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Lars Kirkhusmo Pharo - One of the best experts on this subject based on the ideXlab platform.
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I The Ritual Practice of Time of the Long Count Calendar of the Classic Maya Civilisation
The Ritual Practice of Time, 2014Co-Authors: Lars Kirkhusmo PharoAbstract:The constructed denomination "Maya" comprises c. seven or eight million people who speak a Mayan language today. The tradition of observing the Long Count calendar continued probably into the sixteenth century. It is, however, only the classic Maya civilisation that has left a quite comprehensive record of inscriptions containing Long Count dates and the related Ritual Practice of time. The dates and descriptions indicating the Ritual Practice of time of the Long Count calendar are only recognisable in the Maya inscriptions. The world was symbolically recreated in Rituals of time because the Maya feared that the termination of the major time units of the Long Count calendar might also mean the destruction or annihilation of the world and humanity. The inscriptions on the classic Maya stone monuments attest that the Ritual Practice of time was in fact "the germination" of the novel time period.Keywords: Classic Maya civilisation; long count calendar; Maya inscriptions; Ritual Practice
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V A Comparative Analysis of Ritual Practice of Time
The Ritual Practice of Time, 2014Co-Authors: Lars Kirkhusmo PharoAbstract:The Ritual Practice of time has been analysed concerning the Ritual's relation to the cosmogony and the past, space, its social meaning and function, power, the future, and the philosophy of the order and the quality of divine/sacred time. The context of the Ritual language influences the interpretation of the inscriptions. Rituals celebrated at the termination of the 260-day calendar, the 365-day calendar and the 52-year calendar entail an ending of the old and the introduction of a new calendar period. A determined structure of the proceedings of the Rituals of time of the Long Count calendar cannot be discerned in the classic Maya inscriptions. The Ritual Practice of the politics of time is intimately related with the religious and socio-political structure. The complicated temporal philosophy and Practices of this calendar is to be explicated through simultaneous historical-philological studies and field research in collaboration with the Indigenous peoples.Keywords: Long Count calendar; politics of time; Ritual Practices; Ritual temporal Practice
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III The Ritual Practice of Time of the 365-day Calendar of the Postclassic Yucatec Civilisation
The Ritual Practice of Time, 2014Co-Authors: Lars Kirkhusmo PharoAbstract:The so-called Burner period 65-day intervals of the cyclical 260-day calendar are only acknowledged from Yucatec sources and therefore believed to represent an exclusive Yucatecian tradition. The Burner periods are recorded in the almanacs of divination both on good and bad days. The account of the Burner ceremonies in The Codex Perez and The Book of Chilam Balam of Mani is accordingly incoherent and incomplete. The 260-day calendar had local names in the different languages in Mesoamerica but their meanings could be the same. This means that four interdependent "period-ending rites" or Ritual Practice of time observed four time intervals in a single spatial-temporal Ritual. The religious and sociopolitical context is obscure and has therefore not been analysed in relation with these ceremonies. The four Burner ceremonies of a quadripartite 65-day sequence can therefore have functioned as a symbolic agricultural Ritual delineating the 260-day agricultural period and the milpa.Keywords: 260-day calendar; Burner ceremonies; Postclassic Yucate; quadripartite 65-day intervals; Ritual Practice; The Codex Perez
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IV The Ritual Practice of Time of the 52-year Calendar of the Postclassic Aztec Civilisation
The Ritual Practice of Time, 2014Co-Authors: Lars Kirkhusmo PharoAbstract:The 52-year calendar was introduced by Ce Tochtli and ended by Matlactli omome Calli. The Aztecs celebrated an important fire-Ritual called xiuhmolpilli at the end of the 52-year cycle according to the Spanish ethnographer missionaries. The 52-year time calendar count was correlated with quadripartite horizontal space. The Aztecs perceived the 52-year calendar as consisting of four thirteen-year cycles in one great cycle. The four Year Bearers has reigned thirteen years each when the 52-year calendar cycle has passed. The new fire of the 52-year calendar had accordingly the symbolic meaning of renewing. Consequently, the 52-year calendar Ritual was not always celebrated on the date of the completion and beginning of the 52-year calendar. The ideology of the political, socio-economic and military elite creates the social patterns and the fundamental understanding of time. The structuring and renewing of historical time of the 52-year calendar, linear or cyclical, had a political aspect.Keywords: 52-year calendar; Aztec Ritual Practice; New Fire Ceremony; Postclassic Aztec civilisation; Spanish ethnographer missionaries
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The Ritual Practice of Time of the 260-day Calendar and the 365-day Calendar of the Postclassic Yucatec Civilisation
The Ritual Practice of Time, 2014Co-Authors: Lars Kirkhusmo PharoAbstract:The 260-day calendar and the 365-day calendar constitute the major time computation systems Mesoamerican civilisations have in common. The 260-day calendar is today in use in particular among the Mixe whereas in the highlands of Guatemala this calendar is Practiced by the K'iche' but is also known by the Ixil, Akateko, Q'anjob'al, Mam, Popti and Chuj. The 260-day calendar and the 365-day calendar were first recognised in the writing system of the Zapotecs in Oaxaca, Mexico. But it is the postclassic Yucatec Maya culture from the Yucatan peninsula in southern Mexico that provides the unrivalled information of the Ritual Practice of time of the 260-day calendar and of the 365-day calendar. The Yucatec Maya spoke in the postclassic period, and still speak today. The sources, however, document a fundamental difference between the nobility and the commoners, and also a quite large amount of religious specialists in Yucatan at that time.Keywords: 260-day calendar; 365-day calendar; postclassic Yucatec Maya culture; Yucatec civilisation
Takie Sugiyama Lebra - One of the best experts on this subject based on the ideXlab platform.
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The Rousing Drum: Ritual Practice in a Japanese Community
American Ethnologist, 2000Co-Authors: Takie Sugiyama LebraAbstract:The Rousing Drum: Ritual Practice in. Japanese Community. Scott Schnell. Honolulu: University of Hawai'i Press, 1999. ix. 363 pp., maps, photographs, notes, bibliography, index.
Douglas A. Marshall - One of the best experts on this subject based on the ideXlab platform.
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Behavior, Belonging, and Belief: A Theory of Ritual Practice
Sociological Theory, 2002Co-Authors: Douglas A. MarshallAbstract:A new model of Ritual based on Durkheim's ([1912] 1995) theory is developed. It is argued that Ritual Practices generate belief and belonging in participants by activating multiple social-psycholog...
Matthew A. Peeples - One of the best experts on this subject based on the ideXlab platform.
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Network analysis of intrasite material networks and Ritual Practice at Pueblo Bonito
Journal of Anthropological Archaeology, 2019Co-Authors: Evan Giomi, Matthew A. PeeplesAbstract:Abstract The Chaco World, centered on the San Juan Basin of New Mexico, in the Southwestern U.S.A., was organized largely around Ritual activities, including the use and deposition of a wide range of rare and unusual objects. The great houses of Chaco Canyon were foundational in the development of these Ritual activities. Biographical or assemblage-oriented approaches are well suited to studying Ritual behavior and have been successfully applied to understanding religious Ritual at Chacoan great houses, especially the site of Pueblo Bonito. While formal network analyses (and traditional statistical analyses) are typically used to evaluate relationships between archaeological sites, we argue that network analysis also has great utility in expanding existing biographical approaches to Chacoan Ritual. Applying network methods to a network of general artifact classes (like turquoise or pipes) from different room contexts within Pueblo Bonito helps to understand the co-associations of objects grouped together through common use or deposition, likely in the course of Ritual activities. These co-associations help expand our knowledge of Ritual behavior within Pueblo Bonito, indicating distinctions between architectural spaces based on specialized Ritual Practices. This analysis also has important implications for Chacoan social organization, supporting existing arguments for a Chacoan house society model.
John Nelson - One of the best experts on this subject based on the ideXlab platform.
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social memory as Ritual Practice commemorating spirits of the military dead at yasukuni shinto shrine
The Journal of Asian Studies, 2003Co-Authors: John NelsonAbstract:For architects of citizenship and nationhood, there is no shortage of conflicts and wars from which to build modern myths about submerging individual suffering and loss to greater causes. The grief, anger, and despair of individuals can be integrated over time into collectively shared assumptions about the indebtedness of the living to their heroic compatriots and ancestors. To remember these conflicts and those who (depending on the political context) either “lost” or “gave” their lives has been throughout recent history a vital act of citizenship, both “affirming the community at large and asserting its moral character” (Winter 1995, 85). Certainly from an American perspective, national identity remains “inexorably intertwined with the commemoration and memory of past wars” (Piehler 1995, 3). This observation applies even more intensely elsewhere in the world (e.g., Russia, China, France, Japan) where the loss of combatant and civilian life has been far greater.
