The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanatio...The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanations that have been brought forth to account for the special status of these three colors are:1)evolutionary/ecological arguments,drawing support from vision science,perceptual philosophy and primate biology;2)cognitive arguments,which pay attention to how human beings categorize and create meaning out of perceptual experiences;3)linguistic arguments,as these are the earliest lexicalized color words in most languages;4)and diverse socio-cultural arguments.This paper will explore the manifestation of red,black and white–both in concrete terms,through the use and manipulation of materials,as well as abstract ideas–in Assyrian and Babylonian magical and ritual activities.It will highlight how meaning is created and communicated by relating colors to natural and supernatural phenomena and will further attempt to provide a methodological framework for the analysis of color symbolism.展开更多
The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the t...The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the twelfth lunar month,putting up Spring Festival couplets,having family reunion dinner on Chinese New Year's Eve and temple fairs during the Spring Festival show the unique beliefs and values of the Chinese nation to bid farewell to the old and usher in the new and pray for reunion and happiness.展开更多
From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture i...From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture in various places and fostering a strong cultural foundation in education.This article mainly analyzes the connotation of ritual and music civilization in the study travel teaching of the Temple of Heaven,clarifies the value of study travel education in the Temple of Heaven,explores the inheritance of traditional culture and students’personal development,and finally proposes practical strategies for study travel education to improve its effectiveness.展开更多
In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pra...In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.展开更多
The paper had introduced Lord Worship ritual activity unique to Bai Nationality and analyzed Dali landscape characteristics from the aspects of landscape pattern, architectural courtyard pattern and plants landscaping...The paper had introduced Lord Worship ritual activity unique to Bai Nationality and analyzed Dali landscape characteristics from the aspects of landscape pattern, architectural courtyard pattern and plants landscaping. In the perspective of surface, line and spot landscape architectures, Lord Worship ritual activity had been analyzed. It had revealed that the development of Lord Worship ritual activity was rooted in local landscape environment, and temple's site selection, square construction, activities' route selection and construction of forest land in front of residences were all based on landscape environment. After the analysis of the relationship between Lord Worship ritual activity and landscape places, it had opened a new thought for researches on religious activities and regional landscape. It could explore and recover some traditional folk cultures when environmental landscapes had been studied, so as to promote the inheritance of national culture.展开更多
Based on the field observation on the parental behavior of Oriental White Stork (Ciconia boyciana) during their brooding period, this paper describes the breeding style, feeding behavior, water chicks, protect chicks,...Based on the field observation on the parental behavior of Oriental White Stork (Ciconia boyciana) during their brooding period, this paper describes the breeding style, feeding behavior, water chicks, protect chicks, etc. A Ritual “behavior—Culmen Knocking/bill clattering” was observed and which is divided into three styles with deferent meanings. This behavior plays an important role during this season.展开更多
Based on emphasis of Huaxia cultural aesthetics as the aesthetic tendency of Chinese traditional culture,Huaxia aesthetic culture had been divided into two parts:traditional ritual cultural aesthetics as the base and ...Based on emphasis of Huaxia cultural aesthetics as the aesthetic tendency of Chinese traditional culture,Huaxia aesthetic culture had been divided into two parts:traditional ritual cultural aesthetics as the base and different aesthetic cultures dominating at different periods which included Confucius cultural aesthetics,seclusion cultural aesthetics and co-existence of Confucius,Taoist and Buddhist cultural aesthetics.Traditional ritual cultural aesthetics contained formal beauty,harmonious beauty and sacred numbers.Confucius aesthetics consisted of constant flow,happiness in poverty,and moral nature.The seclusion aesthetics consisted of super universe,hermit in nature and pastoral habitation.Co-existing aesthetics of Confucius,Taoist and Buddhist culture consisted of harmonious aid,principles' conclusion and leisure life.These dominating aesthetic cultures overlaid with basic ritual culture,and enhanced artistic conception of Chinese traditional gardens with witty words and sentences.展开更多
This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Draw...This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.展开更多
This paper argues that ritual is not only restricted to religious activities, but can also be ethological, sociological, and ecological in nature. The artistic, stylistic, and functional characteristics of one particu...This paper argues that ritual is not only restricted to religious activities, but can also be ethological, sociological, and ecological in nature. The artistic, stylistic, and functional characteristics of one particular festival of the Bamana in Mali to celebrate the harvest and new planting season will be analyzed. This festival primarily takes on the form of animal masquerades in which masks, puppets, drumming, singing, and dancing are blended into a ritualistic celebration of a certain cultural identity. The Bamana culture has lost religion as a marker, as Islam is now the dominant religion in Mali, but traditional social relationships and morals among the Bamana as a patriarchal society are concretized and objectified by their animal masquerades. Apart from being a seasonal festival, events from the past are commemorated; customary gender roles are defined; and some fundamental and complex social concepts are reinforced by a performance mode which relies on a collective memory and oral transmission.展开更多
Ritual education has become an important social approach to disciplining individuals and constructing value identity because of its unique attributes and its capacity to reshape individual behaviors and values through...Ritual education has become an important social approach to disciplining individuals and constructing value identity because of its unique attributes and its capacity to reshape individual behaviors and values through ritual practice.Only by properly grasping the internal logic of the construction of value identity through ritual education can we accurately identify problems arising from ritual education and put forward practical countermeasures and suggestions accordingly.Through the“eight etiquette rules and four ceremonies”campaign and the national memorial ceremony for the Nanjing Massacre victims,Jiangsu has accumulated rich experience in ritual education.Still,in theory,there remain misconceptions;in practice,old problems persist,such as the preference of form to content and lack of refinement and effective use of ritual symbols.The solution to these problems must be based on a thorough understanding of the internal logic of the construction of value identity through ritual education.It is also necessary to further improve ritual space,ritual practices,ritual symbols,and ritual themes to develop an exemplary Jiangsu approach to ritual education in China.展开更多
This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region....This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region. Specific objectives of the assessment are to identify tangible cultural heritage resources in Simiyu region;to identify intangible cultural heritage resources in Simiyu region;and to provide suggestions for pertinent protection, conservation and presentation of cultural heritage resources. The assessment was carried out through surveys that included documentation together with records for Global Positioning System (GPS) coordinates per surveyed locality;key informant interviews;and Focus Group Discussion. Results from the assessment revealed several worship areas that include immovable physical objects associated to ritual performance places. For example, wells like Luhuhi in Ilula village, Nkindwa biye tree in Ilula village, Magahi well in Isenge village, Isangijo hill at Isenge village, Dutwa well in Isenge village, Nyabusalu well in Igalukilo village and similar others are worship places that were revealed by informants. The assessment uncovered granite rock boulders that are being chopped off flakes for traditional medicine use in the area. Some cultural heritage sites have been identified such that a lot more needs to be explored in order to establish existence of other physical cultural heritage sites in Busega district, Bariadi district. For example, the grinding hollows, bao and the like are unique heritage resources. Such resources including undiscovered immovable archaeological objects would need presentation of sustainable preservation as well as conservation plans in line with Antiquities Acts, Antiquities Rules and Monuments of 1980 together with Cultural Heritage Policy of 2008.展开更多
Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptio...Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptions deemed appropriate in thinking and acting inside an organization. Organizational culture is relative to a company's success. Storytelling, organization rituals,and corporate socialization can reflect organizational culture. Those are a series of cultural artifacts or the perceptible facets of an organization's culture that help materialize the company's success. Starbucks is both a successful company and brand that with a special and great organizational culture. Its motto:"We aren't in the coffee business, serving people. We are in the people business, serving coffee,"or, to put it more simply,"Starbucks is pretty darn nice place to hang out"(Serwer and Bonamici). Starbucks doesn't just sell coffee. They sell spiritual culture. They sell a feeling that can increase peace and relax, instead of noises from outside. That's why Starbucks Coffee Shops have become America's, and even the world's public living and dining rooms.In 1971, the fist Starbucks store opened in Seattle. There are over 11,000 Starbucks locations in 37 countries. This paper examines the Starbucks' culture through their storytelling, place, organization rituals, and corporate socialization, and various other customs.展开更多
The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differen...The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differences,helping people to know aboutwedding culture in eastern and western countries.展开更多
The first record of ritualized combat behavior between two male Calloselasma rhodostoma（Malayan Pit Viper） was observed in Sakaerat Biosphere Reserve, Nakhon Ratchasima, Thailand. Although most of the behavior of C....The first record of ritualized combat behavior between two male Calloselasma rhodostoma（Malayan Pit Viper） was observed in Sakaerat Biosphere Reserve, Nakhon Ratchasima, Thailand. Although most of the behavior of C. rhodostoma was similar to that recorded for other viperids, an instance of submissive behavior, which to our knowledge, has not been recorded in any snake species. Additional field observations are required to better understand the structure and function of combat behavior in C. rhodostoma.展开更多
Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia....Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia. The 1990s reform provided opportunities for various ethnic groups to resuscitate aspects of their traditions that were suppressed under the previous regimes. The purpose of this study is to explore socio-economic and environmental roles of cultural based notion of cattle counting rite of the Wolaita People. The practices of cattle counting of Wolaita are called as Dala and Lika, which refers to ceremonies of public displaying of one’s own cattle wealth numbering minimum of, respectively, hundred and thousand cattle. The Dala and Lika ceremonies honor men. However, there is also Gimuwa ceremony which honors women. The ceremony of cattle counting is accompanied by the lavish feasts and series of rituals. The central figures in cattle counting rite are wealthy farmers who wish to achieve social prestige by demonstrating their cattle wealth. The practices have got a greater attention by the farmers of Wolaita since the fall of the socialist regime in 1991. Using ethnographic technique, this article tried to explore the practices of the Dala, Lika and Gimuwa, focusing on how the cattle counting rite gives economic and social status to the farmers and ensure environmental sustainability.展开更多
The question that I attempted to consider relates to the advantages of contemporary Pagan rituals,as performed by a group of Israeli Pagans nowadays.Ritual is viewed as a special language that is expressed in structur...The question that I attempted to consider relates to the advantages of contemporary Pagan rituals,as performed by a group of Israeli Pagans nowadays.Ritual is viewed as a special language that is expressed in structured actions,performed in a special space,at a specific period of time.Humans have the capacity to create a verbal language and use it for social communication.A similar mechanism enables humans to create rituals.Ritual behavior is initiated by a certain cause,which means that it has a purpose.Most scholars consider ritual as a social mechanism that enables society to experience its ethos,and bring different streams of ideologies into cohesion.It is also accepted that ritual is performed in order to restore order in the social type of existence that has been threatened or damaged.Among the different ritual theories on which I base my approach,I prefer Gruenwald’s ritual theory.Gruenwald understands ritual as a performative expression of cerebral(or cortical)processes,similar to the linguistic cognitive and conceptual processes.In religion,rituals are performed in a context that seeks meaning in the framework of the holy(Gruenwald,2003,pp.3,12).The actual performance of ritual ceremony achieves its goal by causing actual transformation of the reality that needs change(for instance:creating a sacred time,or conferring a sacred status).The actual change is a mental transformation;the mind strives to gain control over reality.The ritual performed restores an infracted metaphysical condition.According to Gruenwald,in order to achieve the ritual goal it has to be performed in some context that is meaningful for the participants.The myth,of which the participants are familiar with,confers that context.The Neo-Pagan ritual context is based on the mythic idea that our universe is interconnected in an all-inclusive energetic web.I intend to demonstrate the process that enables the ritual participants to undergo an emotional and spiritual transformation that elevates their self-esteem,and give their life a meaning of a life worth living.展开更多
In this paper, we shall describe the way in which some Vietnamese people cope with death and dying. Authors surveyed approximately 302 relative people in the north of Vietnam. The sample showed broad demographic varia...In this paper, we shall describe the way in which some Vietnamese people cope with death and dying. Authors surveyed approximately 302 relative people in the north of Vietnam. The sample showed broad demographic variation. Among respondents, 73% were female and 27% were male. The instrument shows a good reliability of the total scores (Cronbach’s α= 0.93). Both exploratory factor analysis and confirmatory factor analysis are used. The model tested was a relatively simple model with three latent factors. They are belief, fear, and ritual and all of them are positive correlated. The relationships among factors are further analyzed and the mediating relationships are found.展开更多
Establishing a sense of ritual within tourism consumption scenarios offers tourists the opportunity for interactive engagement.Drawing upon the value co-creation theory,this study constructed an influence mechanism mo...Establishing a sense of ritual within tourism consumption scenarios offers tourists the opportunity for interactive engagement.Drawing upon the value co-creation theory,this study constructed an influence mechanism model to examine tourists'active engagement in the process of co-creating tourism experience values.It employed Partial Least Squares Structural Equation Modeling(PLS-SEM)to empirically test the proposed hypotheses.The findings demonstrate that the model constructed in the present study exhibits robust reliability,validity,and explanatory power.The perception of the sense of ritual in tourism exerts a significant positive influence on tourists’co-creation of tourism experience values,thereby significantly enhancing both the communitas and flow experienced by tourists during their travels.Moreover,such communitas and flow can mediate the influence of the sense of ritual in tourism on tourists’co-creation of tourism experience values.This study contributes to advancing the current research on tourists’co-creation of tourism experience values and the sense of ritual in tourism,thereby providing theoretical foundations for cultivating a sense of ritual within tourism consumption scenarios.展开更多
Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Sege...Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Seged holiday of the Jews of Ethiopia,which is still celebrated today.Based on testimonies,I conclude that they made a physical and symbolic journey from the“small place”to the“big place”.The“big place”,similarly to the sacredness itself,was also divided into two memory places.The liturgy of the Seged mediated between the“small place”and the“big place”.It also created a connection between the“small time”which includes the small everyday actions,and the“big time”which includes large leaps toward a mythological past.展开更多
文摘The color cluster red,black and white occurs in the artistic,ritual and magical activities of virtually all cultures around the world,suggesting their preeminence in human symbolic thought.Among the various explanations that have been brought forth to account for the special status of these three colors are:1)evolutionary/ecological arguments,drawing support from vision science,perceptual philosophy and primate biology;2)cognitive arguments,which pay attention to how human beings categorize and create meaning out of perceptual experiences;3)linguistic arguments,as these are the earliest lexicalized color words in most languages;4)and diverse socio-cultural arguments.This paper will explore the manifestation of red,black and white–both in concrete terms,through the use and manipulation of materials,as well as abstract ideas–in Assyrian and Babylonian magical and ritual activities.It will highlight how meaning is created and communicated by relating colors to natural and supernatural phenomena and will further attempt to provide a methodological framework for the analysis of color symbolism.
文摘The cultural tradition of the Spring Festival has a long history,which is a profound embodiment of China's farming civilization and folk beliefs.The rituals and customs such as Worshipping the Kitchen God in the twelfth lunar month,putting up Spring Festival couplets,having family reunion dinner on Chinese New Year's Eve and temple fairs during the Spring Festival show the unique beliefs and values of the Chinese nation to bid farewell to the old and usher in the new and pray for reunion and happiness.
文摘From the perspective of ritual and music civilization,various study travel activities are currently being organized in different stages of teaching,leading students to experience traditional ritual and music culture in various places and fostering a strong cultural foundation in education.This article mainly analyzes the connotation of ritual and music civilization in the study travel teaching of the Temple of Heaven,clarifies the value of study travel education in the Temple of Heaven,explores the inheritance of traditional culture and students’personal development,and finally proposes practical strategies for study travel education to improve its effectiveness.
基金Supported by Fund of Guizhou Social Planning in Philosophy(09GHQN014)~~
文摘In order to pray for harvest and express gratitude, Dong ethnic arranged sacrifices of farming in accordance with periodicity of rice production and its requirements to festivals and calendar. Meanwhile, New Year, Pray in Spring and Return in Autumn not only play significant roles in agricultural production, but also evolve to farming holidays which are enriched with more social connotations. Centered on husbandry and production, some folklore that is rich in local color has been formed in Dong society. The writer introduced some farming ritual of Dong ethnic group, such as, sowing, Kai Yang Men, Rain-praying, Chang Xin, reaping and Lunar New Year, summarized their belief in the land worship, festival ritual, ancestor ritual and ceres ritual. It is concluded that sacrifice is a production-related folklore, which is formed by repeated operation and constant practice. Some taboos were also prohibited in agricultural sacrifice because people were not able to change the unfavorable reality of farming with their insufficient experience and knowledge; however, they resorted to witchcraft for the purpose of harvest. It is believed that the activity of sacrifice will also be kept in the life of Dong ethnic group due to their dependency on agriculture and the land.
文摘The paper had introduced Lord Worship ritual activity unique to Bai Nationality and analyzed Dali landscape characteristics from the aspects of landscape pattern, architectural courtyard pattern and plants landscaping. In the perspective of surface, line and spot landscape architectures, Lord Worship ritual activity had been analyzed. It had revealed that the development of Lord Worship ritual activity was rooted in local landscape environment, and temple's site selection, square construction, activities' route selection and construction of forest land in front of residences were all based on landscape environment. After the analysis of the relationship between Lord Worship ritual activity and landscape places, it had opened a new thought for researches on religious activities and regional landscape. It could explore and recover some traditional folk cultures when environmental landscapes had been studied, so as to promote the inheritance of national culture.
文摘Based on the field observation on the parental behavior of Oriental White Stork (Ciconia boyciana) during their brooding period, this paper describes the breeding style, feeding behavior, water chicks, protect chicks, etc. A Ritual “behavior—Culmen Knocking/bill clattering” was observed and which is divided into three styles with deferent meanings. This behavior plays an important role during this season.
文摘Based on emphasis of Huaxia cultural aesthetics as the aesthetic tendency of Chinese traditional culture,Huaxia aesthetic culture had been divided into two parts:traditional ritual cultural aesthetics as the base and different aesthetic cultures dominating at different periods which included Confucius cultural aesthetics,seclusion cultural aesthetics and co-existence of Confucius,Taoist and Buddhist cultural aesthetics.Traditional ritual cultural aesthetics contained formal beauty,harmonious beauty and sacred numbers.Confucius aesthetics consisted of constant flow,happiness in poverty,and moral nature.The seclusion aesthetics consisted of super universe,hermit in nature and pastoral habitation.Co-existing aesthetics of Confucius,Taoist and Buddhist culture consisted of harmonious aid,principles' conclusion and leisure life.These dominating aesthetic cultures overlaid with basic ritual culture,and enhanced artistic conception of Chinese traditional gardens with witty words and sentences.
基金support the Department of Education of Guangdong Province and Center for Linguistics and Applied Linguistics at Guangdong University of Foreign Studies, China, for the project (2018WZDXM006) on the frontier research and theoretical innovations in interpersonal pragmaticsthe Youth Fund Project (Project No.: 19QN34) of Guangdong University of Foreign Studiesthe support from the Chinese Ministry of Education Research Project of Humanities and Social Science (Project No.: 16JJD740006) conducted by the Center for Linguistics and Applied Linguistics, Guangdong University of Foreign Studies.
文摘This paper examines an under-researched phenomenon of mock impoliteness in Chinese online interaction,namely,the practice of hudui(lit.reciprocal jocular abuse)as a solidarity enhancing device among acquaintances.Drawing on data from Qzone interaction among Chinese university students,this study focuses on ritual features,sequential patterns and interpersonal functions of hudui through the lens of Kádár’s(2013,2017)interpersonal ritual theory.The results show that hudui is co-constructed by the online participants with the symmetric pattern of mutual abuse,which distinguishes it from previous studies of jocular abuse(i.e.,the asymmetric pattern of abuser–recipient).They also reveal that hudui accomplishes various kinds of relational work,including fostering intimacy,enhancing mutual affection-based face and creating amusement.
文摘This paper argues that ritual is not only restricted to religious activities, but can also be ethological, sociological, and ecological in nature. The artistic, stylistic, and functional characteristics of one particular festival of the Bamana in Mali to celebrate the harvest and new planting season will be analyzed. This festival primarily takes on the form of animal masquerades in which masks, puppets, drumming, singing, and dancing are blended into a ritualistic celebration of a certain cultural identity. The Bamana culture has lost religion as a marker, as Islam is now the dominant religion in Mali, but traditional social relationships and morals among the Bamana as a patriarchal society are concretized and objectified by their animal masquerades. Apart from being a seasonal festival, events from the past are commemorated; customary gender roles are defined; and some fundamental and complex social concepts are reinforced by a performance mode which relies on a collective memory and oral transmission.
基金a phased research result of the “Study of the Traumatic Memories of the Nanjing Massacre in the Context of a Community with a Shared Future for Mankind”(21BZS095)a program funded by the National Social Science Fund of China (NSSFC)
文摘Ritual education has become an important social approach to disciplining individuals and constructing value identity because of its unique attributes and its capacity to reshape individual behaviors and values through ritual practice.Only by properly grasping the internal logic of the construction of value identity through ritual education can we accurately identify problems arising from ritual education and put forward practical countermeasures and suggestions accordingly.Through the“eight etiquette rules and four ceremonies”campaign and the national memorial ceremony for the Nanjing Massacre victims,Jiangsu has accumulated rich experience in ritual education.Still,in theory,there remain misconceptions;in practice,old problems persist,such as the preference of form to content and lack of refinement and effective use of ritual symbols.The solution to these problems must be based on a thorough understanding of the internal logic of the construction of value identity through ritual education.It is also necessary to further improve ritual space,ritual practices,ritual symbols,and ritual themes to develop an exemplary Jiangsu approach to ritual education in China.
文摘This paper presents results from preliminary assessments in Ngasamo ward, Busega district in Simiyu region. The main objective was to assess cultural heritage assets in some areas of Bariadi district in Simiyu region. Specific objectives of the assessment are to identify tangible cultural heritage resources in Simiyu region;to identify intangible cultural heritage resources in Simiyu region;and to provide suggestions for pertinent protection, conservation and presentation of cultural heritage resources. The assessment was carried out through surveys that included documentation together with records for Global Positioning System (GPS) coordinates per surveyed locality;key informant interviews;and Focus Group Discussion. Results from the assessment revealed several worship areas that include immovable physical objects associated to ritual performance places. For example, wells like Luhuhi in Ilula village, Nkindwa biye tree in Ilula village, Magahi well in Isenge village, Isangijo hill at Isenge village, Dutwa well in Isenge village, Nyabusalu well in Igalukilo village and similar others are worship places that were revealed by informants. The assessment uncovered granite rock boulders that are being chopped off flakes for traditional medicine use in the area. Some cultural heritage sites have been identified such that a lot more needs to be explored in order to establish existence of other physical cultural heritage sites in Busega district, Bariadi district. For example, the grinding hollows, bao and the like are unique heritage resources. Such resources including undiscovered immovable archaeological objects would need presentation of sustainable preservation as well as conservation plans in line with Antiquities Acts, Antiquities Rules and Monuments of 1980 together with Cultural Heritage Policy of 2008.
文摘Organizational culture is a system of shared meaning held by its members that distinguishes their organization from other organizations(Schein EH. 1996, p. 229-240). It is a structure of values, beliefs, and assumptions deemed appropriate in thinking and acting inside an organization. Organizational culture is relative to a company's success. Storytelling, organization rituals,and corporate socialization can reflect organizational culture. Those are a series of cultural artifacts or the perceptible facets of an organization's culture that help materialize the company's success. Starbucks is both a successful company and brand that with a special and great organizational culture. Its motto:"We aren't in the coffee business, serving people. We are in the people business, serving coffee,"or, to put it more simply,"Starbucks is pretty darn nice place to hang out"(Serwer and Bonamici). Starbucks doesn't just sell coffee. They sell spiritual culture. They sell a feeling that can increase peace and relax, instead of noises from outside. That's why Starbucks Coffee Shops have become America's, and even the world's public living and dining rooms.In 1971, the fist Starbucks store opened in Seattle. There are over 11,000 Starbucks locations in 37 countries. This paper examines the Starbucks' culture through their storytelling, place, organization rituals, and corporate socialization, and various other customs.
文摘The paper mainly presents three rituals in China and western countries with the documentary method,namely wedding dressand decoration,wedding ceremony,and wedding banquet,then discusses their similarities and differences,helping people to know aboutwedding culture in eastern and western countries.
文摘The first record of ritualized combat behavior between two male Calloselasma rhodostoma（Malayan Pit Viper） was observed in Sakaerat Biosphere Reserve, Nakhon Ratchasima, Thailand. Although most of the behavior of C. rhodostoma was similar to that recorded for other viperids, an instance of submissive behavior, which to our knowledge, has not been recorded in any snake species. Additional field observations are required to better understand the structure and function of combat behavior in C. rhodostoma.
文摘Livestock play significant roles in the lives of different peoples in Ethiopia. The importance of livestock and culture associated with them has got a greater impetus in the post-conflict political reform in Ethiopia. The 1990s reform provided opportunities for various ethnic groups to resuscitate aspects of their traditions that were suppressed under the previous regimes. The purpose of this study is to explore socio-economic and environmental roles of cultural based notion of cattle counting rite of the Wolaita People. The practices of cattle counting of Wolaita are called as Dala and Lika, which refers to ceremonies of public displaying of one’s own cattle wealth numbering minimum of, respectively, hundred and thousand cattle. The Dala and Lika ceremonies honor men. However, there is also Gimuwa ceremony which honors women. The ceremony of cattle counting is accompanied by the lavish feasts and series of rituals. The central figures in cattle counting rite are wealthy farmers who wish to achieve social prestige by demonstrating their cattle wealth. The practices have got a greater attention by the farmers of Wolaita since the fall of the socialist regime in 1991. Using ethnographic technique, this article tried to explore the practices of the Dala, Lika and Gimuwa, focusing on how the cattle counting rite gives economic and social status to the farmers and ensure environmental sustainability.
文摘The question that I attempted to consider relates to the advantages of contemporary Pagan rituals,as performed by a group of Israeli Pagans nowadays.Ritual is viewed as a special language that is expressed in structured actions,performed in a special space,at a specific period of time.Humans have the capacity to create a verbal language and use it for social communication.A similar mechanism enables humans to create rituals.Ritual behavior is initiated by a certain cause,which means that it has a purpose.Most scholars consider ritual as a social mechanism that enables society to experience its ethos,and bring different streams of ideologies into cohesion.It is also accepted that ritual is performed in order to restore order in the social type of existence that has been threatened or damaged.Among the different ritual theories on which I base my approach,I prefer Gruenwald’s ritual theory.Gruenwald understands ritual as a performative expression of cerebral(or cortical)processes,similar to the linguistic cognitive and conceptual processes.In religion,rituals are performed in a context that seeks meaning in the framework of the holy(Gruenwald,2003,pp.3,12).The actual performance of ritual ceremony achieves its goal by causing actual transformation of the reality that needs change(for instance:creating a sacred time,or conferring a sacred status).The actual change is a mental transformation;the mind strives to gain control over reality.The ritual performed restores an infracted metaphysical condition.According to Gruenwald,in order to achieve the ritual goal it has to be performed in some context that is meaningful for the participants.The myth,of which the participants are familiar with,confers that context.The Neo-Pagan ritual context is based on the mythic idea that our universe is interconnected in an all-inclusive energetic web.I intend to demonstrate the process that enables the ritual participants to undergo an emotional and spiritual transformation that elevates their self-esteem,and give their life a meaning of a life worth living.
文摘In this paper, we shall describe the way in which some Vietnamese people cope with death and dying. Authors surveyed approximately 302 relative people in the north of Vietnam. The sample showed broad demographic variation. Among respondents, 73% were female and 27% were male. The instrument shows a good reliability of the total scores (Cronbach’s α= 0.93). Both exploratory factor analysis and confirmatory factor analysis are used. The model tested was a relatively simple model with three latent factors. They are belief, fear, and ritual and all of them are positive correlated. The relationships among factors are further analyzed and the mediating relationships are found.
基金This study was supported by the Humanities and Social Sciences Project of the Ministry of Education(No.23YJA790070)the Graduate Innovation Research Project of Southwest Minzu University(No.YB2022621)the Research Project of BCIMY(No.BCIMY1910).
文摘Establishing a sense of ritual within tourism consumption scenarios offers tourists the opportunity for interactive engagement.Drawing upon the value co-creation theory,this study constructed an influence mechanism model to examine tourists'active engagement in the process of co-creating tourism experience values.It employed Partial Least Squares Structural Equation Modeling(PLS-SEM)to empirically test the proposed hypotheses.The findings demonstrate that the model constructed in the present study exhibits robust reliability,validity,and explanatory power.The perception of the sense of ritual in tourism exerts a significant positive influence on tourists’co-creation of tourism experience values,thereby significantly enhancing both the communitas and flow experienced by tourists during their travels.Moreover,such communitas and flow can mediate the influence of the sense of ritual in tourism on tourists’co-creation of tourism experience values.This study contributes to advancing the current research on tourists’co-creation of tourism experience values and the sense of ritual in tourism,thereby providing theoretical foundations for cultivating a sense of ritual within tourism consumption scenarios.
基金I thank the African Studies Centre(ASCL),Leiden University,The Netherlands,for inviting me as a vip researcher which enabled me to work on this manuscript.I would also like to thank Dr.Amos Ron,head of the Department of Tourism,Ashkelon Academic College,for his enlightening comments,which greatly contributed to the article.
文摘Sacred spaces have usually been presented dichotomously in pilgrimage studies:small or big,near or far,at the“center of the world”or at the margins.This article discusses a unique combined pilgrimage during the Seged holiday of the Jews of Ethiopia,which is still celebrated today.Based on testimonies,I conclude that they made a physical and symbolic journey from the“small place”to the“big place”.The“big place”,similarly to the sacredness itself,was also divided into two memory places.The liturgy of the Seged mediated between the“small place”and the“big place”.It also created a connection between the“small time”which includes the small everyday actions,and the“big time”which includes large leaps toward a mythological past.
