Search Results (27)

Tibetan Buddhist ritualists devote immense energy to constructing specialized material items employed during practical rites. These material objects, such as gtor ma (ritual offering cakes), glud (dough effigies), and so forth, serve as conduits between the human and non-human, immaterial realm. This article examines the material, human, and immaterial non-human agencies in a particular grib mdos (defilement substitute-offering ritual) that invokes the deity Yamāri and summons an entity called the Grib bdag (Defilement Master) to clear away defilements (grib). This ritual demonstrates fluid dynamics between the material and immaterial, as human and non-human agencies seemingly blend. I will argue that although the material and non-human elements constitute key aspects of this rite, ultimately an emphasis on how human agency shapes and constructs the material and non-human dimensions captures the salient dynamics of both the ritual and its related textual production. This approach aims to center human cognition, the historical development of ritual, and hence practice and textual creativity. Full article

Foreign remittances have become a crucial component of the Nepalese economy. This study investigates the impact of remittances on household consumption patterns in rural Nepal using data from the World Bank’s Nepal Household Risk and Vulnerability (NHRV) Survey Panel, covering the period from 2016 to 2018. Employing an instrumental variable regression approach, we estimate the elasticity of remittances to various consumption categories. Our findings indicate that foreign remittances significantly affect total consumption expenditure. Disaggregated results reveal that remittances positively influence spending on food items and non-food categories such as education and healthcare, highlighting their role in enhancing nutrition and human capital development. However, remittances do not contribute to unproductive expenditures like tobacco, alcohol, or rituals. Therefore, other things remaining the same, remittance is enhancing welfare in rural Nepali households. Full article

Set in a wide open plain, the monolith of Uluṟu (‘Ayers Rock’) has become an internationally recognizable symbol for the Australian outback, currently attracting hundreds of thousands of tourists each year. Promoted since the 1950s as an exotic tourist destination, one of the major activities has been the ‘conquest’ of Uluṟu by completing the steep climb to the top. Always disapproved by the Aṉangu, the Indigenous Australian community of the area, and actively discouraged since 1990, the climb became an extremely contentious issue in the final two years before it was permanently closed to tourists on 26 October 2019. Given that climbing Uluṟu as a tourist activity has become an event of the past, this paper will examine the nature, materiality, and potential heritage value of the portable material culture associated with the climb. The background to the history of climbing Uluṟu in the context of European invasion (‘exploration’), the nature of tourism at Uluṟu and the role climbing played in this, as well as the management decisions that led to the closure of the climb can be grouped into four thematic periods: the beginnings of settler colonialist ascents (1873–1950), the ‘heroic’ age of Uluṟu tourism (1950–1958), lodges in a National Park (1958–1985), and joint management and the eventual closure of the climb (1985–2019). Based on a description of the material culture associated with the climb, particularly badges, patches and certificates, and drawing on the methodologies of historic and material culture studies, this paper will discuss the various interpretations of climbing Uluṟu and how the portable material culture reflects or exemplifies climbing as a conquest and heroic deed, as a spiritual ritual, and as a violation of cultural rights. After examining the materiality of the wearable material culture, we conclude by exploring which of these portable items are culturally significant and which, if any, should be curated in public collections. Full article

Background: Obsessive–compulsive disorder (OCD) is a psychiatric disorder with poorly detailed subtypes/dimensions, such as religious OCD (ROCD). To date, little is known about ROCD characteristics. This work aimed to describe the sociodemographic and clinical characteristics, along with the religiosity and spirituality, of Lebanese Muslim citizens diagnosed with OCD and exhibiting religious symptoms. Methods: Participants were Lebanese Muslims, outpatients with OCD and religious symptoms, aged 18 or above, who could complete a questionnaire. Exclusion criteria were as follows: other psychiatric disorders and cognitive or physical impairments preventing participation. They completed a questionnaire including the 25-item Arabic Scale of Obsessions and Compulsions (10 questions addressing obsessions, 10 questions addressing compulsions, and 5 filler items, all of which were rated on a 4–point Likert scale, with higher total scores indicating increasing severity), the 26-item Spiritual Involvement and Beliefs Scale (rated on a 5-point Likert scale, with higher scores indicating higher spirituality), and questions assessing sociodemographic, clinical, and religiosity variables. Results: Fifty adults (62% females, 52% aged between 18 and 29 years) completed the study. They had mild (26%), moderate (48%), and severe (26%) OCD symptoms. The majority attended religious school at least at one point in their life and described a moderate to very high degree of self-religiosity and parental religiosity. Group comparisons (patients with mild vs. moderate vs. severe OCD symptoms) showed significant differences with regard to a family history of psychiatric disorders (p = 0.043), the frequency of self-questioning if they prayed correctly (p = 0.005), a higher rating of partial ablution repetition (p = 0.006), and the frequency of partial ablution repetitions (p = 0.041). No significant group differences were noted with regard to sociodemographic or spirituality outcomes. The prevalence of religious doubts (i.e., self-questioning if praying correctly) and specific rituals (partial ablution repetition) among severe OCD patients were 100% (13/13) and 77% (10/13), respectively. Conclusions: The results suggest a link between specific religious practices and OCD severity, underscoring the need for culturally sensitive approaches in diagnosing and treating ROCD. Full article

This article argues that the nineteenth century US whaling industry provides an oceanic perspective on extractive zones that illuminates their multi-sited, multiscalar nature where the local and global are deeply entangled. Further, I suggest that viewing this process through the underexamined lens of religion can contribute to a fuller understanding of the widespread, often neglected, impacts of extractivism. I take an 1845 sermon by liberal Protestant theologian Horace Bushnell, “A Discourse on the Moral Uses of the Sea,” read alongside the labors of the American whaling industry, as a mid-nineteenth century moment to consider the concealment of the natural resource extraction that is necessary for the production of the conditions of possibility for the imagination of “civilization” ideologically and theologically in the mid-nineteenth century. I look to the journey of whale teeth as they move between waste, items of trade in a global capitalist market, and powerful ritual objects in Fiji, assessing how the extractive zone as a contact zone also transforms religion, which in turn can be a location of agency and resistance. The article calls attention to the critical entanglements of indigenous and settler worlds, whose stories cannot be told separately from one another. Full article

Background: Previous research shows that grief causes medical and psychological problems for a substantial minority of the bereaved, which places stress on modern medical and social welfare systems. Other research demonstrates that funeral dissatisfaction correlates with medical and psychological problems, but does not address what aspects of funerals cause greatest satisfaction or dissatisfaction. We examined anonymized survey responses describing aspects of funerals causing the greatest anxiety or relief to bereaved Japanese individuals—and in turn affecting medical/welfare costs for the entire society. Method: A research team centered at Kyoto University collected over 1400 questionnaires from recently bereaved Japanese, of whom more than 300 volunteered anonymous comments about their funeral experiences. This article categorizes and analyses these qualitative data. Results: We classified their comments into 10 themes: Hospital Interaction; Pre-arrangement; Timing good-byes; Attendance; Friends/relations; Rituals; Crematorium; Ceremonial meals; Costs; Follow-up. Conclusions: The greatest disappointment appeared in attendance, connection to friends and relations and rituals. When lacking, insufficient, or ill-handled, these leave long-standing bad memories and dissatisfaction that aggravate mourners’ psychological and physical ailments. Our research highlights the psychological effects of cremation, and the value of itemization and explanation of funeral costs. Funeral directors can significantly reduce dissatisfaction by awareness of and sensitivity to these issues, thus contributing to national health and welfare. Full article

Slavic folk culture is a fusion of Christian and of pre-Christian, pagan beliefs based on magic. This article is devoted specifically to ancient pre-Christian ideas about death and posthumous existence and the associated magical rituals and prohibitions, which persist to our time. It considers the following interactions between the living and the dead: 1. the measures taken and prohibitions observed by the living to ensure their well-being in the other world; 2. the measures taken by the living to ensure the well-being of their dead relatives in the other world (including funeral rites; memorial rites; cemetery visits; providing the dead with food, clothes, and items necessary for postmortem life; and sending messages to the other world); 3. communication between the living and the dead on certain days (including taking opportunities to meet, see, and hear them; treat them; prepare a bed for them; and wash them); 4. fear of the dead and their return and the desire to placate them to prevent them from causing natural disasters (hail, droughts, floods, etc.), crop failures, cattle deaths, diseases, and death; 5. magical ways for protecting oneself from the “walking dead”; 6. transforming the dead into mythological characters—for example, house-, water-, or forest-spirits and mermaids. The material presented in the article is drawn from published and archival sources collected by folklorists and ethnographers of the XIX and XX centuries in different regions of the Slavic world, as well as from field recordings made by the author and his colleagues in Polesie, the borderland of Belarus and Ukraine, in the 1960–1980s, in the Russian North and in the Carpathian region in the 1990s. It shows that the relationship between the living and the dead in folk beliefs does not fit comfortably within the widespread notion of an “ancestor cult”. It argues that the dead are both venerated and feared and that the living feel a dependence on their ancestors and a desire to strictly observe the boundary between the two worlds. Full article

This article provides a critical review of the results of the Asuka Historical Museum’s excavation of the Asukadera wooden pagoda site in Japan since 2015, and its implications for Buddhist cultural exchange in East Asia. The second section examines the Asuka Historical Museum’s categorization and scientific analysis of the beads, pearls, horse gear, earrings, gold and silver artifacts, mica, and śarīra containers. We assert that most objects excavated from the Asukadera wooden pagoda site are relics from the Asuka era (538–710), when the pagoda was first established in 593, and only a limited number of artifacts, such as the śarīra [relics] container, were added after the wooden pagoda was burned down in 1196. The third section compares the archeological remains from the Asukadera wooden pagoda site and the reliquary objects from the Paekche Wanghŭng-sa site (577) and Mirŭk-sa site (639), which have been conventionally considered to be its models. What the relics from these three historical sites have in common is that they include clothing accessories nobles wore as they participated in the Buddhist rituals of enshrining the śarīra in a wooden pagoda. However, some differences in the metallic craft items, such as crowns and belts, were still found between Paekche and Japan, which was due to the difference in costume styles in the respective countries at the time. Also, horse gear and lamellar armor unearthed from Asukadera sites was not found in Paekche temple sites, but is similar to earlier Japanese kofun (megalithic tumuli) grave goods, which provides evidence that as Buddhism was transferred to Japan from Paekche, it was not accepted in completely the same form. Full article

Prehistoric communities had strong ties with the animal world that surrounded them—animals were prey, sources of food, and raw materials, but also threats and mysteries, and certain animals often had an important place in the symbolic realm. With the process of domestication and the switch to animal husbandry as the main source of animal food, these relations changed considerably, and a certain dichotomy between “the domestic” and “the wild” may be noted in numerous past communities. When it comes to the Neolithic period in the Balkans, domestic animals had an important place in subsistence and economy, and it seems that cattle had a particularly prominent symbolic role. Wild species preserved some of their significance in both subsistence and symbolic realms, especially cervids (red deer, roe deer, and fallow deer). In this paper, the place of deer in the material culture of the Neolithic communities in the Balkans will be analysed: skeletal elements of deer were used for the production of diverse items, including non-utilitarian ones, or were part of ritual depositions, and deer representations are encountered in other materials, such as clay figurines. The symbolic meaning of deer cannot be reconstructed with certainty; however, it is probable that deer were tied with territoriality and the landscape. Full article

Apropos of Spanish or Languedocien elements manifest in the late 13th-century Durandus Pontifical, this study explores the relationship between high medieval ritual and identity formation. It introduces the notion of liturgical use, an inclusive term for the body of customs that determined the way ceremonies were performed by lasting communities with a sense of belonging together. The primary challenge of comparing uses lies in selecting and systematizing the relevant information and interpreting the results. The authors argue that this challenge can be met by reducing the evidence to textual items and positions that lend themselves to large-scale comparative analysis in both time and space. As the main methodological contribution, they introduce the principle of mapping and drawing historical and cultural conclusions from their patterns. By summarizing a decade of careful research into thousands of sources accomplished by the team of the Usuarium database, they present four historical layers of medieval liturgical history, termed formative periods, and outline convergent geographical areas that they call liturgical landscapes. Since data on a lower level rarely correspond to smaller contiguous areas, they interpret the phenomenon called artificial diversity through medieval concepts of regionality and cultural transfer, formulating some thought experiments to understand the ways in which a Europe of uses once functioned. Full article

Food appreciation has been associated with favorable dietary and food waste behaviors. However, no validated food appreciation assessment currently exists. This study aimed to develop and validate a food appreciation scale (FAS) using data from two independent US-based samples recruited online. The 29-item FAS was based on existing literature regarding appreciation as a psychological construct, mindful eating, and epicurean tendencies. In Study 1, 311 participants completed the FAS, and exploratory factor analysis (EFA) was conducted. In Study 2, 300 participants completed the FAS, and confirmatory factor analysis (CFA) was conducted to determine whether the factor structure remained consistent. The EFA indicated a good model fit for a four-factor structure after excluding six items that loaded on multiple or no factors (TLI 0.95, CFI 0.97, SRMR 0.03, RMSEA 0.05), and Cronbach’s alpha indicated excellent reliability (Cronbach’s alpha values 0.82–0.9). The CFA confirmed the four-factor structure (TLI 0.97, CFI 0.98, SRMR 0.08, RMSEA 0.05) and acceptable factor loadings with a simple structure. The factors assessed active food appreciation, reflective food appreciation, mindful epicurean tendencies, and food-related rituals. The validated FAS could allow researchers to assess food appreciation, measure changes in food appreciation over time, and compare food appreciation among different study populations. Full article

Inspired by a traditional ritual, the potlatch, Indigenous Dene communities in central-northern Alaska have developed new forms of reciprocity as a response to exogenous political threats to their autonomy. The potlatch involved the ritualized gifting of food and other items to selected guests as a means of creating political equilibrium by inculcating a sense of obligatory reciprocity. Today, people are reluctant to leave their communities and have begun shipping bush food from one community to the next instead of receiving gifts of food as invited guests. This new development is in response to a perceived threat to community survival. Since the 1990s, the Alaskan state government has been threatening to close schools with fewer than 20 students. This would affect most Native communities in the region, which generally have under 200 residents and correspondingly small schools. Closures would force people to move to larger villages with functioning schools or abandon their communities and move to a larger city (Fairbanks, in this case). While the government proposal to close smaller schools has yet to be implemented, it remains a constant threat (it was last revived in 2018). The new form of food redistribution allows people to stay and reaffirm their ties to their communities while reinforcing social ties to people of other communities. Full article

Vessels with a special shape have always been a point of interest for pottery studies, especially from the perspective of the distinct functionality that these pots would have had. The ceramic typologies made for the miniature finds specific to the Middle Bronze Age in the Eastern Carpathian area include a series of such vessels attributed to the Costișa communities. Currently, the role of these pots is still under debate, being classified as ritual or special, which led to two case studies focused on investigating these miniatures. The analyzed vessels come from the Piatra Neamț—Bâtca Doamnei and Siliștea—Pe Cetățuie settlements (Neamț County), where these containers were discovered with traces of pigment or in association with colored minerals. These findings led to a series of questions related to their use, as it is known that in the Middle Bronze Age there are not many archaeological discoveries that explain the presence of pigments in the studied area. In this sense, multiplication of information was achieved by performing detailed analyses, such as optical microscopy (texture and surface details), colorimetry CIE L*a*b* (color investigation), SEM-EDX (elemental composition) and µ-FTIR (chemical compounds). The results of the interdisciplinary study led to new data on the nature of the pigment and the method of preparation, and also clues on the source of the raw material. Thus, these items illustrate the special use of miniature vessels and their probable functions. Full article

Sculpted representations of the Passion of Christ became widely used for popular religious devotion in Portuguese America. They comprise a variety of forms, since the Passion had so many episodes, and thus necessitated various bodily positions for Christ. In investigating the manufacture and trade of Latin American Baroque sculpture, it is possible to identify a market of whole-body carvings, items of dress, and loose body parts, such as heads, hands, feet, etc. This parts-based approach to sculpture, in effect, transformed them from “finished” works into “open” ones. The idea of an open artwork applies to objects that are not usually classified as art. This openness can be found in lifelike images that encourage the viewer to connect with them emotionally. In the case of images that show suffering, viewers respond with empathetic horror before the realistically proportioned and colored representations. The present study analyzes the idea of an open artwork by focusing on sculptural series of the Passion, especially scenes of the Agony in the Garden, that belong to Carmelite lay brotherhoods in São Paulo, Mogi das Cruzes, Itu, and Santos, cities in the state of São Paulo, Brazil. Images of the Passion existed in a constant process of transformation and, thus, openness, from their manner of construction to their uses in Holy Week rituals. By allowing viewers to interact with them on their own terms, we argue that devotional sculptures had far-reaching potential. Full article

This paper presents an analysis of a ritual event memorialised on stone reliefs at the ancient city of Carchemish around 800 BC. It is argued that the reliefs represent a ceremony of investiture, in which boys of royal lineage are handed out toys as oracular instruments to elicit favourable omens for the heir apparent. The inclusion of boys and their toys in the visual commemoration of a political ritual has bearings on three levels of meaning. First, it testifies to a hitherto unrecognised cult practice, involving grouping boys in age classes and harnessing their ludic practices for ritual purposes. Second, it reflects local political preoccupations connected with dynastic controversies, in an attempt to silence counternarratives through the emphatic staging of children. Finally, the chosen imagery conveys complex philosophical ideas about life, education, and individual destiny, connecting with issues of material religion and childhood studies. The study integrates interpretive perspectives from visual semiotics, architectural analysis, and ancient studies to show how, upon specific occasions, marginal groups and everyday material items, such as children and their toys, may play critical roles in collective ritual events. Full article