This article develops an analysis of flamenco performance and religious processions in Andalusia by deploying and extending Jean-Luc Nancy's concept of drawing, using the results of extensive ...ethnographic field research completed by the author among the Roma community in southern Spain. The article demonstrates how the Gitano body becomes a corpus of drawing, in Nancy's sense, through a performance of tracing. The logic of this trace entails an originary intermingling of time and space, as well as a structural overlapping of the animate and the inanimate. Far from being purely abstract, such tracing is read as the choreographed self-portraiture of the Gitano community itself. The author argues that the performers and ethnographic researcher meet and intersect in a shared space of extension. In this sense, the tracing of flamenco bodies parallels the performative dimension of auto-ethnographic writing.
The Arbaeen Pilgrimage, a momentous religious journey drawing millions of participants annually, presents a profound spiritual experience. However, amidst its significance lie various health ...challenges that pilgrims encounter along the way. Addressing these challenges is vital to ensure the well-being of participants and the success of this extraordinary event. In light of this, the aim of this study is to examine the health challenges of the Arbaeen Pilgrimage, identify facilitators for solving these challenges, and propose effective solutions to enhance the overall pilgrimage experience for all involved.
The scoping review was performed by searching databases such as Web of Science, PubMed, Scopus, and Google Scholar search engine with a focus on the keywords "Arbaeen", "Arbaeen walk" and "Arbaeen pilgrimage". The search was not constrained by a specific time limitation in the databases. Data from studies were extracted using a data extraction form consisting of 9 fields. The selection of articles and data extraction were carried out by two researchers, adhering to predefined inclusion and exclusion criteria. Any disagreements were resolved through consultation with a third researcher. The study was reported following the PRISMA checklist.
Out of 1619 retrieved articles, 9 were finally included in this study. All these studies were published since 2017 and conducted in Iraq and Iran. In total, 101 health challenges and facilitators were identified, comprising 61 challenges and 40 facilitators. The challenges with the highest frequency included "infectious disease outbreaks" (n = 7), "Poor management of Iraq's health system in waste collection and disposal" (n = 4), "Rising incidence of walking injuries among pilgrims (e.g., burns, fractures, lacerations, wounds, and blisters)" (n = 4), and "Insufficient knowledge about personal and public health"(n = 4). The most important facilitators to solving the challenges were: "Customized pilgrim training and addressing their issues, with a focus on vital practices" (n = 6), "Coordinating mass gathering stakeholders, including health ministries and organizations" (n = 4), and "Implementing an agile syndromic system for rapid surveillance and identification of contagious illnesses" (n = 4).
The article discusses health challenges faced during the Arbaeen Pilgrimage and proposes facilitative measures for participants' well-being. It emphasizes the significance of addressing health risks in large gatherings and suggests incorporating measures for a safer and enjoyable pilgrimage experience. Overall, understanding and managing these health factors can lead to a successful execution of the Arbaeen Pilgrimage, benefiting the physical and spiritual well-being of all involved.
This paper discusses supplicatory liturgical processions (litae) and their routes in eleventh-century Constantinople by examining a hitherto neglected source; the eleventh-century Praxapostolos ...Dresden A104. References to supplicatory processions found in this source are examined in comparison with one of the most important sources on Byzantine ceremonial: the tenth-century kanonarion-synaxarion known as the Typikon of the Great Church. By comparing the evidence relating to the use of sites within the city during commemorations that included a procession in these two sources it is possible to draw some conclusions in terms of the way the litanic landscape changed between the tenth and eleventh centuries. The paper aims to present new evidence relating to the way annually commemorative processions were performed in Byzantine Constantinople.
En los inicios de la historia del cine las corridas de toros, los bailes flamencos y las procesiones atraían a España a muchos operadores deseosos de reflejar en sus películas la imagen más tópica ...del país. A partir del visionado de las pocas obras conservadas de ese período (entre 1896 y 1910), en este artículo pretendemos analizar la dimensión escénica de esas filmaciones, en particular la manera como se representa el cuerpo en cada uno de esos espectáculos.
This article evaluates the significance of processions in Byzantine Constantinople and the role of dancing within them. Evidence is drawn from literary sources concerning imperial, church-sponsored, ...guild, hippodrome and more spontaneous urban processions, as well as from material culture. Medieval Constantinople saw a large number of processions, perhaps two a week, and they traversed all areas of the city. They were noisy affairs, accompanied by chanting, acclamations and, often, musical noise, so that even when they were not directly visible, they were audible more or less everywhere in the city. Dancing was incorporated in all but liturgical processions (though it may also have been part of these, on occasion). Processions could create a sense of urban unity, or become expressions of conflict: audience participation was normal and sometimes violent. Hence one key-though unofficial-the role played by processions in the Byzantine capital was to give voice to the urban population.
Aquí se aborda el desarrollo de las intervenciones sobre pinturas murales en Teotihuacán y las estrategias aplicadas a nuevos hallazgos, como el realizado entre 2013 y 2015 en el Conjunto de Los ...Jaguares, perteneciente al Complejo Arquitectónico Quetzalpapálotl y situado en la parte norte de la monumental ciudad prehispánica. ENGLISH: This paper addresses the development of interventions on mural paintings in Teotihuacan and the strategies applied to new findings, such as the one we carried out between 2013 and 2015 at the Complex of the Jaguars, belonging to the Quetzalpapalotl Architectural Complex and located in the northern area of this monumental pre-Hispanic city.
The only record we have of a procession for a saint in the entire Old Hispanic tradition is a chant sung on the feast of Saint Leocadia, on the way to her tomb (ad sepulcrum). Copied in the ...tenth-century León Antiphoner, this chant resonates with additional references to rituals around Leocadia's tomb which may be traceable to the Visigothic capital of Toledo, her place of burial. This article explores the evidence for processional activity connected with Leocadia, what it might have looked like in different periods, and how it may have ended up being celebrated as far away as León. Correcting certain misconceptions about the translation of her relics northwards - they were not moved to Oviedo, as is often upheld - we are yet left with open questions as to the inclusion of the ad sepulchrum chant in the León manuscript. It may be that reproducing key rituals connected with Toledo's patron saint was a way of capturing the spiritual authority of Toledo as the former capital of the Visigothic kingdom and the imagined source of the Old Hispanic liturgy.
Il sangue, l'acqua e il vino rappresentano una triade arcaica degli elementi costitutivi della ritualità in diverse epoche e culture. Il sangue, come cifra di identità e suo ulteriore rafforzamento, ...lo ritroviamo in forma ancora più enfatica nel culto di San Gennaro a Napoli, nel quale l'intera popolazione napoletana e campana si riconosce e sul quale fonda la propria esistenza simbolica. Innumerevoli credenze e documenti demologici testimoniano la vastità degli scenari simbolici e il variegato reticolo cui il sangue rinvia--e la documentazione al riguardo sarebbe oltremodo agevole--ma quanto già scritto mi appare sufficiente a sottolineare l'assoluta centralità del sangue nell'orizzonte folklorico, e non soltanto in esso. Per completare la trilogia liquida di cui ho detto, ricorderò come essa sia essenziale per la preminenza della vita e per la sua proiezione nel tempo futuro dei singoli e della società. Il linguaggio di tali liquidi consente che gli altri linguaggi siano detti, che nell'universo possa sillabarsi in un discorso umano. Parole chiave San Gennaro, sangue, vino, antropologia, ritualità, Napoli, miracolo
