Rite

The Hispano-Mozarabic Rite is a helpful case study for liturgists interested in the construction of community identity across time and in light of various types of crises. From the 6th century to today, a number of internal and external crises—political and ecclesial—have shaped the Rite and have threatened its continued existence. From the Arab invasions in 711 CE, the Rite has been key to the preservation of the Mozarab community, the group of Christians who remained in Muslim-ruled Spain and continued to celebrate the Rite. The Rite is key to their self-understanding and preservation. At the same time, the Rite has been coopted throughout its history for burgeoning Spanish nationalist visions. It has also challenged the centralized ecclesiology of the Roman Catholic Church. In order to shed light on the relationship between crisis and communal identity in this tradition, this article will begin with a historical study of the Rite. The second half of this article will look at the ...

This academic work aims at analyzing a three-stage hero's journey – departure, initiation, return – by the example of Virginia Woolf's novel's protagonist "Orlando". Methodology, which I use here is Joseph Campbell's theory of monomyth, which describes above-mentioned stages and their impact on the development of hero's psyche. While analyzing I will be using tools created by Carl Gustav Jung's analytical psychology. Reaching, discovering and maintaining self-respect by getting lost and finding oneself – this is, in my view, the main subject of "Orlando" and the main subject of Campbell's monomyth theory. Mythological storytelling is one of the methods of psyche's integration. It allows for a more complete and more multidimensional connection with reality. I will take a closer look at this method in the introduction and the first chapter. The second chapter is dedicated to the portrayal of Joseph Campbell's theory by bringing closer the three-stages of hero's journey. In the last chapter, I will read the Orlando's – poet and writer – journey through the lenses of the monomyth theory.

This  article  intends  to  make  a  small  contribution  to  the  study  of  ritual  healing  in Ancient Greece, specifically in cult of the god Asclepius in the final of the Classic Period. The study relies on primary sources and contemporary texts that attempt to explain possible meanings in ritual practices of ancient peoples. The paper proposes some interpretations of  the  meaning  of  some  symbols  associated  with  the  god  and some  ritual  practices  that likely  had  a  strong  psychological  impact  on  people  who believed  in  them  and  certainly should help the healing process.

In Si Diable veut, Dib moves away from the precepts of realism to register his story in a more esoteric universe of myths and rites. By mobilizing a poetic language dominated by metaphor and allegory, Dib manages to say implicitly the inexpressible and to reveal the hidden side of beings and things. Transformed myths, diverted rites and enigmatic characters require a symbolic reading of Dib’s work which is the object of this article. Besides the reflection on the return to the country—easily elucidated from this novel—another interpretation is possible by deciphering the signs and studying the deep meaning of the text: that of the Algerian tragedy.

The practice of child burials underneath house floors in the Late Prehistory has been considered a characteristic trait of the Iberian religion. However, this custom has also been documented in different archaeological sites both in the Mediterranean and Central Europe as well as Celtic areas of the Iberian Peninsula, so we can explain this funerary practice by an Indo-European origin. We report the archeotanatological and osteoarcheological study of 10 subadults found in the Iron Age site of Monte Bernorio oppidum, the first archeological site in the western and central Cantabrian region with this funerary rite documented. It is the confirmation of both, the survival of an ancient funerary ritual, widely extended in all Europe, and its presence in the north of the Iberian Peninsula. We also review all the archeological sites in the Iberian Peninsula with similar archeological contexts and analyse the rite from the bioarcheology of the care.

В цій статті автор розглядає суть помісної Церкви і влади Патріярха з різних сторін. Зокрема питання обряду, території, розподілу території, назви Церкви. Також описує значення Патріярхії, Синоду Єпископів, Патріяршої Курії, Патріяршого Собору, Епархії і звертає увагу на відносини Синоду Єпископів Української Греко-католицької Церкви з Римською Курією.

In this article, the author examines the essence of the local Church and the power of the Patriarch from different sites. In particular, the issue of the rite, territory, division of territory, names of the Church. He also describes the significance of the Patriarchate, the Synod of Bishops, the Patriarchal Curia, the Patriarchal Council, the Eparchy, and draws attention to the relationship of the Synod of Bishops of the Ukrainian Greek Catholic Church with the Roman Curia.

I shall investigate a quasi-historical event in the biographies of the second ‘Dharma King’ of the Tibetan Empire, Khri-srong Lde-btsan (Trisong Detsen). As the newborn heir to the throne, he was stolen from his mother by a rival queen; however, at a ceremonial event the still infant prince indicated his true descent by sitting on the lap of his maternal uncle. As Ruzsa (2016) noticed, the complex motif of the new ruler choosing his family by sitting on the lap of a male representative can be found in the Indian legend of Śunaḥśepa, embedded in a much richer structure. Following his reconstruction, by analysing further parallelisms in a wider corpus, it appears that the seemingly innocent story of a baby prince is, in fact, a remnant of an archaic rite. I suppose that originally this was a rite of passage, a special variant of puberty initiation: the consecration of the heir apparent. Furthermore, its relationship to the Indian legend of Śunaḥśepa connects it indirectly with the sto...

The article features an analysis of the spiritual culture of the Ananyino population on the basis of materials deposited in the archaeology and ethnography laboratory of the Yelabuga Institute of Kazan Federal University. The author provides a comprehensive analysis of the findings obtained at Lugovskoy burial ground on the basis of the classification by V. A. Shatalov, mythology and epic literature of the Komi-Zyrians, Komi-Permians and Udmurts. The art of Ananyino population reflected in the further worldview of the peoples of the Volga-Kama and northeast Europe, having formed the Ananyino Cultural and Historical Community. The cultural system of the Ananyino population constitutes a complex system of view and values, which distinguishes it from the other archaeological cultures of the Volga and Kama regions, and Northern Europe.

For centuries, ritual spaces have played an important role in shaping the cities landscapes and cultural foundations of human societies. Some historians believe that one of the main causes of the city’s formation is due to its ritual and spiritual performance. Thanks to the experience of spatial co-participation, ritual spaces are considered as the strongest collective space experiences in Iranian culture which have created positive environmental qualities for interactions and social relationships by having a close relationship with the natural factors such as the water and tree, and enjoying a collective and ritual nature; consequently, they have created the possibility of the formation of a single mindset in the inhabitants of different cities. Since the beginning of the Islamic era, ritual landscapes have continued in a particular way in the landscape and identity of Iranian cities.
The present study aimed to investigate the effects of ritual landscapes on the identity of Iranian cities through integrating their common form (natural) and subjective (social) content.
at first, the common pattern of their naturalistic and social meanings was investigated and then their impact on the identity of cities was studied as the social and semantic milestones. After that, considering the concept of the spatial organization of cities, the scope of the influence of these landscapes on the identity of cities was investigated at the three levels of the centrality of city in the ritual cities (macro), a network of ritual neighborhoods in the city center (middle), and the independent religious neighborhoods (micro).
similar pattern of ritual landscapes has caused the development of cities and their neighborhoods, and these common characteristics and effects due to their ritual, social, and semantic nature play a prominent role in the field of perception of the cities’ mental and conceptual aspect.

Rituals performed during a Roman funeral were much discussed among the scholars. The grave type discussed here is mostly referred to as the Mala Kopašnica – Sase I-III type of cremations, widely spread in the 2nd and 3rd century AD at the territory of Moesia Superior. The question arose whether cremations were performed at a common stake somewhere at cemeteries or above the grave-pits, thus forming the so-called busta. Many of the scholars inclined to accept the first opinion, i.e. believe that cremations were performed on the ustrinae and that cremated remains were afterwards brought to the graves are buried along with grave-goods. The staring point for this study are the Viminacium graves, discovered over the past thirty years in large quantities (over 13.000). By studying field documentation, one was able to get acquainted to the appearance, shape and content of cremated graves. It seemed that the above-mentioned opinion was justified and that most of the cremations were performed on an ustrina. Still, in early 2013, an experiment was conducted, during which a pig was cremated above a grave-pit resembling the Roman one of the Mala Kopašnica – Sase type. Unexpected results were gained, answering some of the previously posted questions, but also opening lots of new ones, yet to be answered.

Dans cet article, j’essaye de réfléchir sur l’efficacité des rites de guérison. Puisqu’il arrive que les rites de guérison remplissent leur fonction et qu’ils apportent une guérison, je me demande s’ils doivent leur succès aux dieux ou aux hommes. Pareillement, puisqu’ils arrivent que les rites de guérison échouent à guérir, je cherche à savoir qui est responsable de cet échec. J’examine plusieurs pistes qui pourraient expliquer l’efficacité des rites de guérison : la performativité ou le langage de changement d’un côté, la possibilité d’influencer les dieux de l’autre. J’essaye enfin de préciser la position protestante devant la maladie

Based on the written historical, folklore sources and field data, it was attempted to produce a culturological reconstruction explaining the origin of cultural practices and foundations related to the process of metalworking practiced by the Kazakhs. The field data testify of the fact that in the recent past, opening of a new smith, beginning of the operation of a Kazakh smith, and the actual smith reflected magical manipulations and archaic beliefs in industrial rites. The semantic circle of Turkic words defining the notion of a “smith” indicates numerous of cultural layers and changes in the history of metalworking of steppe Eurasia, their desacralization. In the contemporary world, the patron favoring the smiths and jewelers of the Kazakhs, as well as for other Islam peoples of the Central Asia, is Prophet Dā'ūd (Dāwūd) (equivalent in English: David). Fairytale prose, mythology and ritual practices of the Kazakhs feature earlier characters, including forgotten female characters related to the notation of the word “copper” (mys, zhez), master of the underworld Bopy khan, who, perhaps, has even more ancient roots originating from the cult of the Earth Mother. The Turkic ethnogony demonstrates that the ancient Turks originated from the steel workers and horse-breeders. An eloquent testimony of the paleometal era in the traditional worldview of the Kazakhs remains the tales, myths, lexical facts and sacral and ritual practices which have survived until today.

The article traces the origins of the Byzantine dikerion and trikerion - the hierarchical blessing-candles - to Byzantine imperial ceremony. The relation between various candles/ candelabra of Byzantine emperors and those of Byzantine hierarchs is confirmed by 10th-15th c. witnesses to their common liturgical functions.

Le primat de l'imaginaire sur le symbolique. dans l'anthropologie de Maurice Godelier *. Anne Mélice. Depuis quelques années, le concept d'imaginaire a pris une place accrue dans les travaux des anthropologues. Classiquement ...