedinoverie separatists appropriated the ceremonies to serve their own goals. In particular, the alternative vision of an autonomous and inviolable edinoverie offered by the separatists led to infighting during the ceremonies, disrupting any sense of unity. As a result, the ceremonies failed and edinoverie separatism remained strong until at least 1918. These ceremonies considered within this article include the centenary of edinoverie’s existence in 1900 in several cities, the opening of edinoverie congresses between 1905 and 1912, the canonisation of Anna of Kashin in 1909, and the visit of the Patriarch of Antioch to Russia in 1913. This article is principally based on descriptions of ceremonies found in a variety of articles and books from both edinovercy' and Orthodox believers. Old Believer and secular journals have also been examined to find interpretations of the ceremonies that were opposed to the messages that the Church intended to spread through the ceremonies. Some archival evidence has also been considered. The article employs semiotic analysis of the ceremonies in order to demonstrate their explicit and implicit messages. It also conceptualises the ceremonies as stages where the Church’s authority was confirmed through collective rituals. However, it also notes that these stages offered rival groups the opportunity to resist this demonstration of power, challenge the legitimacy of the Holy Synod, and appropriate the performances for their own ideological aims. In doing so, the article adapts recent insights from ritual studies to innovate the historiography surrounding edinoverie and provide a different perspective on the fate of religious compromise movements at the dawn of the twentieth century. В статье рассматривается, каким образом Русская православная церковь использовала церемонии 1900‒1913 гг., чтобы продемонстрировать единство с единоверием (к тому времени столетним движением, ориентированным на единение обращенных старообрядцев с официальным православием). Единоверие было компромиссным движением, которое позволяло обращенным староверам сохранять свои обряды в обмен на лояльность к православной иерархии. Церемонии начала XX в. представляли собой действа, целью которых было убедить единоверцев, что они являются полноценной частью православной церкви, уменьшить напряженность взаимоотношений и критику с их стороны, а также укрепить власть церкви. В то же время старообрядцы, светские журналисты и единоверческие «сепаратисты» пытались использовать церемонии в своих целях. Однако альтернативное видение автономного и неприкосновенного единоверия, предлагавшееся «сепаратистами», вело к распрям во время церемоний и подрывало пафос единства. В результате церемонии не выполнили свою задачу, и единоверческий «сепаратизм» оставался в силе по меньшей мере до 1918 г. Рассматриваемые в статье церемонии включали празднование столетнего юбилея единоверия в 1900 г. в нескольких городах, открытие единоверческих съездов в 1905‒1912 гг., канонизацию Анны Кашинской в 1909 г. и визит Антиохийского патриарха в Россию в 1913 г. Источниковедческой основой послужили: описание церемоний, опубликованные как единоверцами, так и православными; старообрядческие и светские журналы оппозиционного характера, а также архивные материалы. В статье проводится семиотический анализ церемоний с целью демонстрации их эксплицитного и имплицитного обращений. Церемонии рассматриваются как «сцены», на которых через общественные ритуалы утверждалась власть церкви. Церемонии в то же время предоставляли возможность соперничавшим группам противостоять этой демонстрации власти, бросать вызов легитимности Святейшего синода и использовать описанные события в собственных идеологических целях. В статье используются современные концепции изучения ритуалов с целью дополнить историографию проблемы и взглянуть в другом контексте на возможности достижения религиозного компромисса в начале XX в.

We will be using J. Barrau's research into the plant foodstuffs of the South Pacific to demonstrate the cultural importance of yams in the Mota Lava Island (Banks Islands, Vanuatu). This importance is reflected in the agricultural methods used in the planting and harvesting of yams, as well as in the number and quality of cultivars found in gardens, the effect of cooking methods on the status of various yams dishes, and the ceremonial use of yams. We will emphasize the significance of yams as a link to the transformation of ancestors back into the lifecycle of society., À partir des études menées par J. Barrau concernant les plantes alimentaires du Pacifique Sud, je chercherai à montrer l'importance sociale de l'igname à Mota Lava (îles Banks, Vanuatu). Cette importance se manifeste dans les techniques agricoles employées pour la plantation, dans l'importance quantitative et qualitative des cultivars plantés dans les jardins, ainsi que dans l'utilisation de l'igname comme nourriture plus ou moins valorisée selon son mode de cuisson, ou à des fins cérémonielles. Cet article vise ainsi à faire une étude systémique de l'igname comme idiome de la transformation des ancêtres qui reviennent à la vie et participe au renouvellement de la société., Lanouguère-Bruneau Virginie. L'igname, ni-hnag, une « nourriture sociale et affective » à Mota Lava (îles Banks - Vanuatu ). In: Journal d'agriculture traditionnelle et de botanique appliquée, 42ᵉ année,2000. Un terrien des îles. A propos de Jacques Barrau, sous la direction de Alice Peeters. pp. 81-106.

American Indian religions are not technological. They are not the philosophy of civilization, but the philosophy of the society’s final revelation. Everything is created in a time that cannot be measured, all of creation is the final and perfect, order of things and relationships exists: the forces of the universe, the spirits of plants, animals, nature and people. Perfection is in the man’s respect for the laws of nature, i.e. the world of spirits and the universe which is finite in balance and harmony. This is the philosophy of the power of nature and the universe, helping a helpless man through gifts given to him: rain, sun, fruits, plants, animals and others, provided that he shows gratitude and respect. Here, man is not above nature, and based on this philosophy the world is not created in honor of a man or a man is over nature and everything in it. In the best case, man is equal to all forms in nature and must respect them and show gratitude, thus maintaining harmony and balance. For Indians, the world is not only a physical but also a spiritual space. In that duality, man is walking on a daily basis, shapes and directs hiws own life. Importance of this religious philosophy is undoubted, especially today when the world faces a series of consequences that are unsolvable because they are the result of gross and severe violation of natural laws. Unscrupulous race for profits visibly destroys the natural clock and the natural laws being adjusted for millions of years, resulting in endangered wildlife, endagered eco-systems, seriously questioning the survival of man and organized societies on the planet., Indijanske religije nisu tehnološke, one nisu filozofija civilizacije, već je filozofija društva konačnog otkrivenja. Sve je nastalo u vremenu koje se ne može izmjeriti, sve što je stvoreno je konačno i savršeno, red stvari i odnosa savršeno postoji: sile svemira, duhovi biljaka, životinja, prirode i ljudi. Savršenstvo je u čovjekovom poštovanju zakona prirode, odnosno svijeta duhova i svemira čija je konačnost u ravnoteži i harmoniji. Ovo je filozofija moći svemira i prirode koje pomažu nemoćnom čovjeku kroz darove koje mu pružaju: kiša, sunce, plodovi, biljke, životinje i dr., s tim da pokazuje zahvalnost i poštovanje. Ovdje čovjek nije iznad prirode, i svijet po ovoj filozofiji nije stvoren u slavu čovjeka niti je čovjek iznad prirode i svega onoga što u njoj postoji. U najboljem slučaju ravnopravan je sa svim pojavnim oblicima u prirodi i mora ih poštovati, pokazuje zahvalnost i tako održava sklad, ravnotežu i harmoniju. Za Indijance svijet nije samo fizičko mjesto već je i duhovni prostor u tom dvojstvu i prostoru čovjek svakodnevno hoda, oblikuje i usmjerava vlastiti život. Nesumnjiva je važnost ove religijske filozofije, posebno danas kada se svijet suočava sa nizom posljedica koje su nerješive jer su nastale kao rezultat grubog i bezobzirnog kršenja prirodnih zakona. Bespoštedna trka za profitom vidno razara milijunima godina podešavani i podešeni prirodni raspored i prirodne zakone i za posljedicu imamo ugrožen biljni i životinjski svijet, ugrožene eko sustave, a time je ozbiljno doveden u pitanje opstanak čovjeka i organiziranih društvenih zajednica na planeti.

Розглянуто історичні передумови та чинники, що безпосередньо впливали на формування та розвиток національної системи фізичного виховання в Україні. Зазначено, що фізична культура українців як складова загальної культури формувалася під впливом багатьох фа, Рассмотрены исторические предпосылки и факторы, которые влияли на формирование и развитие национальной системы физического воспитания в Украине. Указано, что физическая культура украинцев как составная общей культуры формировалась под влиянием многих факторов: географических, этнических, социальных, геополитических, Historical pre-conditions and factors that influenced on forming and development of the national system of physical education in Ukraine are considered in the article. It is indicated in research, that physical culture of Ukrainians as component general culture formed under influence of many factors: geographical, ethnic, social, geopolitical.

Moltes societats antigues es regien per algun tipus de cicle de celebracions col·lectives que els van permetre mantenir un seguit d'estratègies socials adreçades a la seva supervivència. Discriminar i trobar indicis que evidenciïn arqueològicament aquest tipus d'activitats no sempre és fàcil o possible. Per això en aquest article proposem una visió etnoarqueomusicològica, mitjançant la qual focalitzem el nostre interès en les estratègies utilitzades per controlar la reproducció social de les antigues societats Caçadores Recol·lectores i Pescadores Yup'ik d'Alaska. Aquestes societats s'organitzaven, en general, en poblacions de petits habitatges familiars situats al voltant d'una construcció diferenciada, el qasgiq, també anomenada "la casa dels homes". Gràcies a les diverses fonts escrites antigues, que descriuen aquestes societats etnogràfiques, podrem plantejar una arqueologia social crítica. Pensem que conèixer com es duien a terme les celebracions col·lectives en aquests tipus d'edifici, revisant críticament les fonts escrites, ens permetrà obtenir un conjunt de dades. Aquestes dades s'hauran de poder transformar en hipòtesis de treball que possibilitin una anàlisi arqueològica més completa de l'organització social d'altres societats Caçadores Recol·lectores i Pescadores més pretèrites. Many ancient societies were governed by some type of cycle of collective celebration which allowed them to maintain a system of social strategies contributing to their survival, but it is not always straightforward or indeed possible to uncover archaeological evidence of this kind of activity. In this article an ethnoarchaeomusicological view of the strategies to control social reproduction adopted by the Yup'ik hunter-fisher-gatherer societies of Alaska is proposed. These societies were generally organised in groups of small dwellings housing women and children located around a special communal building, the qasgiq , also known as the "Men's House". The various written sources that describe these societies permit a critical social archaeology to be developed, and it is considered that by determining how the collective celebrations were performed in these types of buildings, through a critical review of the written records, a set of data will be obtained with which to form a working hypothesis which will make possible a more complete archaeological analysis of the organization of the social structures of other more ancient hunter-fisher-gatherer societies.

Ši tyrimo dalis skirta įvairių LDK ir Maskvos valstybės diplomatinio bendravimo praktikoje pasitaikiusių ceremonialinio elgesio atvejų nagrinėjimui. Struktūriškai išskaidant bendrąjį diplomatinio ceremonialo modelį, aptariamos įvairių jo etapų funkcijos, vertinama tarpvalstybinio bendravimo normų įtaka ceremonijų formai, galimos jų genetinės sąsajos su senosiomis apeigomis. Ceremonialinės procedūros LDK ir Maskvos diplomatinėje praktikoje lydėdavo ne tik teritorijos ar erdvės pasikeitimą. Jos svarbios ir socialinių ribų, kurias palaikydavo hierarchinis santykių principas, peržengime. Tarpvaldovinėje diplomatijoje ceremonijos ir ritualai sušvelnindavo ribų, skiriančių nelygių rangų asmenis, perėjimą. Valdovui bendraujant su kito suvereno reprezentantais, padėdavo palaikyti jam pritinkantį statusą, saugoti garbę, tuo tarpu pasiuntiniui – deramai atstovauti savąjį monarchą, būti jo „balsu ir veidu“. Diplomatijos tyrinėtojas R. Cohenas, savaip interpretuodamas R. Numelino teiginius, tvirtina, kad diplomatines derybas galima apibūdinti kaip tam tikrą ritualinio perėjimo rūšį, analogišką jau minėtam bendruomenės nario perėjimui iš vieno statuso į kitą. Diplomatijoje tai būtų santykių pobūdžio ar tarpvalstybinio būvio pasikeitimas. Nors šią idėją vargu ar galima būtų tiesiogiai pritaikyti tuometinei diplomatijai, savąją nišą ji galėtų surasti tarpvalstybinių sutarčių sudarymo ir tvirtinimo etape. Ratifikacijos procedūros žymėdavo diplomatinių kontaktų ciklo pabaigą bei perėjimą į naują tarpvalstybinių santykių būvį. This part of the research is dedicated to the analysis of cases of ceremonial behaviour in the practice of various diplomatic relations of the Grand Duchy of Lithuania and the State of Moscow. In structurally dividing the general model of the diplomatic ceremonial, the functions of its various stages are discussed, the influence of the norms of international communication of the form of ceremonies and their possible links with old rituals are evaluated. Ceremonials in the diplomatic practice of the Grand Duchy of Lithuania and Moscow accompanied territorial and special changes. They were also important in crossing social borders based on the hierarchical principles of relations. In the then diplomacy, ceremonials and rituals mitigated the crossing of borders between persons of various ranks. They helped the ruler to maintain his status and honour while communicating with representatives of another ruler, whereas, the envoy could represent his monarch in a proper manner, i.e. to be his “voice and face”. The researcher of the diplomacy R. Cohen claims that diplomatic negotiations can be defined as a certain type of ritual transition analogous to the mentioned above transition of a community member from one status to another. In diplomacy, it the transformation of the nature of relations or inter-state status. Although, this idea could be hardly applied in the then diplomacy, it could find its niche in the stage of inter-state agreement conclusion and approval. Procedures of ratification marked the end of the cycle of diplomatic contacts and a transition to a new status of inter-state relations.

The purpose of this study was to identify specific cultural elements within one elementary school to provide information about the school's identity and functioning. These elements included values, beliefs, play, rituals, ceremonies, and cultural objects. Schools are distinct and unique cultures. The culture of each school building drives the daily happenings. The culture either enhances or stifles growth. By creating an awareness of school culture, educators can better understand the meaning of their day to day activities and how their school evolves towards continuous improvement. The aim of interpreting a school culture is thus to understand meaning and symbols as they have been created by the members of the culture (Schultz, 1995). This study uncovered evidence to demonstrate that the awareness of stakeholders of a school's culture influences how the culture works. Interviews, artifact collection, digital photographs, meeting analysis, and fieldnotes from observations comprise the data. The interviews were conducted with educators, staff, and parents to ascertain their perceptions of their culture. Artifacts include documents such as weekly bulletins and meeting agendas that reflect the cultural workings. These focus on personal and social aspects of the culture such a party invitation, which spoke of the members' personal and interpersonal connections. Digital photographs were taken of inanimate objects within the building that visually depicted the values of the culture. Meetings play a key role in cultivating and representing a culture's values and beliefs. Meeting analysis helped to emphasize how this culture made decisions and how the culture structured its daily rhythm. Fieldnotes based on direct observations of meetings an - 3 -d of key events within specific locations in and around the school building were taken. Data sources were analyzed across interconnected themes. These themes explain how the culture worked and why its members did the things they did. This study isolated specific cultural elements, specified the internal relationships among those elements, and then characterized the whole culture based on the current knowledge of the culture. Ed. D.