This article analyzes a phenomenon found in rural communities in Subang district: the tradition of Gintingan. The Gintingan is a tradition of donating from one family to a family that will or is ...holding a celebration. Despite modern times, the tradition lives on due to the ownership of society's social capital. By employing a qualitative strategy coupled with a phenomenological technique, this study examines the effects of putting a traditional practice into action. Mutual trust between individuals is crucial in this case, as they exchange goods with each other repeatedly and contribute to helping Sohibul Hajat. Village communities boast a robust social network that serves various common and personal goals. Despite the tradition remaining constant, everything surrounding it transformed, such as invites, track records of attendees, and the design of dinnerware and barbecues, acquiring contemporary sensibilities. Evidently, society adapts to modernity while holding onto tradition.
In this contribution, I provide an ethnography of the Maya New Year's pilgrimage and sacrifice ritual, in which a delicate relatedness between people and animate mountains is established, enacted, ...and expressed. Far from the body-spirit, object-subject, and nature-culture dualities, these mountains appear to be bodily-souled and immanent-transcendent beings that participate, together with people, in the ongoing process of shaping a single shared world. The pilgrimage, therefore, is a route along which a larger than human community is being formed and along which the world - in all its contingency, fragility, and precariousness - is continuously brought into existence. This existentially animist cosmology situates humans and nonhumans within the-world-in-formation, rather than the-world-in-representation of some pre-existent cultural and political contents. Finally, I discuss some of the recent attempts to challenge representationalist approaches in Maya studies, arguing that they have escaped the tenets of representationalism just to fall into the trap of western alternative spirituality.
Full text
Available for:
BFBNIB, NUK, PILJ, SAZU, UL, UM, UPUK
Background:
Naturalistic and placebo-controlled studies have suggested that ayahuasca, a traditional Amazonian beverage, could be helpful in the treatment of psychopathologies like depression and ...anxiety disorders by changing otherwise disturbed cognitive and emotional processes. To better understand its full therapeutic potential, one way is to study the effects on processes like flexible thinking, empathy, and well-being, which are normally compromised in stress-related psychopathologies.
Materials and Methods:
Volunteers attending ayahuasca ceremonies were asked to complete a test battery at three separate occasions: baseline, the morning after, and 1 week after the ceremony. We included the constructs of creative thinking (measured by Picture Concept Test), empathy (Multifaceted Empathy Test), satisfaction with life (Satisfaction with Life Scale), decentering (Experiences Questionnaire), and personality (Big Five Inventory) into the test battery. Additionally, the psychedelic experience was quantified with the Persisting Effects Questionnaire, the Ego Dissolution Scale, and Visual Analogue Scales.
Results:
In total, 43 attendees (males = 22; females = 21) completed parts of the baseline assessment, 20 (males = 12; females = 8) completed assessments in the morning after the ceremony, and 19 (males = 14; females = 5) completed assessments at the 1-week follow-up. At one and 7 days post-ceremony, cognitive empathy, satisfaction with life, and decentering increased, while divergent thinking (
Fluency
corrected for
Originality
) decreased, when compared to baseline. Implicit emotional empathy increased at 1-week follow-up, whereas ratings of the trait
neuroticism
decreased.
Conclusion:
The study suggests that a single ingestion of ayahuasca in a social setting is associated with enhancement of subjective well-being, an enhanced ability to take an objective and non-judging stance towards the self (decentering), and the ability to correctly recognize emotions in others, compared to baseline, lasting up to 1 week post-ceremony. To understand the therapeutic potential related to these effects, further research with clinical populations is needed in which these effects can be assessed, including its link with therapeutic outcomes. Together, this will increase our understanding of the effectiveness and breadth of future therapeutic options.
Language, history, geography, belief, and culture have an important role in the societies to have a common identity and to maintain their existence by embracing this identity. Identity generally ...refers to a person or group’s defini tion of itself and its positioning among other people or groups. One of the basic processes of the formation of identities at the group level is collective memory. A common emphasis plays an important role in the formation of group identi ty. Rituals and ceremonies are very functional in highlighting a common past and keeping the collective memory alive. Ritual, which means the repetition of certain values related to individuals or groups with symbolic and invariable sequential behaviour patterns, is an emotional channel that feeds group con sciousness and unity. It guides new knowledge and experience. Rituals that connect the past to the present and the present to the future can be either reli gious or secular. Rituals contribute to the raising of group consciousness in the participants; they determine social status and roles; they offer ready patterns of behaviour by showing how the individual will behave in society; they connect individuals to the past with an emotional bond.
Lithuanian Tatars, who had important rights and privileges recognized by the Grand Duchy of Lithuania as the equivalent of their important services, have preserved their identity thanks to the rights and privileges granted to them, Islamic beliefs, rituals and ceremonies. Religious rituals, commemoration and celebration ceremonies supported the efforts of Lithuanian Tatars to keep their traditions alive; contributed to efforts to maintain ties between them; it kept their commitment to the roots or the common past alive. Celebrations and ceremonies related to religious festivals and transition periods perform im portant duties in the transfer of culture to children and young people. The celebration and commemoration programs organized for the 620th anniver sary of the arrival of the Tatars in the Grand Duchy of Lithuania, on the one hand, expressed loyalty to the Lithuanian State and the Lithuanian people, on the other hand, contributed to remembering the roots. In particular, Sabantuy, held in Lithuania in 2017, contributed to the development of the relations of Lithuanian Tatars with other Tatar groups living in the Russian Federation and Anatolian Turks.
In this study, rituals and ceremonies will be discussed and interpreted through various rituals (religious festivals, rites of passage, Sabantuy, etc.) and ceremonies that contribute to the efforts of the Lithuanian Tatars to protect their identity and culture.
Kalba, istorija, geografija, tikėjimas ir kultūra užima svarbią vietą visuomenėse, turinčiose bendrą tapatybę ir siekiančiose išgyventi, išsaugant identitetą. Tapatybė paprastai reiškia asmens ar grupės savęs apibrėžimą ir jos užimamą padėtį tarp kitų žmonių ar grupių. Vienas iš pagrindinių tapatybių formavimosi procesų (grupės lygmeniu) yra kolektyvinė atmintis. Bendras bruožas atlieka svarbų vaidmenį formuojant grupės tapatybę. Ritualai ir ceremonijos itin išryškina bendrą praeitį ir palaiko gyvą kolektyvinę atmintį. Ritu alas, kurio reikšmė – tam tikrų vertybių, susijusių su asmenimis ar grupėmis, turinčių simbolinius ir nekintamus nuoseklius elgesio modelius, kartojimas, yra emocinis kanalas, maitinantis grupės sąmonę ir vienybę. Tai veda prie naujų žinių ir patirties. Ritualai, jungiantys praeitį su dabartimi ir dabartį su ateitimi, gali būti religiniai arba pasaulietiniai. Ritualai atlieka šias funkcijas: prisideda prie sąmoningo grupės dalyvavimo lygio kėlimo; lemia socialinį statusą ir vaidmenis; siūlo paruoštus elgesio modelius, parodydami, kaip individas elgsis vi suomenėje; sujungia asmenis su praeitimi emociniu ryšiu.
Lietuvos totoriai, turintys svarbių teisių ir privilegijų, kurias Lietuvos Didžioji Kunigaikštystė pripažino kaip savo svarbių tarnybų atitikmenį, savo tapatybę išsaugojo naudodamiesi jiems suteiktomis teisėmis ir privilegijomis, išpažindami islamo tikėjimus, atlikdami ritualus ir ceremonijas. Religiniai ritualai, minėjimas ir šventimo ceremonijos palaikė Lietuvos totorių pastangas išlaikyti savo tradicijas, prisidėjo prie pastangų palaikyti ryšius tarp savųjų; tai išsaugojo jų nostalgiją savo kilmei ar bendrai praeičiai. Su religinėmis šventėmis ir pereinamaisiais laikotarpiais susijusios šventės ir ceremonijos atlieka svarbų kultūros perdavimo vaikams ir jaunimui vaidmenį. Totorių įsikūrimo Lietuvos Didžio joje Kunigaikštystėje 620ųjų metinių minėjimo šventės ir kitos įvairios progra mos, viena vertus, išreiškė lojalumą Lietuvos valstybei ir Lietuvos žmonėms, kita vertus, padėjo prisiminti savo kilmę ir šaknis. 2017 m. Lietuvoje surengtas Sabantujus prisidėjo prie Lietuvos totorių santykių su kitomis totorių grupėmis, gyvenančiomis Rusijos Federacijoje, ir Anatolijos turkais plėtojimo.
Šiame straipsnyje bus aptariami ir interpretuojami įvairūs ritualai ir apeigos (religinių švenčių, įšventinimo, Sabantujaus ir kt.), kurios prisideda prie Lietuvos totorių pastangų išsaugoti savo tapatybę ir kultūrą.
The importantce of Euphemism in speaking especially in public is done to maintain harmony in society. Euphemism itself is derived from the Greek which is eu means well and phenai means to speak. It ...is defined as a word or expression which is mild or indirect that substituted for one considered to be too hars or blunt when referring to something unpleasant or embarrassing (Oxford Dictionary). As we know that language and culture are two things that cannot be separated, the usage of euphemism in conversation especially in traditional ceremonial is often occurred. This paper described the euphemism in Mandailing ethnic especially for traditional ceremonial which is called as mangupa that often be done in marriage ceremonial. This research is qualitative descriptive. The source of the data is the utterances which is delivered in marriage ceremony especially in part mangupa. Data was collected by using video recording, and face to face interview to get further information from elderly with average age 50 years old until 60 years old. The data analyzed based on the types and function of euphemism by Allan and Burridge (1991). While the meaning is based on the interview with erderly. Euphemism is often used in Batak mandailing wedding ceremony especially in part mangupa. There were twenty pharase that considered as the euphemism in the mangupa utterances that has been analyed based on Allan and Burridge. While the function of the euphemism that had been identified based on the Allan and Burridgein in this study, it can be found there are only two function.
This research aimed to determine the environmental conservation value of the Tengger tribe's traditional ceremony in supporting the Mount Bromo tourism area. This research applied a qualitative ...ethnographic approach in Sukapura District, Indonesia. The data was collected through in-depth interviews, non-participatory observations, and documentation, then analyzed using six steps of a qualitative approach. The pujan kasanga, pujan kasada, and unan-unan ceremonies show the value of belief in the sacredness of Tengger’s land, harmonious relationship with the environment, worship of the occupied land, respect for the environment, and gratitude for the blessing of fertile land. The values are expressed in daily life for self-regulating the environment of the Mount Bromo tourism area. The series of traditional ceremonies provided an additional attraction in the form of the beauty of agroforestry land management, the cultural attraction that many are concerned with reducing plastic waste, and the cultural attractions that show the man and environment harmony.
•Veiled political messages of inter-group solidarity revealed in indigenous kinship iconography.•Hierarchically organized seating pattern of lineages in ceremony structured by ecological trophic ...order.•Conceptual metaphors reveal how past societies used natural concept to define social concepts.•Mapuche society of south Chile were more socio-culturally complex than previously believed.
This study is an interdisciplinary approach to a veiled metaphoric design expressed in the present-day spatial layout of ecologically-derived patronyms of Mapuche lineages and families positioned in public ceremonial plazas. The perspective combines ethnoarchaeological, cognitive, iconographic, oral tradition, allegoric metaphor, and historical approaches to the organization and meaning of this design, taking into account the past and present dimensions of ritual media (e.g., political, ideological and sensorial) to render a concept publicly graspable. Shamans and other informants state that the design represents an ancient foundational schema established for intercommunity political solidarity during times of both peace and conflict in the Spanish colonial and Republican era of the south-central Andes of Chile. Shamans were asked to draw their mental image of the hidden design of the plaza to pictographically reveal its visual representation. By examining the iconography of patronyms depicting a loosely structured order of families hierarchically positioned in ceremonial space, the invisible nature of this pattern and its wider political and kinship meaning is considered. Viewed from an archaeological perspective, this schema is suggested to be associated with a “chiefdom” or intermediate, polity-level society, and may represent a type of mental imagery and template that served as a precursor to the visible iconography on wood, stone, adobe, ceramic, textile and other media of complex Pre-Colombian societies. Ultimately, this schema is a conceptual metaphor: mapping and structuring knowledge of a trophic hierarchy of elements in the natural world to evoke a political and public organizational principle through sensorial experiences and life concerns in the invisible and visible domains of an Andean-like ceremonial format.
Full text
Available for:
GEOZS, IJS, IMTLJ, KILJ, KISLJ, NLZOH, NUK, OILJ, PNG, SAZU, SBCE, SBJE, UILJ, UL, UM, UPCLJ, UPUK, ZAGLJ, ZRSKP
Mandailing is a region in North Sumatra one of province in Indonesia that has and preserves traditional culture. One of the specific aspects of traditional Mandailing culture is process of marriage. ...Mangupa as the final or Mandailing final marriage ceremony is a very interesting ceremony. It is delivered verbally and by using various kinds of objects as symbols which is realized in a relatively long text and uses many cultural words and expressions that require certain translation strategies and techniques. Objective of the research is to find out translation techniques which are used by the translator in transalting cultural terms of Mangupa into English and to explain how the quality of translation in transalting cultural terms of Mangupa into English. This research uses qualitative method which applies descriptive approach to assess data with documents and key informants as source of data. Research findings identifies that translation techniques used by the translator in transalting cultural terms of Mangupa into English consists of three technique. They are 11 data are single translation technique (18.64%), 36 data are couplet translation technique (61.01%), and 12 data are triplet translation technique (20.03%). The researcher analyzed 59 data of cultural terms which is found in the text Mangupa a formal traditional ceremony in Mandailing. The text Mangupa consists of 22 paragraphs and 37 in the form of verses. The quality of translation shows that The accurate translation consists of 42 data (71.18%) and less accurate translation is 17 data (28.18%). The acceptable translation is 47 data (79.66%) and less acceptable is 12 data (20.33%). The high readability translation is 30 data (50.84%) while medium readability translation is consist of 29 data (49.15%). It is identified that the quality of translation is accurate, acceptable and has a high degree of readability. It means that the quality of translation is very good.
Late 16
- and early 17
-century Italian theatrical works (with or without music) based on the
are perceived as associated with women, who acted as their performers (in female monasteries), ...dedicatees, or patrons. This paper considers the reasons for the loosening of such ties in the Baroque genres of dialogue and oratorio, which evolved in the circles of religious and lay congregations, in which women were either marginalised or altogether excluded. The link between women and the oratorio genre was thus maintained only in the case of the so-called palace oratorios. Oratorios did not gain a solid footing in the music life of female religious orders, either. Their presence mainly made itself felt in the space suspended between the monastic and secular worlds, namely, in the context of the ceremonies of clothing and profession, which were celebrated with performances of cantatas, dialogues, or oratorios. A survey of such repertoire from the 17
and 18
centuries has revealed an astonishing wealth of subjects and approaches: allegorical works, saints’ lives, Old Testament stories praising parents who offered their children up to God, happy weddings, or the deeds of extraordinary women. The
occupies an important place among the latter subjects, which emphasised the
and
of those entering monastic life. Existing works (such as Metastasio's
) were also sometimes used. Some texts were written specially for such occasions, and they demonstrate individual qualities. Metastasio's solemn and exalted model was followed even in such small-scale pieces as the Florentine
of 1750. The
(1621) depicts the strength of faith not only of Judith herself, but also (contrary to the Biblical account) – of the Bethulian society as an allegory of Bologna and its inhabitants. Comic elements were smuggled into the Paduan oratorio
(1735). To sum up, dramatic works with music based on the
, written for the ceremonies of women entering the monastery, which have hitherto remained marginal to academic research, represent a promising field for further studies.
PDF
