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The mitote festivals are the main ceremonies of the agricultural cycle among the current indigenous groups of the Sierra del Nayar: Coras, Huichols, Tepehuanes and Mexicaneros. These are carried out on stony hills outside the towns and some anthropologists consider them a pre-Hispanic remnant. The ethnographic analogy and especially the ethnoarchaeological record of a mitote cora patio allowed us to interpret certain archaeological sites in wild and difficultto-access areas with evidence of culinary practices but that were not permanently inhabited as ceremonial centers, that is, as patios of mitote and confirm that this type of ceremonies did begin in pre-Hispanic times, at least in the south of Sinaloa. [ABSTRACT FROM AUTHOR]

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The liminal function of rituals is an expression of the transformative power of collective processes and subjective developments. Rites, transitional activities (playing, dramas, music, literature, arts, etc.) work as vector, catalyzer, mediator and symbolic container of experiences of transformative processes. In terms of unconscious psychosocial process, liminality becomes particularly evident in all situations in which the human condition goes through crisis of identity and everyday organization of borders is at risk. On several occasions (including clearly in the book “Civilization and its Discontents”, 1930), Freud proposed that there are pathological states in which the delimitation and borders of the Ego in relation to the external world become uncertain and painful. Authors take in consideration two specific conditions of sufferance, which although are different yet show an intriguing affinity in their difficult relationship with experience of borders and in living in liminal areas: obsessive neurosis and borderline condition. In the case of obsessive neurosis, the subject, morbidly repeating a specific ceremonial ritual, shuns the border, starting over each time in the anguished search for perfection and rigid division, without ever realizing the transition to a new state. In the case of borderline sufferance, on the contrary, the impulsiveness, the lack of integration of the Self leads the subject to live perpetually on the threshold, always oscillating from one extreme to the other, without being able to move from the margin and find an integration of opposites and polarities. This paper, through contributions ranging from anthropology to psychoanalysis, figures as a seminal work in the introduction of the concept of liminality into psychodynamic theory and clinical practice. [ABSTRACT FROM AUTHOR]

Drawing on the interaction-speech act-ritual integrative approach, this paper investigates the pragmatic properties, functions and socio-cultural mechanism of fù 賦, a special kind of historical poem-quoting 賦詩 interaction in the Spring and Autumn Period of ancient China, from the historical sociopragmatic perspective. The study shows that, firstly, the historical interaction of fù features both rituality and strategicality. The rituality manifests how fù is used to initiate the ritual speech acts of Greet and Leave-take in the opening and closing phases of interaction. The use of fù as a greeting compulsorily calls for another fù as a response, violation of which will incur negative evaluation while the use of fù as a leave-taking potentially evokes positive evaluation; the strategies are shown in the core phase where fù performs the informative speech act of Opine to express political orientation on the one hand and the attitudinal speech acts of Request, Refusal and Resolve to strategically achieve diplomatic negotiation on the other. Secondly, fù mainly performs in interaction as three social actions: institution-maintaining for bureaucratic institutes and hierarchies, virtue-favoring for the five moral virtues of Confucianism, "Gong" 恭, "Ken" 寬, "Xi" 信, "Min" 敏, and "Hui" 惠 and face-upholding for self and others to re-enact the institutionalized and interpersonal aspects of moral order of li in interaction. Third, the moral order of li in turn provides the basis for the evaluation of fù as social action, between which the dynamic socio-cultural mechanism of fù in interaction emerges. • The study provides the interaction-speech act-ritual evidences on fù historical Chinese poem-quoting interaction. • Fù interaction contains both ritual and strategical aspects. • Fù performs as the institution-maintaining, virtue-favoring and face-upholding actions to re-enact the moral order of li. • The moral order of li provides the basis for the evaluation of fù , from which its socio-cultural mechanism emerges. [ABSTRACT FROM AUTHOR]

In the present paper the story of the Weya'weya is studied, based on the characterization and the role he plays in the zoque communities. The analysis is based on different versions of the story collected in Chiapas. Although the story has survived in oral narrations with different characterizations, in general its function remains, as far as possible, stable, thanks to the fact that the story was ritualized (and in that sense, acquired fixity) in the homonymous dance. Broadly speaking, it can be said that he represents a kind of hero on whom collective values fall. Therefore, version by version, an attempt has been made to rescue the different and complementary elements that it embodies: from being a supernatural entity related to fertility and the primitive world, in its "updating" and "re-functioning" catholic, in a way, it became as a symbol of ascetic strength, he was transfigured into Saint John the Baptist. [ABSTRACT FROM AUTHOR]

The significance of names and nicknames in the literary works of Jean Genet (1910-1986) is widely acknowledged. As someone born to an unknown father and subsequently given up for adoption, the writer has consistently grappled with questions of identity. Considering both existential and stylistic aspects, this study delves into Genet's first dramatic play, Les bonnes (1947, translated as The Maids). Les bonnes is particularly relevant for onomastic analysis, as the names chosen by the author repeated, mistaken, and misused serve to drive the stage action while also describing the essence of the main characters through antiphrases. The play is conceived as a ceremonial performance, with the young maids Claire and Solange embodying a fluid sense of identity. The act of self-naming rarely aligns with a direct address, instead obscuring the key to interpreting the characters. It is within the fissures and disruptions of their wicked and ritualistic performance that the essence of the characters can be gleaned. [ABSTRACT FROM AUTHOR]

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La obra de Wolfgang Laib abarca más de tres décadas y el artista se ha convertido en una de las figuras más respetadas de la escena contemporánea. Profundamente espiritual e imbuida de un sentido de ritualidad, su práctica incluye elementos de performance, escultura y arte minimalista y conceptual, además de referencias al jainismo, cristianismo e hinduismo. Empleando principalmente materiales naturales como la leche, el polen, el arroz y la miel de abeja, su trabajo es tan sensual como frágil. Este texto analiza las propuestas artísticas de Laib no como meros objetos sino como experiencia sensorial y física, centrándose en sus cualidades fragantes, hápticas y estéticas. Para ello, aquí se examina uno de los proyectos menos conocidos de Laib: una habitación de cera de abeja en los Pirineos franceses. Este texto argumenta cómo, gracias a la paciencia, perseverancia y continuidad en su proceso artístico, Laib ofrece una concepción temporal dilatada y transformadora a través de la contemplación, la inmersión y la sensorialidad.

We present the results of chronostratigraphic analysis and the analysis of ceramic, lithic, archaeobotanical and zooarchaeological material, recovered from a rocky eaves located in the Cordillera Principal, on the trace of the southernmost transversal branch of the Qhapaq Ñan. This eave is located in an area with particular environmental characteristics that made it an obligatory post to ascend to or descend from the Cristo Redentor pass. By articulating the information from the analysis of the archaeological record with contextual information, we have been able to infer the activities that took place in the site, the origin of its occupants and some of the functions that the natural shelters fulfilled in this sector of the Qhapaq Ñan. [ABSTRACT FROM AUTHOR]

Li Zehou belongs to the most influential Chinese philosophers of our time. This paper will present a critical introduction of his theory regarding the consolidation of the specific Confucian system of kinship relations, which for him forms a crucial foundation of traditional Chinese social order. In Confucianism, the inter-familial relations form a basis of the social system, in which interpersonal relations are of utmost importance and which Li therefore denotes as “relationalism”. According to him, this kinship-based Confucian model originates in shamanistic rituality performed by Neolithic humans living in the land occupied by modern-day China. These Neolithic cultures were rather advanced and based their societies on small-scale semi-agricultural production, in which communities were mainly constructed through kinship relationships. Shamanistic ceremonies were enhancing and strengthening the awareness of such social unities. These early collective rites, especially those that include music and dance, had a powerful effect on early humans, creating intense feelings of respect, love and loyalty, and thus forming a basis for the Confucian social order based upon kinship relations, and the Confucian ethics, rooted in interpersonal humanness. Li’s theory of the shamanist origins of Confucian relationalism will be critically illuminated through the lens of current historical and anthropological scholarship on shamanist rituality and their function within the corresponding cultural orders.

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The objective of this work is to identify the rituals related for the protection of domestic animals raised on the Mayan “solares” of Yaxcaba and Yaxunah, Yucatan, Mexico. On the “solar” are especially raised domestic animals (chickens, turkeys and pigs), which are an important element for peasant families, because they are part of economy, their daily food, in the festivities, ceremonies and rituals to give continuity to family and communal life. Our results show that the Catholic families of Yaxcaba an Yaxunah continue to perform ceremonies such as k’eex loj, the loj, the jets’ lu’um and primicia de saka’ (sacred corn drink), the purpose of these ceremonies is to ask permission and to thank the “owners” of nature for the use that is made of the resources, which favors a relationship of balance with them, in this way the “Owners” will take care of entire “solar” and the inhabitants of this space, the family members and the animals raised are safeguarded from the “malos vientos” or k’as k’aas íik’, causing disease and calamities. This study highlights the vision of the world that persists in the peninsular Mayan communities, biocultural knowledge and practices are preserved that show the ways of relating to nature. The knowledge about the rituals of the owners of the site and a ritual specialist, called a spiritualist, is analyzed. [ABSTRACT FROM AUTHOR]

The search for an answer to the contemporary civilizational crisis, makes it necessary to examine recent proposals originated in Native American ideas about Good Living and forms of social responsibility based on an adequate relationship between human societies and nature. This document describes part of the traditional practices of the Mexican indigenous Totonac group in the municipality of Huehuetla, Puebla. Their holistic scientific approach to food production is highlighted, together with established complementarity relations between families and reciprocity towards spiritual entities. These are seen as crucial in maintaining harmony between a productive habitat and communal existence. Participant observation, systematical interviews and surveys were employed as the main methods which allowed the recognition of the sociocultural symbolisms with which the people of Huehuetla interpret their known world. Thus, Tapaxuwan Latamat (Life in Happiness), -the central notion of the Totonac life-, is described and is shown to be buttressed by the experience of coexisting, working, and celebrating the rituality inherent in Nature. This allows them to remain aware of the existence of a living and sacred territory, where even agricultural and livestock practices are exercised as relationships of coexistence and respect of humans with the entities that inhabit and care for the environment and safeguard their sustenance.

Copyright of Croatian Journal of Ethnology & Folklore Research / Narodna Umjetnost is the property of Institute of Ethnology & Folklore Research 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.)

The Bakalas were a youth culture that showed up in some Spanish cities, Madrid among them. After disappearing, this culture has been recreated by neobakalas. This article, based on ethnography and in-depth interviews, explores how neobakalas from Madrid have transformed the bakala culture into a music scene that ritualizes some of the features of the bakalas, especially its songs, giving birth to a music genre. Furthermore, the case of bakalas and neobakalas will allow us to question the way Bennet (2012, 2013) has approached music scenes formed by adults. This work therefore interrogates the applicability of the concepts of ageing cultures (Bennet y Hodkinson 2012; Bennet, 2013) and cultural memory for the neobakala scene. The case of neobakalas will also allow us to problematize how St John (1999, 2011, 2014) analyses the ritual practices of the music scenes related to electronic music. [ABSTRACT FROM AUTHOR]

Ritualistic behaviours and rituality appear as an essential component of social life and a distinguishing quality of human behaviour. It is known that, from the end of the 19th century, the concepts of ritual and rituality are at the core of the studies carried on in different fields like sociology, cultural anthropology, ethnology, theology and psycho-sociology. Within this context, sometimes their relation to the sacred is emphasised (Durkheim), at times they are defined as symbolic acts (Mauss), at some other they are put forward as institutional action (Bourdieu), and from time to time classified as rites of passage (Van Gennep). In all these contexts, it is observed that these ritual behaviours are evolved and renewed in parallel with the historical and social changes. The ritual behaviours that disappeared in the course of this change can even be mentioned. However, in each case, they continue to be an undeniable quality of human behaviour. Accordingly, interpreting and explaining human behaviours in the process of their change and disappearance becomes inevitable. Understanding this process makes it essential to comprehend and to correctly correlate some of the terms. It is within this framework that, Ritual and Rituality, the book by the French sociologist Jean-Yves Dartiguenave, who works on "contemporary rituality," takes on a very important task. In this work, from a phenomenological perspective and mostly with semantic representations, Dartiguenave attempts at placing the processes of rituality on a theoretical basis through concepts, and with an anthropologic attitude rather than a sociological one, takes care in positioning the epistemological basis of rituality on Gagnepain's theory of mediation. The researcher who works on the relation between the concepts such as ritual, rituality, ritualistic and some other terms relevant to them (rationality, otherness, culturalization), takes the semantic change, divergence of rituality as a process. According to Dartiguenave, what is naturally ritualized is the process of culturalization. He does not put forward culturalization as a process to change the values and patterns of behaviour in society, but as a process of a person's giving meaning to a natural data. Therefore, culturalization enables diversity, to make sense of social relations, a new possibility of process of reconciliation. While comprehending rituality in its inherent logic, the researcher leaving aside a structural-functional point of view and the so far accepted definitions of ritual and rituality, puts the relation between nature and culture to the centre. In this study, the process that is seen as reinterpretation and appropriation by Jean-Yves Dartiguenave and the process of culturalization of the natural, and the changes, divergences, alterations of the concept/concepts related to it, along their reasons will be discussed, ritual's movement away from being a social form when it loses its main function in establishing bond with the other, and therefore, its meaning, Ritual's separation from its known context under new conditions, but that weakening of belief and deterioration of symbolic meaning are not enough in its total disappearance, and that the rituals are problematized, will also be underlined, with emphasis on the fact that the conceptual operation of rituality is not far from a process of intertextuality and interdiscursivity. [ABSTRACT FROM AUTHOR]

This article presents some of the ritualistic organizational expressions of the Itonama community in the Bolivian Amazon, where the dances and the spirituality manifested in them, stand as part of a collective ethic of care. In them the female body takes center stage and makes use of these aesthetic expressions, in order to reinvent itself in a multitemporal logic and challenge the colonial-modern, patriarchal, capitalist system. Rituality in its diversity of forms, emerges as a political place of decision and incidence, which favors the reinvention of feminine subjectivities crossed by multiple intersectionalities. [ABSTRACT FROM AUTHOR]

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As in most of Mexico’s contemporary indigenous communities, in Ocotepec, Morelos the funerary culture preserves two primordial postulates of the Mesoamerican religious imaginary: the body-soul duality and the life-death duality. According to the first postulate, the soul of the individual survives the death of the body and, symbolically, remains in the family home for nine days before embarking on a supernatural journey to its rightful place in the afterlife. The funeral honors involve two burial rituals: the first is for the body. Nine days later, it is needed to symbolically place the soul in the body sepulcher post mortem. From then on, the ritual imaginary conceives that the soul undertakes a supernatural journey, through hostile territory, where it faces various obstacles and the threat of ferocious animals. However, the soul has the funeral offerings that the living have deposited, in the coffin of the body post mortem: provisions of food, water, and clothing, among other items necessary to overcome the obstacles of the supernatural world. The postulate of the life-death duality states that both are complementary and mutually feed each other. Every time, living beings feed on the death of other beings. Conversely, death feeds on life. While the living contribute to the supernatural existence of the deceased through constant food offerings; the deceased possess the capacity to contribute to the fertility of the agricultural cycles that are translated into abundant harvests. From their supernatural condition they collaborate in the sustenance of the community. Therefore, through its oral tradition and funerary ritual, the community of Ocotepec celebrates the Mesoamerican worldview that stages the relationship of interdependence and feedback between life and death, body and soul, the material and supernatural world.

The Covid-19 pandemic has had effects in almost all countries and contexts around the world; indigenous peoples have not been the exception. The case of the Rarámuri population in Chihuahua provides a series of aspects that allow an anthropological analysis to understand how the current health emergency is experienced and faced in this community, including both the actions carried out by the state government, alongside the economic and employment issues, as well as the gender violence that has increased due to the resulting confinement, and the rituality put into practice to prevent infections. It is precisely this last axis to which the article is dedicated, the objective of which is to understand why the members of the Rarámuri community, residing in settlements congregated in the city of Chihuahua, have resorted to their tradition and rituality, and more specifically to the yúmari rite, to avoid being infected with coronavirus. [ABSTRACT FROM AUTHOR]

Through ethnographic findings, we report the effects of the raw opium market crash among indigenous and peasant populations from La Montaña, Guerrero. We suggest that the economic, ritual and cultural life of the communities dedicated to the production of illicit crops is closely associated with the international drug market dynamics. In this sense, the opium gum depreciation has serious consequences for the social reproduction of indigenous populations involved in poppy cultivation. [ABSTRACT FROM AUTHOR]

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This paper aims to introduce the sociological processes and mechanisms defining the social imaginary of sports hero, who is a sportsperson acquiring a special status by virtues of his/her extraordinary and exemplary skills, achievements and biography. The sports hero inspires long-term identification and he is symbol of a community, of its values, ideas and collective meanings, while his body incorporates socially appreciated and celebrated qualities. In the dramaturgical and ritual dimension of sport, an athlete can become a collective symbol, and, over time, an hero with mythical features. However, it is only through media narratives that a sportsperson can be heroic and mythical. Thus, the social imaginary in the narrative construction of the sports hero as a central role. The stories revitalise myths, archetypes and beliefs displaying human passions, ambitions, contradictions, conflicts and so on.

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The search for an answer to the contemporary civilizational crisis, makes it necessary to examine recent proposals originated in Native American ideas about Good Living and forms of social responsibility based on an adequate relationship between human societies and nature. This document describes part of the traditional practices of the Mexican indigenous Totonac group in the municipality of Huehuetla, Puebla. Their holistic scientific approach to food production is highlighted, together with established complementarity relations between families and reciprocity towards spiritual entities. These are seen as crucial in maintaining harmony between a productive habitat and communal existence. Participant observation, systematical interviews and surveys were employed as the main methods which allowed the recognition of the sociocultural symbolisms with which the people of Huehuetla interpret their known world. Thus, Tapaxuwan Latamat (Life in Happiness), -the central notion of the Totonac life-, is described and is shown to be buttressed by the experience of coexisting, working, and celebrating the rituality inherent in Nature. This allows them to remain aware of the existence of a living and sacred territory, where even agricultural and livestock practices are exercised as relationships of coexistence and respect of humans with the entities that inhabit and care for the environment and safeguard their sustenance. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Atacameños is the property of Estudios Atacamenos 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.)

Li Zehou belongs to the most important contemporary Chinese philosophers. This paper presents a critical introduction of his theory regarding the consolidation of the specific Confucian system of kinship relations, which for him forms a crucial foundation of traditional Chinese social order. In Confucianism, the inter-familial relations form a basis of the social system, in which interpersonal relations are of utmost importance and which Li therefore denotes as 'relationalism'. Shamanistic ceremonies were enhancing and strengthening the awareness of such social unities. These early collective rites, especially those that include music and dance, had a powerful effect on early humans, creating intense feelings of respect, love and loyalty, and thus forming a basis for the Confucian social order. Li's theory of the shamanist origins of Confucian relationalism will be illuminated through the lens of current historical and anthropological scholarship on shamanist rituality and their function within the corresponding cultural orders. [ABSTRACT FROM AUTHOR]

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In the current article the analysis of the main social-political factors, which had influence on the breakthrough of the religious consciousness of the Ukrainian nation in the period of revolution events in the years of 1917-1920 has been made. The breakthrough of the religious consciousness of the nation, which took place as the result of the World War I and the social outcomes of the phenomenon, which gained the name «the consumer military communism» has been studied.

The relevance of the current issue consists in the necessity and the possibility to develop the scientific potential of the existing researches in the field of interdisciplinary study of discourse in general. Thus, the modeling of a ritual discourse in an argumentative aspect is undertaken. Such approach provides the best justification of the statement of the problem studying the nature of ritual discourse, like any other kind of discourse.

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