Rituals of the Past explores the various approaches archaeologists use to identify ritual in the material record and discusses the influence ritual had on the formation, reproduction, and transformation of community life in past Andean societies. A diverse group of established and rising scholars from across the globe investigates how ritual influenced, permeated, and altered political authority, economic production, shamanic practice, landscape cognition, and religion in the Andes over a period of three thousand years. Contributors deal with theoretical and methodological concerns including non-human and human agency; the development and maintenance of political and religious authority, ideology, cosmologies, and social memory; and relationships with ritual action. The authors use a diverse array of archaeological, ethnographic, and linguistic data and historical documents to demonstrate the role ritual played in prehispanic, colonial, and post-colonial Andean societies throughout the regions of Peru, Chile, Bolivia, and Argentina. By providing a diachronic and widely regional perspective, Rituals of the Past shows how ritual is vital to understanding many aspects of the formation, reproduction, and change of past lifeways in Andean societies. Contributors: Sarah Abraham, Carlos Angiorama, Florencia Avila, Camila Capriata Estrada, David Chicoine, Daniel Contreras, Matthew Edwards, Francesca Fernandini, Matthew Helmer, Hugo Ikehara, Enrique Lopez-Hurtado, Jerry Moore, Axel Nielsen, Yoshio Onuki, John Rick, Mario Ruales, Koichiro Shibata, Hendrik Van Gijseghem, Rafael Vega-Centeno, Verity Whalen

A fresh account of early American religious history that argues for a new understanding of ritual. In the years between the American Revolution and the Civil War, there was an awkward persistence of sovereign rituals, vestiges of a monarchical past that were not easy to shed. In Awkward Rituals, Dana Logan focuses our attention on these performances, revealing the ways in which governance in the early republic was characterized by white Protestants reenacting the hierarchical authority of a seemingly rejected king. With her unique focus on embodied action, rather than the more common focus on discourse or law, Logan makes an original contribution to debates about the relative completeness of America’s Revolution. Awkward Rituals theorizes an under-examined form of action: rituals that do not feel natural even if they sometimes feel good. This account challenges common notions of ritual as a force that binds society and synthesizes the self. Ranging from Freemason initiations to evangelical societies to missionaries posing as sailors, Logan shows how white Protestants promoted a class-based society while simultaneously trumpeting egalitarianism. She thus redescribes ritual as a box to check, a chore to complete, an embarrassing display of theatrical verve. In Awkward Rituals, Logan emphasizes how ritual distinctively captures what does not change through revolution.

‘Ritual Failure’ is a new concept in archaeology adopted from the discipline of anthropology. Resilient religious systems disappearing, strict believers and faithful practitioners not performing their rites, entire societies changing their customs: how does a religious ritual system transform, change or disappear, leaving only traces of its past glory? Do societies change and then their ritual? Or do customs change first, in turn provoking wider cultural shifts in society? Archaeology possesses the tools and methodologies to explore these questions over the long term; from the emergence of a system, to its peak, and then its decay and disappearance, and in relation to wider social and chronological developments. The collected papers in this book introduce the concept of ‘ritual failure’ to archaeology. The analysis explores ways in which ritual may have been instrumental in sustaining cultural continuity during demanding social conditions, or how its functionality might have failed – resulting in discontinuity, change or collapse. The collected papers draw attention to those turbulent social times of change for which ritual practices are a sensitive indicator within the archaeological record. The book reviews archaeological evidence and theoretical approaches, and suggests models which could explain socio-cultural change through ritual failure. The concept of ‘ritual failure’ is also often used to better understand other themes, such as identity and wider social, economic and political transformations, shedding light on the social conditions that forced or introduced change. This book will engage those interested in ritual theory and practices, but will also appeal to those interested in exploring new avenues to understanding cultural change. From transformations in the use of ritual objects to the risks inherent in practicing ritual, from ritual continuity in customs to sudden and profound change, from the Neolithic Near East to Roman Europe and Iron Age Africa, this book explores what happens when ritual fails.

Secret societies in tribal societies turn out to be key to understanding the origins of social inequalities and state religions.

Kniha s názvem Contemporary Funeral Rituals of Sa'dan Toraja; From Aluk Todolo to "New" Religions pojednává o etniku Toradžů, jež obývá provincie Tana Toraja a Toraja Utara v jižní části indonéského ostrova Sulawesi. Práce se zabývá jejich kulturou a soustředí se na nejvýznamnější soudobý toradžský rituál – pohřeb. Její jádro je rozděleno do dvou kapitol – první z nich představuje etnikum Toradžů a důležité aspekty jejich kultury, druhá kapitola je založena především na výsledcích terénního výzkumu autorky. Zabývá se tím, co se stane s duší zesnulého člověka podle náboženství Aluk Todolo, jak musí pozůstalí naložit s jeho tělem a do jaké míry společenský původ ovlivňuje ještě i v současnosti typ a délku funerálního rituálu Cílem této knihy je nastínit podobu funerálního rituálu v jeho původní formě a zachytit zásadní sociální a náboženské změny, ke kterým dochází v toradžské společnosti od počátku 20. století, kdy na jejich území vstoupili první nizozemští misionáři. Autorka knihy se snažila zjistit, do jaké míry jsou soudobé toradžské rituály synkretickým útvarem – snoubí se v nich totiž autochtonní víra Aluk Todolo a zvykové právo adat s nově přijatými náboženstvími. Práce tedy poukazuje na to, jak nově přijatá náboženství ovlivnila podobu rituálů, soustředí se zejména na jejich formální a principiální významové posuny

Heads of state today mark their rites of passage with splendid ceremonial, from Reagan's inaugural to Andropov's funeral. Such spectacles continue to be a prominent part of modern political systems, of varied ideological hue, but their precise meaning and importance often remain unclear. The essays in this book - all specially written for it - address the central problem in the understanding of royal rituals, namely the relation between power and anthropologists, and the traditional societies examined range from ancient Babylon to nineteenth-century Madagascar, from medieval Europe to contemporary Ghana.

A New York Times Notable Book: A renowned scholar explores the way we eat across cultures and throughout history. From the wild parties of ancient Greece to the strictures of an Upper East Side meal to the ritualistic feasts of cannibals, Margaret Visser takes us on a fascinating journey through the diverse practices, customs, and taboos that define how and why we prepare and consume food the way we do. With keen insights into small details we take for granted, such as the origins of forks and chopsticks or why tablecloths exist, and examinations of broader issues like the economic implications of dining etiquette, Visser scrutinizes table manners across eras and oceans, offering an intimate new understanding of eating both as a biological necessity and a cultural phenomenon. Witty and impeccably researched, The Rituals of Dinner is a captivating blend of folklore, sociology, history, and humor. In the words of the New York Times Book Review, “Read it, because you’ll never look at a table knife the same way again.”

More than 150 inspired—and inspiring—novelists, poets, playwrights, painters, philosophers, scientists, and mathematicians on how they subtly maneuver the many (self-inflicted) obstacles and (self-imposed) daily rituals to get done the work they love to do. Franz Kafka, frustrated with his living quarters and day job, wrote in a letter to Felice Bauer in 1912, “time is short, my strength is limited, the office is a horror, the apartment is noisy, and if a pleasant, straightforward life is not possible then one must try to wriggle through by subtle maneuvers.” Kafka is one of 161 minds who describe their daily rituals to get their work done, whether by waking early or staying up late; whether by self-medicating with doughnuts or bathing, drinking vast quantities of coffee, or taking long daily walks. Thomas Wolfe wrote standing up in the kitchen, the top of the refrigerator as his desk, dreamily fondling his “male configurations”.... Jean-Paul Sartre chewed on Corydrane tablets (a mix of amphetamine and aspirin), ingesting ten times the recommended dose each day ... Descartes liked to linger in bed, his mind wandering in sleep through woods, gardens, and enchanted palaces where he experienced “every pleasure imaginable.” Here are: Anthony Trollope, who demanded of himself that each morning he write three thousand words (250 words every fifteen minutes for three hours) before going off to his job at the postal service, which he kept for thirty-three years during the writing of more than two dozen books ... Karl Marx ... Woody Allen ... Agatha Christie ... George Balanchine, who did most of his work while ironing ... Leo Tolstoy ... Charles Dickens ... Pablo Picasso ... George Gershwin, who, said his brother Ira, worked for twelve hours a day from late morning to midnight, composing at the piano in pajamas, bathrobe, and slippers.... Here also are the daily rituals of Charles Darwin, Andy Warhol, John Updike, Twyla Tharp, Benjamin Franklin, William Faulkner, Jane Austen, Anne Rice, and Igor Stravinsky (he was never able to compose unless he was sure no one could hear him and, when blocked, stood on his head to “clear the brain”).

Connecting to Our Ancestral Past is a pragmatic, spiritual journey that introduces a variety of specific rituals and conversations in connection with Constellations work, an experiential process that explores one's history and powerful events of the past in order to understand and resolve problems of the present. Constellations facilitator and author Francesca Mason Boring presents this therapeutic method in the context of cultures like the Shoshone, of which she is a member, that have seen the world through a prism of interrelationships for millennia. In Constellations work there is an organic quality that requires a discipline of non-judgment, one that is embraced in traditional native circles, where the whole truth of a person's life, roots, and trans-generational trauma or challenge is understood and included. Mason Boring provides a transformational walk through the universal indigenous field— that place of healing and knowledge used by Native healers and teachers for centuries—by describing stories and rituals designed to help people with their particular struggles. These rituals, such as "Facing the Good Men"—designed to help women who have suffered abuse in relationships with men—reject Western notions of over-the-counter medication. Instead, they stress a comfortable environment whereby the "client," with the help of a facilitator, interacts with people chosen to represent concepts, things, and other people. In Western culture the word "medicine" is thought of as a concrete object, but Mason Boring explains that indigenous cultures favor a process of healing as opposed to an itemized substance. She re-opens doors that have been closed due to the exclusion of indigenous technology in the development of many Western healing traditions and introduces new concepts to the lexicon of Western psychology. A range of voices from around the world—leaders in the fields of systems constellations, theoretical physics, and tribal traditions—contribute to this exploration of aboriginal perspectives that will benefit facilitators of Constellations work, therapists, and human beings who are trying to walk with open eyes and hearts.

Do you know what a Brideóg is? What could you cure if you licked a lizard nine times? Why is Whit Sunday the unluckiest day of the year? From the author of The Irish Cottage comes a new book, exploring old Irish customs and beliefs. Chapters focus on the quarter-day festivities that marked the commencement of each season: ‘Spring: Imbolc’; ‘Summer: Bealtaine’; ‘Autumn: Lughnasa’ and ‘Winter: Samhain’, and also major life events – ‘Births, Marriages and Death Customs’ – and general beliefs in ‘Spirituality and Well-Being’ and ‘The Supernatural’. Focusing on the period from the mid-nineteenth to the mid-twentieth centuries, Irish Customs and Rituals discusses a time during which many of the practices and beliefs in question went into decline. Many of these customs were rooted in residual pre-Christian beliefs that ran parallel to, and in spite of, conventional religion practised in the country. Some customs were so deep-rooted that despite continued disapproval from the Roman Catholic Church they remain with us today. It is wonderful to see so many traditions still with us, as many are worthwhile remembering, commemorating, or even reviving today. Irish Customs and Rituals will appeal to all those with an interest in Irish history, folklore, culture and social history. Marion McGarry is the author of The Irish Cottage: History, Culture and Design (2017). She has a PhD in Architectural History and an MA in History of Art and Design and is currently a lecturer at Galway–Mayo Institute of Technology. She frequently writes articles about Irish social history and customs.