We examine the role of rituals in institutional maintenance. Through an in-depth, qualitative study of formal dining at the University of Cambridge, we explore how the performance of these rituals ...contributes to the maintenance of the British class system. We find that rituals are important for institutional maintenance because they have a powerful bearing on participants beyond the confines of the rituals themselves. Our analysis also suggests that institutions are refracted through context and individual experience at a micro level, and indicates a more fragmented and less strategic conception of institutional maintenance than is portrayed in recent work.
Scholars have converged on a theory that ritual involves poetically dense figuration of macrocosmic order in microcosmic action. I illustrate this by surveying work on how ritual and oratory involve ...coordination of action across multiple semiotic media. I review at greater length the "poetic density" theory's interest in how ritual and oratory causally shape people's worlds, and the theory's interest in the edginess of ritual as a site of articulation between actors with disparate political positionalities. Much scholarship now examines norms of the pragmatics of sign use (not just signification's semantics, so to speak) as being of a piece with the poetic, figurational organization of ritual and oratorical processes. This turn of attention is important for understanding what it means that ritual seems to be action about the organization of action itself. A final element in ritual and oratory's poetic density surveyed here is their nesting in culturally variable ideologies of ritual and oratorical genres themselves.
The Ties That Bind Us Whitehouse, Harvey; Lanman, Jonathan A.
Current anthropology,
12/2014, Letnik:
55, Številka:
6
Journal Article
Recenzirano
Odprti dostop
Most social scientists endorse some version of the claim that participating in collective rituals promotes social cohesion. The systematic testing and evaluation of this claim, however, has been ...prevented by a lack of precision regarding the nature of both “ritual” and “social cohesion” as well as a lack of integration between the theories and findings of the social and evolutionary sciences. By directly addressing these challenges, we argue that a systematic investigation and evaluation of the claim that ritual promotes social cohesion is achievable. We present a general and testable theory of the relationship between ritual, cohesion, and cooperation that more precisely connects particular elements of “ritual,” such as causal opacity and emotional arousal, to two particular forms of “social cohesion”: group identification and identity fusion. Further, we ground this theory in an evolutionary account of why particular modes of ritual practice would be adaptive for societies with particular resource-acquisition strategies. In setting out our conceptual framework, we report numerous ongoing investigations that test our hypotheses against data from controlled psychological experiments as well as from the ethnographic, archaeological, and historical records.
From Catholics performing the sign of the cross since the 4th century to Americans reciting the Pledge of Allegiance since the 1890s, group rituals (i.e., predefined sequences of symbolic actions) ...have strikingly consistent features over time. Seven studies (N = 4,213) document the sacrosanct nature of rituals: Because group rituals symbolize sacred group values, even minor alterations to them provoke moral outrage and punishment. In Pilot Studies A and B, fraternity members who failed to complete initiation activities that were more ritualistic elicited relatively greater moral outrage and hazing from their fraternity brothers. Study 1 uses secular holiday rituals to explore the dimensions of ritual alteration-both physical and psychological-that elicit moral outrage. Study 2 suggests that altering a ritual elicits outrage even beyond the extent to which the ritual alteration is seen as violating descriptive and injunctive norms. In Study 3, group members who viewed male circumcision as more ritualistic (i.e., Jewish vs. Muslim participants) expressed greater moral outrage in response to a proposal to alter circumcision to make it safer. Study 4 uses the Pledge of Allegiance ritual to explore how the intentions of the person altering the ritual influence observers' moral outrage and punishment. Finally, in Study 5, even minor alterations elicited comparable levels of moral outrage to major alterations of the Jewish Passover ritual. Across both religious and secular rituals, the more ingroup members believed that rituals symbolize sacred group values, the more they protected their rituals-by punishing those who violated them.
The ritualised commemoration of the deceased belongs to the most common forms of communication with the dead. The meaning that people ascribe to a religious commemoration ritual is determined by a ...concrete religious doctrine, although it can be influenced by a broader cultural tradition. However, in the context of alternative spiritual currents, there can be many possible interpretations of communication with the dead, as there is no “official” doctrine supported by established institutions. In addition, alternative spirituality is marked by the emphasis on individuality, which results in the predominance of solitary practice. Yet, in various contexts, the tension between individuality and community can be manifested in different forms of ritualised behaviour, ranging from strictly private performances to prescribed group rituals. The paper addresses different levels of individual and collective practice in the context of alternative spirituality in Slovakia, a post-socialist country with a predominantly Christian, mostly Catholic, population. It makes use of the theoretical tools of Mary Douglas’ theory relating to the connection between cosmological beliefs and particular forms of social life. Rituals and ritualised behaviour are considered in the case of the triduum of All Saints’ Eve, All Saints’ Day, and All Souls’ Day. The results of ethnographic research on spiritual circles operating in Bratislava, the capital of Slovakia, have shown that these holidays are perceived and practiced differently by people with different religious or spiritual affiliation. The individual interpretation and the degree of associated ritualised behaviour depend on personal background, as well as the social organisation of a circle to which a practitioner belongs.
Synchrony and Cooperation Wiltermuth, Scott S.; Heath, Chip
Psychological science,
01/2009, Letnik:
20, Številka:
1
Journal Article
Recenzirano
Armies, churches, organizations, and communities often engage in activities--for example, marching, singing, and dancing--that lead group members to act in synchrony with each other. Anthropologists ...and sociologists have speculated that rituals involving synchronous activity may produce positive emotions that weaken the psychological boundaries between the self and the group. This article explores whether synchronous activity may serve as a partial solution to the free-rider problem facing groups that need to motivate their members to contribute toward the collective good. Across three experiments, people acting in synchrony with others cooperated more in subsequent group economic exercises, even in situations requiring personal sacrifice. Our results also showed that positive emotions need not be generated for synchrony to foster cooperation. In total, the results suggest that acting in synchrony with others can increase cooperation by strengthening social attachment among group members.
Archaeologists traditionally assumed that rituals were understood best in light of religious doctrines, beliefs, and myths. Given the material focus of archaeology, archaeologists believed that ...ritual was a particularly unsuitable area for archaeological inquiry. In the past 25 years, archaeologists have increasingly started to address ritual in their research. Some archaeologists with access to extensive historical or ethnohistorical sources continue to see rituals as the enactment of religious principles or myths. Other archaeologists have adopted a more practice-oriented understanding of ritual, arguing that ritual is a form of human action. In emphasizing ritual practice, archaeologists reject a clear dichotomy between religious and nonreligious action or artifacts, focusing instead on the ways that the experience of ritual and ritual symbolism promotes social orders and dominant ideologies.
In Rules and Rituals in Medieval Power Games Gerd Althoff highlights the great impact of unwritten rules (Spielregeln) and rituals in establishing order in prestate societies. He underpins this view ...with new examples and insights taken from the German perspective and thus offers a model suitable for comparison with other societies.
Weddings are collective rituals that enable couples to show their solemn commitment to an invited audience. In this sense, weddings can thus be viewed as important forms of ‘display work’. While ...there are clear commonalities between rituals and display work, particularly in terms of their emphasis on spectacle, demonstration and audience, little attention has been given to how display work can inform and indeed transform wedding rituals. We use display work as a lens for exploring how same-sex couples construct and enact their wedding. In particular we show how heteronormative, gendered traditions that underpin the wedding rite are negotiated. Our findings demonstrate the interplay between display work and normative ritual elements. We identify four tactics of ‘reflexive display’: strategic compliance; playful appropriation; annexation; and conspicuous absence. Together, these show how the wedding rite is done, undone or redone, to reflect each couple’s unique relationship and perspective on same-sex union.
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