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A ritual is a set of actions, often thought to have symbolic value, the performance of which is usually prescribed by a religion or by the traditions of a community by religious or political laws because of the perceived efficacy of those actions
A ritual may be performed at regular intervals, or on specific occasions, or at the discretion of individuals or communities. It may be performed by a single individual, by a group, or by the entire community; in arbitrary places, or in places especially reserved for it; either in public, in private, or before specific people. A ritual may be restricted to a certain subset of the community, and may enable or underscore the passage between religious or social states.
The purposes of rituals are varied; they include compliance with religious obligations or ideals, satisfaction of spiritual or emotional needs of the practitioners, strengthening of social bonds, demonstration of respect or submission, stating one's affiliation, obtaining social acceptance or approval for some event — or, sometimes, just for the pleasure of the ritual itself.
Rituals of various kinds are a feature of almost all known human societies, past or present. They include not only the various worship rites and sacraments of organized religions and cults, but also the rites of passage of certain societies, oaths of allegiance, coronations, and presidential inaugurations, marriages and funerals, school "rush" traditions and graduations, club meetings, sports events, Halloween parties and veteran parades, Christmas shopping, and more. Many activities that are ostensibly performed for concrete purposes, such as jury trials, execution of criminals, and scientific symposia, are loaded with purely symbolic actions prescribed by regulations or tradition, and thus partly ritualistic in nature. Even common actions like hand-shaking and saying hello are rituals.
In any case, an essential feature of a ritual is that the actions and their symbolism are not arbitrarily chosen by the performers, nor dictated by logic or necessity, but either are prescribed and imposed upon the performers by some external source or are inherited unconsciously from social traditions.
Due to their symbolic nature, there are hardly any limits to the kind of actions that may be incorporated in a ritual. The rites of past and present societies have typically involved special gestures and words, recitation of fixed texts, performance of special music, songs or dances, processions, manipulation of certain objects, use of special dresses, consumption of special food, drink, or drugs, and much more. Religious rituals have also included animal sacrifice, human sacrifice, ritual suicide, and ritual murder. Ritual lamentation -- song performed with weeping -- in many societies was regarded as required to ritually carry the departed soul to a safe afterlife (Tolbert 1990a, 1990b; Wilce 2006).
Ritual serves diverse purposes including, but not limited to:
- Ritual purification with the aim of removing uncleanliness, which may be real or symbolic.
In religion, a ritual can comprise the prescribed outward forms of performing, the cultus or cult of a particular observation within a religion or religious denomination. Although ritual is often used in context with worship performed in a church, the actual relationship between any religion's doctrine and its ritual(s) can vary considerably from organized religion to non-institutionalized spirituality, such as ayahuasca shamanism as practiced by the Urarina of the upper Amazon. Rituals often have a close connection with reverence, thus a ritual in many cases expresses reverence for a deity or idealized state of humanity.
However, despite these understandings of ritual, the significance of ritual as a force for creating and maintaining religions has been largely under-studied. The possibilities allowed by ritual's distinctive combination of traditional meaning with instrumental or partially instrumental actions has been underestimated by many religious studies scholars who instead account for the formation of religious groups in terms of "expression" of mental beliefs (or other mentalistic accounts) rather than in terms of social bodily actions that become symbolic over time.
Rituals have formed a part of human culture for tens of thousands of years. The earliest known evidence of burial rituals dates from around 20,000 years ago. (Older skeletons show no signs of deliberate 'burial', and as such lack clear evidence of having been ritually treated.)
Alongside the personal dimensions of worship and reverence, rituals can have a more basic social function in expressing, fixing and reinforcing the shared values and beliefs of a society. This function can be exploited for political ends, though it lies at the heart of most sociological understandings of religious ritual.
Rituals can aid in creating a firm sense of group identity. Humans have used rituals to create social bonds and even to nourish interpersonal relationships.
Any artifact found in an archaeological assemblage that is not immediately recognised as a tool or decoration is sometimes assumed to be or initially described as a ritual object. For example, the Red Deer skulls with antlers as found at Star Carr or explanations of the Beaker culture.
Anthropologists have found rituals performed across the globe, in every conceivable culture. In its most basic elements ritual is one of many cultural universals, yet cross-cultural variation in form, content and social function is often great. Of particular interest to anthropologists has been the role of ritual in structuring life crises, human development, religious enactment and entertainment. Among anthropologists, and other ethnographers, who have contributed to ritual theory are Victor Turner, Ronald Grimes, Mary Douglas, and the Biogenetic Structuralists. Anthropologists from Emile Durkheim through Turner and contemporary theorists like Michael Silverstein (2004) treat ritual as social action aimed at particular transformations often conceived in cosmic terms. Though the transformations can also be thought of as personal (e.g. the fertility and healing rituals Turner describes), even an apparently secular goal like uniting the warring states during the American Civil War (Lincoln's Gettysburg Address [for an semiotic-anthropological analysis, see Silverstein 2002] becomes a sort of cosmic event, one stretching into "eternity."
Nearly all fraternities and sororities have rituals incorporated into their structure, from elaborate and sometimes "secret" initation rites, to the formalized structure of convening a meeting. Thus, numerous aspects of ritual and ritualistic proceedings are engrained into the workings of the societies.
In psychology, the term ritual refers to a repetitive, systematic behavioral process enacted in order to neutralize or prevent anxiety and is a symptom of obsessive-compulsive disorder (OCD).
Bell, Catherine. (1997) Ritual: Perspectives and Dimensions. New York: Oxford University Press.
Bloch, Maurice. (1992) Prey into Hunter: The Politics of Religious Experience. Cambridge: Cambridge University Press.
D'Aquili, Eugene G., Charles D. Laughlin and John McManus. (1979) The Spectrum of Ritual: A Biogenetic Structural Analysis. New York: Columbia University Press.
Douglas, Mary. (1966) Purity and Danger: An Analysis of Concepts of Pollution and Taboo". London: Routledge.
Durkheim, Emile. (1912) The Elementary Forms Of The Religious Life.
Erikson, Erik. (1977) Toys and Reasons: Stages in the Ritualization of Experience. New York: Norton.
Gennep, Arnold van. (1960) The Rites of Passage. Chicago: Chicago University Press.
Grimes, Ronald L. (1994) The Beginnings of Ritual Studies. Columbia, SC: University of South Carolina Press.
Malinowski, Bronislaw. (1948) Magic, Science and Religion. Boston: Beacon Press.
Rappaport, Roy A. (1999) Ritual and Religion in the Making of Humanity. Cambridge: Cambridge University Press.
Smith, Jonathan Z. (1987) To Take Place: Toward Theory in Ritual. Chicago: University of Chicago Press.
Staal, Frits (1990) "Ritual and Mantras: Rules Without Meaning". New York: Peter Lang Publishing, Inc.
Turner, Victor W. (1969) The Ritual Process: Structure and Anti-Structure. Chicago: Aldine Publishing Company.
- Civil religion
- Obsessive-compulsive disorder
- Structural ritualization theory
- Myth and ritual
Durkheim, E. 1965 . The Elementary Forms of the Religious Life. New York: The Free Press.
Fogelin, L. 2007. The Archaeology of Religious Ritual. Annual Review of Anthropology 36:55–71.
Silverstein, M. 2003. Talking Politics :The Substance of Style from Abe to "W". Chicago: Prickly Paradigm Press (distributed by University of Chicago). —. 2004. "Cultural" Concepts and the Language-Culture Nexus. Current Anthropology 45:621-652.
Tolbert, E. 1990a. Women Cry with Words: Symbolization of Affect in the Karelian Lament. Yearbook for Traditional Music 22:80-105. —. 1990b. "Magico-Religious Power and Gender in the Karelian Lament," in Music, Gender, and Culture, vol. 1, Intercultural Music Studies. Edited by M. Herndon and S. Zigler, pp. 41-56. Wilhelmshaven, DE.: International Council for Traditional Music, Florian Noetzel Verlag.
Turner, V. W. 1969. The Ritual Process: Structure and Anti-Structure. Harmondsworth: Penguin. —. 1967. The Forest of Symbols: Aspects of Ndembu Ritual. Ithaca and London: Cornell University Press.
Wilce, J. M. 2006. Magical Laments and Anthropological Reflections: The Production and Circulation of Anthropological Text as Ritual Activity. Current Anthropology 47:891-914.
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