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Landscape and Gods Among the Khanty

Abstract

The purpose of this article is to examine Khanty spatial ritual behaviour in the context of the simultaneous application of different ideas about sacred landscape. I aim to demonstrate the functional pattern behind handling seemingly ambivalent characteristics of cosmological models in the tangible ritual performance of the Khanty, an indigenous people inhabiting the taiga and forest taiga zone of Western Siberia. I explore three cases in which the concept of sacred topography is applied among the Khanty by exploring two public ceremonies of reindeer sacrifice and one episode of a post-funeral rite. It appeared that the spatial conceptualisation is different in different rituals. During sacrificial ceremonies, the Khanty position the Upper World in the southern direction, while in the case of death rituals, the Upper World is projected towards upstream of a river, even if it remains in the north. Studying different spatial orientations during rituals provides a methodological key for approaching other concepts of vernacular belief among Siberian indigenous communities.

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An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition and Current Entanglement

. Synthesizing Practice and Performance, Securing Recognition: Thangmi Cultural Heritage in Nepal and India. - Ritual, Heritage and Identity: The Politics of Culture and Performance in a Globalized World, edited by Christiane Brosius and Karin Polit. London: Routledge, 202-245.

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The Practice of Wearing Crystals in Contemporary New Spirituality in Estonia: Supporting Oneself in Everyday Life

. Tartu: Tartu Ülikooli Kirjastus, 18–36. Appadurai, Arjun. 1988. Introduction: Commodities and the Politics of Value. – The Social Life of Things: Commodities in Cultural Perspective , edited by Arjun Appadurai. Cambridge: Cambridge University Press, 3–63. Arweck, Elisabeth and William Keenan. 2006. Introduction: Material Varieties of Religious Expression. – Materializing Religion: Expression, Performance and Ritual , edited by Elisabeth Arweck and William Keenan. Aldershot; Burlington, VT: Ashgate, 1–20. Aupers, Stef and Dick Houtman. 2006. Beyond

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“The Year Replaces the Year.”1 Udmurt Spring Ceremonies among the Non-Christian Udmurt: An Ethnographic Analysis of Contemporary Ritual Life (On Materials from Varkled-Böd’ya Village)

, Ранус Рафикович. 2017. Современная культовая практика закамских удмуртов (материалы экспедиционного исследования 2016 г.). – Финно-угроведение 1 (57): 92–104.] Siikala, Anna-Leena and Oleg Ulyashev. 2011. Hidden Rituals and Public Performance. Traditions and Belonging among the Post-Soviet Khanty, Komi and Udmurts. Studia Fennica Folkloristica 19. Helsinki: Finnish Literature Society. Shutova, Nadezhda Ivanovna. 2001. Dokhristianskiye kul’tovyye pamyatniki v udmurtskoy religioznoy traditsii: Opyt kompleksnogo issledovaniya. Izhevsk: UIIYaL UrO RAN

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“Je Suis Charlie” and the Digital Mediascape: The Politics of Death in the Charlie Hebdo Mourning Rituals

-19. Butler, Judith. 2004. Precarious Life: The Powers of Mourning and Violence. London: Verso. Carrier, Dan. 2015. We Are Charlie: ‘Freedom of Speech Needs to Be Strongly Defended’. - The Guardian. https://www.theguardian.com/world/2015/jan/09/we-are-charlie-guardian-eventcharlie-hebdo (accessed February 7, 2017). Coleman, Simon and John Elsner. 1998. Performing Pilgrimage: Walsingham and the Ritual Construction of Irony. - Ritual, Performance, Media, edited by Felicia Hughes-Freeland. London: Routledge, 46-65. Davies

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Introduction: Enquiries Into Contemporary Ritual Landscapes

simbiose de ritos e performances entre neopentecostalismo e afro-brasileiros. - Universitas Humanística 6: 231-253. Berthomé, François and Michael Houseman. 2010. Rituals and Emotions. - Religion and Society 1: 57-75. Blanes, Ruy and Diana Espírito Santo. 2014. Introduction. - The Social Life of Spirits, edited by Ruy Blanes and Diana Espírito Santo. Chicago, IL: The University of Chicago Press, 1-32. Durkheim, Emil. 1947 [1912]. Elementary Forms of Religious Life. Glencoe: Free Press. Caraveli-Chaves, Anna

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“The Narrative is Ambiguous and that Location Isn’t the Right Location”: Presenting and Interpreting Medieval Saints Today in Canterbury, Durham and York

Westminster Cathedral. – The Desecularisation of the City: London’s Churches, 1980 to the Present , edited by David Goodhew and Anthony-Paul Cooper. London; New York, NY: Routledge, 300–327. Butler, John. 1995. The Quest for Becket’s Bones: The Mystery of the Relics of St Thomas Becket of Canterbury. New Haven, CT; London: Yale University Press. Chaucer, Geoffrey. 1998 [1392]. The Canterbury Tales. London: The Folio Society. Coleman, Simon. 2009. Mary on the Margins? The Modulation of Marian Imagery in Place, Memory, and Performance. – Moved by Mary

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“Fortune Telling is a Curse on Your Children”: Conver Sion, Fort Une Telling, and Beliefs in Magic Among Roma Women in Estonia

Thurfjell and Adrian Marsh. Frankfurt am Main: Peter Lang, 127–140. Robbins, Joel. 2004. The Globalization of Pentecostal and Charismatic Christianity. – Annual Review of Anthropology 33: 117–143. Robbins, Joel. 2010. Anthropology of Religion. – Studying Global Pentecostalism: Theories and Methods , edited by Allan Anderson, Andre F. Droogers, Michael Bergunder and Cornelis van der Laan. Berkeley, CA: University of California Press, 156–178. Slavkova, Magdalena. 2007. Evangelical Gypsies in Bulgaria: Way of Life and Performance of Identity. – Romani

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Contemporary Mari Belief: The Formation of Ethnic Religion

natsionalizma. - Kavkazskiy gorod: potentsial etnokul’turnykh svyazey v urbanisticheskoy srede. Sankt-Peterburg: MAE RAN, 331-362. [Штырков, Сергей Анатольевич. 2013. Традиционалистские движения в современном северо-осетинском обществе и логика религиозного национализма. - Кавказский город: потенциал этнокультурных связей в урбанистической среде. Санкт-Петербург: МАЭ РАН, 331-362.] Siikala, Anna-Leena and Oleg Ulyashev. 2011. Hidden Rituals and Public Performances: Traditions and Belonging among the Post-Soviet Khanty, Komi, and Udmurts. Studia Fennica

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Drunkards and Singers: A Mongolian Battle of Sounds

Abstract

When I conducted fieldwork among the Darhad of northern Mongolia my informants repeatedly asserted that after a good singer’s performance even the most badly intoxicated lad stands still and keeps silent. In this article, I make three points in order to explain why this claim was made. In the first one, I show that the main concern about singing performance at social gatherings is not about revealing the singer’s inner emotional realm but rather about crafting a collective feeling that has the ability to make people temporarily shed their otherness and converge. The problem with drunkards lies in the fact that they are unable to participate and even noisily impede this rite of convergence. The main reason is that they are not sufficiently detached from their own inner realm. I then put the concept of noise in context, arguing that it forms the repulsive pole of a Mongolian sonic continuum. In my last point, I stress the fact that according to Mongolian linguistic ideology, noise brings misfortune to the entire community. That is why good singers must win their battle against drunkards.

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