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Culture and media transform each other through mediatization. Mediatization interacts between culture and media through artifacts of material and visual culture to convey its messages to as many people as possible. Religion is an important component of culture, so it may be interesting to analyze the influence of mediatization on specific religious practices such as rites, particularly the rite of marriage. The processes of mediatization in marriage rites act performatively on physical and cultural space, and they are reshaping religious values and norms. Starting from the relationship between the ritual form of marriage and the physical shape of the architecture designed to host them, this article analyzes the relationship between mediatization and interfaith marriage rites. The objective is to show how the condition of inter-religiousness can demonstrate the presence of invariants in the structure of marriage rites and the architectural characterof the spaces where they take place. This article aims to demonstrate that the performative dimension of the space of marriage rites is based on these invariants, which are becoming one of the main tools through which mediatization is acting. [ABSTRACT FROM AUTHOR]

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Copyright of Cuadernos Dieciochistas is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Culture and media transform each other through mediatization. Mediatization interacts between culture and media through artifacts of material and visual culture to convey its messages to as many people as possible. Religion is an important component of culture, so it may be interesting to analyze the influence of mediatization on specific religious practices such as rites, particularly the rite of marriage. The processes of mediatization in marriage rites act performatively on physical and cultural space, and they are reshaping religious values and norms. Starting from the relationship between the ritual form of marriage and the physical shape of the architecture designed to host them, this article analyzes the relationship between mediatization and interfaith marriage rites. The objective is to show how the condition of inter-religiousness can demonstrate the presence of invariants in the structure of marriage rites and the architectural characterof the spaces where they take place. This article aims to demonstrate that the performative dimension of the space of marriage rites is based on these invariants, which are becoming one of the main tools through which mediatization is acting.

The research deals with (the ceremonial preoccupations in the performances of the Iraqi playwright) the Iraqi ceremonial theater with a specificity that emerges as an Arab theatrical style that relied on reviving the legacies and popular folklore drawn from mythology and tales, as what was called quasi-dramatic phenomena as the foundations of an authentic Arab theatrical style employed in harmony with dung overlap with the ritual manifestations of The ceremonial dimensions are seen as one of the most important formative elements of the Arab ceremonial theater and one of the foundations of rooting. Those appearances, which came as constructive foundations, produced an idea that was reflected in the theatrical show with its festive style with an Arab identity, and that this reflection was represented in the operational structures of the theatrical show according to the Arab theoretical vision, and the research had focused on the representations of the festive appearances. The methodological framework came to review the research problem, the need for it and its importance in addition to defining and defining the terms. As for the second chapter, it came on two sections. Under the title (Celebratory Visions in Arab Theater Performances), the researcher went to create an approach between celebration and celebration in its philosophical dimension and the theatrical artistic work in Arab theater performances. The researcher adopted the descriptive, analytical and intentional approach in selecting and processing the sample in the third chapter of the research, and adopted the indicators that resulted from the theoretical framework as a tool for measurement.

The article studies the tradition of exchanging gifts during diplomatic negotiations for marriage using a historical reconstruction of the trip of the English Prince Charles Stuart to Madrid in 1623 to negotiate his marriage with the Spanish Infanta Maria as a crucial case. The heir to the English throne personally arrived in Madrid «incognito» to speed up the negotiations. These circumstances created problems for the Spanish side because the reception ceremony was not developed for such a case. Besides, the «incognito» trip complicated the question of exchanging gifts. Later, such trips of monarchs would become a common practice. However, this case was one of the first precedents which forced the existing ceremonial procedure of gift exchange to undergo modifications. The article focuses on functions of exchanging gifts during marriage negotiations and studies the effects of an «incognito» trip on the course of the negotiations.The research is based on the letters of king James and his son Charles and eyewitness reports from the English and Spanish sides. The article claims that Prince Charles’ trip «incognito» changed the traditional procedure of exchanging gifts: the exchange happened before the prince’s departure and was initiated by the Spanish side. Nevertheless, this ritual has not lost its symbolism and significance in the rhetoric of negotiations. Gifts were used as a means of communication, an indicator of the influence of states and the way of their self-presentation.

This work arises from the will to propose new lines of research in the juridical-institutional history of the Viceroyalty Novohispanic in the sixteenth century. The city becomes the backbone of the territory and the Government, in it, the mixture of the medieval Castilian with the pre-Hispanic is a constant, clearly perceptible in the rituals and religious pageants. Thus, the study of the establishment of certain religious patronages of the city (San Hipólito, the Virgen de los Remedios, and the Guadalupe cult) allow us to explore the economic and devotional activities in the urban area, at the same time that it facilitates the understanding of social cohesion behaviour between the citizen elite that constituted the Cabildo and embodied the city, for the defense of its preeminence and honor against the viceroyal authorities.

This article problematizes the Veblenian Dichotomy, highlighting the instrumental aspects of ceremonial habits of thought. The Veblenian Dichotomy is a key tool of analysis among Institutional economists, but devolves into a dualism, when used to define progress. This is evident in the identification of progress with increasing instrumental value, implying ceremonial institutions are antithetical to progress. This led to debate among Institutionalists in the 1980s and 1990s, between those following in the tradition of Clarence Ayres, identifying progress with a universal social value principle, and those asserting ceremonial institutions as more than "imbecile": the Wendell Gordon-Anne Mayhew camp. This debate never reached a conclusion, yet a large literature emerged animated by the ideas stemming from the former group, with little work expanding on the arguments of the latter. This article reopens these debates, building off the arguments of the Gordon-Mayhew side. It is asserted that using the dichotomy in defining progress turns it into a dualism antithetical to evolutionary analysis. Furthermore, it inhibits our ability to complexly analyze ceremonial habits of thought, not allowing us to recognize their inherently instrumental aspects. This problematizes the dichotomy itself. Considering these arguments, the role of the academic as myth debunker is asserted as a way forward. [ABSTRACT FROM AUTHOR]

The early find of the 64 Viking Age round shields from the Gokstad ship burial has almost singularly shaped our understanding of the construction and role of shields from this period. Despite their significance, however, the shield material has never been published in full nor been subjected to any substantial examination since their discovery in 1880. The current understanding of the shields is thus highly limited, tainted also in part by the preconception that they potentially represent ceremonial shields for the burial rite as well as assumptions of homogeneity. This preliminary study critically assesses these preconceptions and presents the results from a re-examination of the shield boards from the Gokstad ship burial. Despite their fragmented state, these artefacts significantly contribute to a more nuanced understanding of shield constructions of the Viking Age, especially when coupled with other well-preserved archaeological shield finds and the scholarly corpus available on such shields. As such, the preliminary findings of this paper offer new insights into the complexities of Viking Age shield technologies and their use in funerary rites, underlining the need for more comprehensive treatment of this material in the future. [ABSTRACT FROM AUTHOR]

Copyright of En la España Medieval is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the villages of the Beiusului Depression, the preliminary rites in case of death are well defined. From the moment the death occurred, the family members are concerned with strictly observing each stage of the funeral ceremony. Respect is important both for the one preparing for the great journey and for those left alive. The candle is a ritual object present in many sequences and implicitly with multiple valences. [ABSTRACT FROM AUTHOR]

Edición y primera traducción al español de Advertimentos e Avisos dos costumes e catangues de Japão (Advertencias y avisos acerca de las costumbres y katagi de Japón) del año 1581, obra del jesuita italiano Alessandro Valignano (1539-1606). El estudio preliminar aborda la trayectoria del autor como misionero y la problemática cultural de la evangelización del Japón.

A biface workspace dating to ca. cal a.d. 100–400 was identified during recent excavation at the Sts'ailes-Coast Salish village of YāçkEtEl, on the Harrison River on the Northwest Coast of North America. Based on a range of analyses, we suggest that a specialist crafted large bifaces produced as prestigious objects for exchange within a ceremonial interaction sphere and smaller, more functional bifaces for household and local purposes. The workspace was a shed-like structure adjacent to their house, and the toolstone was acquired nearby from previously undocumented quarries within the territory. This is the only documented evidence for the manufacture of large prestigious bifaces in the region and consequently provides insights into the social relations of lithic acquisition, production, exchange, and consumption. In particular, we examine the social and economic roles and contributions of lithic specialists embedded within households. [ABSTRACT FROM AUTHOR]

The present study shows a review of the use of precedence in the royal entrances of the Catholic Monarchs. The objective is based on demonstrating that the court used this tool of the protocol according to the circumstances and the own interests of each moment, both from a symbolic point of view and from the point of view of royal communication. Precedence is used in these acts to divulge the identity of power, questioned since the beginning of the reign itself, the use of this in a particular way in some of the royal entries supports at all times the emblems defended by said court. [ABSTRACT FROM AUTHOR]

This article offers an intensive comparison of two queen consorts, Leonor de Trastámara, consort of Carlos III of Navarre (r. 1387-1425) and her sister-in-law, Joan of Navarre, consort of Henry IV of England (r. 1399-1413). Key similarities and differences in their lives and experience of queenship are revealed by an examination of the major ceremonies that marked their tenure as consort and their personal exercise of the queen’s office. As well as bringing greater illumination to their individual lives, the comparison also deepens our understanding of queenship, not only in Navarre and England, but more broadly in the later middle ages.

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Kegiatan upacara di tempat suci pura di Pulau Bali rata-rata menghasilkan sampah sekitar 2000 L/hari. Sebagai bagian yang sangat penting dari budaya Bali, sesajen yang terdiri dari bunga, daun, buah-buahan dan bambu disajikan di setiap upacara keagamaan. Pembuangan sampah pura yang tidak tepat berpotensi menimbulkan gangguan pada kehidupan manusia dan lingkungan, seperti air dan sanitasi, penumpukan sampah, peningkatan tingkat pencemaran, dan kesehatan manusia. Penelitian ini bertujuan untuk mendaur ulang sampah pura, khususnya sisa bunga menjadi dupa organik serta mengkaji alternatif lain dalam daur ulang sampah pura. Daur ulang sisa bunga menjadi dupa organik dilakukan dengan menggunakan tiga bahan campuran. Kajian literatur digunakan untuk menambah informasi alternatif daur ulang sampah pura dari penelitian sebelumnya. Hasil eksperimen menunjukan bahwa sampah sisa bunga dapat didaur ulang menjadi dupa organik. Rasio campuran 1:2 untuk sisa bunga dan bubuk esensial memberikan hasil terbaik. Dupa organik yang terbentuk sangat kuat dan padat. Selain itu, aroma campuran yang dihasilkan lebih baik di antara yang lain. Sampah pura juga dapat didaur ulang menjadi beberapa produk berharga, seperti kompos, ekstrak warna minyak atsiri, bubuk warna, atau biogas. Diestimasikan sebuah pura menghasilkan sekitar 200 kilogram sampah pura dalam satu hari upacara. Sekitar 40% dari sampah pura merupakan sisa bunga (berat basah) dengan kadar air sekitar 80%. Setelah melalui proses pengeringan, sisa bunga mencapai 16 kilogram. Diperkirakan sekitar 45 ton sampah pura dari 230 pura publik di Pulau Bali dapat didaur ulang setiap tahun melalui upaya daur ulang. Beberapa dampak yang ditimbulkan dari upaya daur ulang ini, seperti mengurangi sampah pura, menciptakan produk daur ulang yang dapat dipasarkan, dan meningkatkan keharmonisan antara budaya, lingkungan, dan masyarakat melalui pemberdayaan masyarakat. ABSTRACT Ceremonial’s activities in Bali’s Temple have produced about 2000 L/day of waste in average. As an integral part of Balinese culture, devotion offerings which consists of flowers, leaves, fruits and bamboo are presented at every ceremony. The improper disposal of temple waste potentially causes a stress on the basic services in human life, such as water and sanitation, waste accumulation, raising the level of pollution, and human health. The present study aims to leverage of temple waste, especially discarded flower into organic incense through recycling and find out the foreseen impact of this initiative to the environment. Processing discarded flower into organic incense was conducted in this research with three material mixtures ratio. A literature review was added to enhance the alternatives of discarded flowers recycling on previous research. It is found that discarded flower was successfully recycled into organic incense. The preliminary experiments showed that the ratio of 1:2 for discarded flowers and essential powder gave the best results. The incenses were very strong formed and solid. Additionally, the smell of best mixture was the best among others. Besides, temple waste can be recycled to some valuable products, such as vermicompost, dyes extraction, essential oil, color powder, or biogas. It assumed that a temple has produced around 200 kilograms of temple waste during a ceremonial day. About 40% of those was discarded flowers (wet weight) that 80% contains water. After the drying process, it has left 16 kilograms of dried discarded flowers. It estimated around 45 tons of discarded flowers from 230 public temples around Bali could be recycled every year through this recycling effort. Some impacts come up with following this initiative, such as reducing the temple waste, creating a marketable recycling product, and build up a harmony between the cultural, environment, and society through community empowerment.

In the 16th and 17th centuries, the ambitious reorganization of the urban fabric sponsored and supervised by princes or ruling elites, usually aimed at establishing the power and prestige of the central authority, transformed most Italian cities. However, the separation within the city center between a political and ceremonial space, usually centered around the palace of the prince, and a marketplace, that came to characterize most urban contexts, did not occur in Milan. In order to preserve peace and stability in a period of intense warfare, the monarchy sacrificed an invasive oversight of the city and abdicated a higher degree of local power, choosing instead to delegate it to the urban patriciate, the merchant elites, and the Ambrosian church. Free of any restriction, and in order to preserve their financial interests and emphasize their political prominence, the families of the urban elites maintained the economic function of the area around the cathedral square at the expense of the royal-ducal palace and articulated an alternative power network anchored to their palaces in the residential neighborhoods outside the city center. [ABSTRACT FROM AUTHOR]

Ottoman kanun plays an important role in shaping perceptions of the Ottoman state, the sultan's authority, and the empire's unique combination of Islam and secularity. Much ink has been spilled on the subject of kanun, but there is still considerable confusion in the scholarship. This article provides a roadmap through publications on kanun and kanunnames and identifies problems in the literature and turning points in the scholarship. It focuses on the two main types of general kanunnames: ceremonial codes governing the administrative elite, and general taxation codes with sections on crimes. It aims to clarify which kanunnames were published by whom, analyze trends in the scholarship, trace lines of development, identify additional problems and new areas for further inquiry, and pursue studies of kanun through the most recent quarter century. [ABSTRACT FROM AUTHOR]

Ottoman kanun plays an important role in shaping perceptions of the Ottoman state, the sultan's authority, and the empire's unique combination of Islam and secularity. Much ink has been spilled on the subject of kanun, but there is still considerable confusion in the scholarship. This article provides a roadmap through publications on kanun and kanunnames and identifies problems in the literature and turning points in the scholarship. It focuses on the two main types of general kanunnames: ceremonial codes governing the administrative elite, and general taxation codes with sections on crimes. It aims to clarify which kanunnames were published by whom, analyze trends in the scholarship, trace lines of development, identify additional problems and new areas for further inquiry, and pursue studies of kanun through the most recent quarter century. [ABSTRACT FROM AUTHOR]

En 1625 nació la Infanta María Eugenia, la tercera de las hijas del matrimonio compuesto por el rey Felipe IV y la reina Isabel de Borbón. Esta niña, nacida en veinte y uno de noviembre, fue bautizada en junio de 1626, con la pompa festiva propia de una infanta primogénita, ya que sus dos hermanas mayores habían fallecido al poco tiempo de nacer. Gracias a la relación de sucesos de Antonio Ferrari, de ese mismo año, podemos conocer muchos de los detalles que protagonizaron el día del bautismo de la pequeña infanta, incluido que sus padrinos fueron la reina de Hungría, doña María y el legado papal, el cardenal Barberini. En este trabajo analizaremos los datos existentes sobre el bautismo de la infanta, e intentaremos examinar los diferentes elementos del protocolo, propio de este tipo ceremonias.

The present study investigates the visualization of the imperial space with examples of meetings of the population with representatives of the ruling house of the Russian Empire. The focus is on meetings of the indigenous people of Russian Central Asia with the Turkestan Governor General and the heir to the throne. The article is based on memories of eyewitnesses as well as on publications from that time. Public appearances verbally and nonverbally influenced the population. The present study is based on an array of methods, including the analysis of the sources to identify the components of the ceremonies, synchronous and diachronous methods, comparative analysis, content analysis, as well as discourse analysis. This research methodology and the rich source base from which we quote here elucidate the basic techniques for visualizing the presence of power on the outskirts of the state. The article analyzes the meetings of the Turkestan Governor General with the population at different time periods as well as the measures organized for the heir to the throne during his travels in the Far East and Siberia in 1891. For establishing a connection with propaganda activities of the first years of the Soviet regime, the authors highlight the fundamental components of these ceremonies in the Russian Empire. Such representations of power were aimed at demonstrating the unity of society and monarchy, in a display of strength and greatness. All these events conform to the state ideology autocracy - orthodoxy - nationality, with just a minor adaptation in relation to Turkestan. There, the authorities adhered to the tactics of ignoring Islam and limiting Orthodox proselytism, with the result that the role of the central element of the triad was minimized.

In the 17th and 18th centuries, many travellers visited the principal centres of European power. Their accounts help us to decipher networks, localise objects, recreate opinions and trace the genesis of models, and perhaps even to establish a court culture ‘best of’. However, in the present article, we will focus above all on the question of whether these travellers’ accounts tell us anything about the perception of so-called ‘private’ and ‘public’ spaces. With the appropriate caution dictated by the delicate interpretation of the concept of ‘private life’, we will attempt to see if (and in what way) the various cultural and social influences on travellers also conditioned their perception of spaces and, in the process, had an impact on their perception of art and architecture. At any rate, it should be borne in mind that in the châteaux and residences of the Holy Roman Empire a form of restriction was part of the mise en scène, while in French châteaux – in particular that of Versailles – it was opening up that played a key role in the representational strategy.

Using the example of the great staircase, one of the most important ceremonial rooms in palatial buildings in the early modern period, this article aims to investigate clients’ attitudes in relation to France and Italy in the Holy Roman Empire during the first half of the 18th century. This was partly a political phenomenon but it was also linked to travel and the theoretical treatises that may have contributed to the formation of Germanic architectural culture through the prism of these two countries. Some significant cases are analysed from manuscript and printed sources, and in particular the key role of the texts of Leonhard Christoph Sturm. Between 1700 and 1750, reference to France and Italy declined in the Empire.

the promotion of cult spaces has served for two purposes. First, to develop iconographic programs with religious content; second, to portray propaganda programs about the royalty, which were related with politics decisions. In East Roman Empire the political and religious propaganda messages were essentials in the beginnings of sixth century. In general, the traditional historiography of art has paid attention in the figure of emperor like in charge of promoting this type of visual language, that it reflected his government decisions. However, in a more subtle and symbolic way, the empresses and court women exercise as promoters of religious buildings. From these artistic manifestations, linked to the architecture, can be decoded some political and religious messages related with the royal families legitimacy. In this article will take care to the power fight between Empress Theodora from Constantinople and Anicia Juliana through the constructions of Hagios Polyeuktos Church --today lost-- and the Saints Sergius and Bacchus Church. Both women were in constant challenge to keep own power position. Theodora and Anicia Juliana leaned in different Christian religious communities to the environment of Constantinople to get followers that would consolidate the legitimacy of their own lineage. Finally, that we can see in the mosaics of Saint Vitale of Ravenna Church, Anicia Juliana «became part» in female court of the Empress Theodora, but she was died in 528. Maybe that representation of Anicia Juliana with Theodora constitutes an image that showed, metaphorically, the unity of two of the most powerful women in that byzantine context. [ABSTRACT FROM AUTHOR]

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Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Ofrecemos en esta contribución aquellos factores que se extraen de los elementos materiales conservados y de la documentación archivística custodiada por la comunidad de religiosas dominicas de Madre de Dios de Baena que delatan su vínculo con el linaje de la Casa de Cabra. Valoramos y analizamos sus estatutos fundacionales, los distintos resortes de utilización sociopolítica y propagandística que de este convento se hizo durante los siglos XVI y XVII por los Fernández de Córdoba, así como de los comportamientos que las religiosas desarrollaban intramuros, más propios de la actividad nobiliaria en el siglo que de monjas contemplativas.

Revilla Canora points out the more relevant contributions that the reader can find in the new book about the Court ceremony in Brussels at the 17th century.

Eighteenth century was a time of change in the Spanish Royal House. Within it, the Royal Mews kept on playing a very important role as managers of the public exits of the King. During the reign of Carlos III, the reform approved on September 11, 1761, altered the basis of the institution. After the unification of the King and Queens Mews, it was necessary to redistribute many dependents, who in many cases were left without a seat until the emegence of a vacancy. Likewise, there were significant changens in the composition of each department that also need to be analyzed. To sum up, it must be noted that, as in any ordinace of this type, the economic part would be essential. Therefore, we do not err in stating that this new arrangement was approved to reduce the expense that the Mews represented for the royal treasury.

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Članek podaja pregled javnih funkcij cesarskih portretov na primeru portretov Karla VI., iz čigar časa je ohranjenih veliko pisnih in slikovnih virov. Ena od glavnih tem je uporaba portretov v procesu iskanja vladarjeve soproge in pri zaročnih slovesnostih. Po nekaj Karlovih otroških portretih je v času španske nasledstvene vojne nastala množica vladarjevih portretov, zaradi katerih je prišlo celo do »portretne vojne«. Podeljevanje portretnih miniatur in častnih medalj ter uporaba državnih portretov sta imela pomembno politično vlogo pri dednih poklonitvah deželnih stanov. Tudi pri drugih praznovanjih so bile vladarjeve slikarske in kiparske portretne upodobitve predstavljene v javnosti. Samostojne portrete ali serije pa so zbirali v »cesarskih« ali »avstrijskih« dvoranah mestnih hiš (Dunaj, Bruselj, Maribor), samostanov (Salem, Ottobeuren, St. Florian, Osoje) in rezidenc cerkvenih knezov (Bamberg, Salzburg). Nekatere primere je mogoče najti tudi v plemiških dvorcih (Forchtenstein, Znojmo) ali uradnih vladnih in univerzitetnih stavbah.

Makan Patita is a tradition of communal feasting or eating together among Maluku communities that practiced in festivity the Panas Pela, Panas Gandong, King coronation, building Baileo house, the celebration of city`s anniversary day, and other events in Ambon city. However, for the people of Negeri Oma in Haruku Island, the tradition of Makan Patita differs from others. The differences are attracted to be discussed about the ceremonial procession and its meaning of the tradition of Makan Patita in Negeri Oma. This research aims to describe the ceremonial process and its meaning of the Makan Patita Soa practiced in Negeri Oma, Haruku Island District, Central Maluku Regency, Maluku Province, Indonesia. This is a qualitative research where the data source obtained purposively and the data collection techniques by using observation, interview, and documentation. The results showed that: 1) Makan Patita in Negeri Oma is divided into two types; first, the uncle feeds his nephew/child (Mara/Marei), and also the nephew/child feeds his uncle (ana kas makang om). There are three stages in the practice of Makan Patita tradition; the initial stage, a time-set meeting, and preparation of various things, both food and a long white table and the prayers of struggle in Baileo Kotayasa by the Bapa Lima-Lima. In the second stage, the Makan Patita begins with Cakelele dances and the ceremonial procession takes children to the Patita dining table, then the uncles feed their nephews. In the final stage, each remaining food must be brought back and eaten by all children at home, then covered with a Eucharistic prayer for the Soa and Maradansa. 2) The meaning of Makan Patita tradition for the people in Negeri Oma is kinship ties, respect, and appreciation for elders (uncles) and it contains the symbolic meaning of hope to the children in the Soa will become a good generation and remain in the fellowship of siblings.

En este artículo observamos los cambios producidos en el ceremonial de las finales de la UEFA Champions League, la principal competición europea de clubs de fútbol masculino, desde su nacimiento hasta la actualidad (1993-2018). Atendiendo a la ritualización previa y posterior al encuentro analizamos un amplio conjunto de elementos presentes en el ceremonial, a través de su emisión televisiva. Como resultado se aprecia un claro proceso de complejización mediante el que la UEFA, la institución organizadora del evento, pretende consolidar una posición de dominio sobre el mundo del fútbol y convertirse en el principal promotor de una identidad global en torno a la "tribu" del fútbol. Apoyados en las evidencias empíricas identificamos tres fases o periodos de transformación en la evolución del ceremonial, que van desde una etapa inercial con respecto al anterior formato del torneo (1993-2000) a otra de estabilización de los cambios (2010 en adelante), pasando por una etapa de consolidación de las innovaciones rituales introducidas (2000-2010).

This article explores the iconography of Renaissance court ceremonials in the 16th century – how the East influenced the West – before the Orientalist trend and its impact on European visual culture during the latter part of the 17th and 18th centuries. From similar practices of using ceremonials and pageantries as representations of power and dynastic propaganda, to forging imperial and dynastic identities through myths, the Ottoman sultans and the dukes and princes of Florence and the Republic of Venice contributed to cross-cultural connections during the Renaissance period. As a result of this inextricable cultural connection between the Ottoman Empire and Renaissance Italy, this article argues the Ottomans deserve a place in Renaissance discourse.

The article introduces the results of a study dedicated to the most spectacular textile in the royal household in the XVII century Russia – the heyday of Russian pearl works. This is the context for the study of the Moscow Kremlin pearl works kept in those days in the Royal Treasury and the Sacristy. Today these masterpieces are in the collection of the Armory Chamber. The analysis involves ceremonial wraps and various pearl covers. The research refines the series of secular and cult-ritual ceremonial textile of the XVII century, which was adorned with the pearl threading technique. The author identifies a range of such items located in the national museum collections. Much attention is paid to the specifics of ancient Russian pearl work. The emphasis is on one of the most valuable items made in this technique. It is the so-called «Blanket with Kingdoms» from the Royal Stables Treasury; the item was made at the beginning of the second quarter of the XVII century. According to the results of the analysis, the textiles with pearl works can be regarded as a significant material source on the history of the ceremonial culture of the late Russian Middle Ages.