Divergent modes of address and (re)contextualization in Loma ritual prayer

This article explains the ritual symbolism of a sacrificial rite characteristic of the so-called 'secret societies' of the conflict-ridden Upper Guinea forest and coastal region of West Africa. Whereas the political dimension of these secret societies or cults is relatively well known, very little knowledge exists about the ritual communication with imperceptible beings around which the cults are organized. It appears from the study of Loma ritual prayer that secret mask cults are typical self-referential entities constituted by a symbolism emerging from a reconfiguration in ritual speech of modes of relationships characteristic of the social structure of the Loma of Guinea and Liberia. Against recent anthropological theories of ritual which reject the idea that ritual can be defined as communication of meaning, it is argued that Loma sacrificial prayer conveys an essential 'message' about the secret cult's constitution. In addition to an analysis of the recontextualization of modes of relationships that typifies Loma ritual prayer, the article also pays attention to indexical expressions in prayer which serve to negotiate social relationships and power relations external to the ritual context.     

Descent, Affinity, and Ritual Relations in Eastern Turkey

The available anthropological literature on ritual co-parenthood focuses mainly on the Christian world. This paper discusses and analyzes the structure and functions of kivrelik , a form of ritual co-parenthood established through the Islamic ritual of circumcision and practiced in Eastern Turkey. It explains howw kivrelik can function as either an intra-group or an inter-group integrative mechanism, or as a device to extend one's personal social network. It also discusses the complementary and supplemental uses of ritual kinship, descent, and affinity.     

Cognizing "Cognized Models"

In his later work Rappaport acknowledged that his earlier efforts had overemphasized organic and ecological functions in the explanation of cultural phenomena. He then distanced himself from both idealism and reductive materialism and set out to understand the complexities of cultural understandings and ritual. Specifically, he shifted from functionalism to formalism in an effort to understand ritual and its language in relation to cultural norms. Ultimately his analysis was implicitly structural, understanding the part as a constituent of an overarching arrangement and in terms of what Althusser would have called "structural causality." Although his work benefited from this shift from function to structure, Rappaport did not use it to explore the political dimension. However, a holistic ecology such as the one Rappaport essayed must ultimately embrace both political ecology and historical ecology, [cognized models, ritual, political ecology, structural causality-]     

Food as the Holographic Condensation of Life in Sri Lankan Rituals

This paper seeks to elaborate the dynamics through which food acquires potency in shaping human life and organisation as it takes shape in enacting ritual transformation. I argue that whereas life and various existential concerns get condensed from the fringes of the social order into ritual, food further holographically condenses the existential concerns of life with which it is entangled as an assemblage. As such, it turns into a centripetal force in ritual by constituting a means that enables ritual and somatic transformation to materialize in the matter of food and thus in helping to render ritual effective. To grasp this complex process we will look at the basic dynamic of holographic condensation throughout the different ways in which various foods ritually enact the regeneration of life in the astrological New Year and the Sātuwe anti-sorcery healing rite in a Sinhalese Buddhist village in the North-Western province of Sri Lanka.     

On religious ritual as deference and communicative excess

I shall argue that most religious ritual is a performance that not only invokes but also performs communication. The ethnographic material from which I derive this argument is from China, in particular the temple rituals of local festivals. My argument is that a deep obeisance of welcome and departure that is both like and not like the normal ritual of greeting marks a religious from a non-religious ritual occasion and place. It is a ritual doubling that makes the honoured guest also a host. Religious ritual is a medium, and as a medium it is double in another sense. It is deference and deferral, a repeated transmission of obeisance to authority that has the authority of repetition. As well as doubling, religious ritual is excessively communicative. The medium is a performance not only of invitation and departure but also of communicative response, and it repeats this communication as a test of communicative response over and over again. Religious ritual performs both the opening and closing of communication, both the seeking and the responsive reciprocation of gift offerings with bounteousness. It is shadowed by the possibility of no response, of giving offence, of being abandoned. This possibility is acknowledged by being prevented, while the possibility that the performers are their own responders is disavowed.     

Establishing mutual misunderstanding: a Buryat shamanic ritual in Ulaanbaatar

This article discusses a strange case of shamanic ritual performed for a Buryat family in Mongolia's capital city Ulaanbaatar. This performance not only differs from those described in the regional literature, but it also seems to challenge some of the models used to account for ritual efficacy. Indeed, while the cathartic use of Buryat traumatic history to deal with a patient's misfortune in shamanic rituals is quite well documented, this performance stands out for the uncompassionate hopelessness with which spirits spoke of the family's fate as exiles in Mongolia. Meanwhile, the ever‐growing tension between participants, which culminated in an open crisis, would be a sure sign of a ritual failure had it not been the clear result of the shaman's own efforts to establish mutual misunderstanding between the spirits, the patients, and herself. Drawing on a pragmatic approach to ritual efficacy, this article ponders on the specific purpose of a performance which seems to be aimed at creating a context of miscommunication between participants.     

Alternating Ontologies: Exchange and Ritual in Anganen History

In this article I examine the changing social and historical context of exchange and ritual amongst the Anganen of the Southern Highlands Province of Papua New Guinea, a neglected theme in Highland ethnography. I focus primarily on the history of the incorporation of one spirit cult ritual, rimbu, and its relationship to the other major spirit cult, kabit, and just how these two cults inter-relate with two major categories of exchange—the ceremonial pig kill (yasolu) and the more ‘mundane’ forms of exchange associated with such events as marriage and death. It is the structural parallels, differences and interconnections between these two exchange categories and the two ritual types which have guided much of the historical development of local social structure until colonisation. This has resulted in a substantial, though not necessarily stable, integration of ritual and exchange which has been ‘played out’ over the approximately fifteen-year periods between yasolu pig kills. I argue that it is this set of oppositions that provides the structural basis for different potentialities for male capacity. On occasion these may be so graphically distinct that they may be called differing social ontologies, different baselines for being and action. Different aspects of rimbu were adopted from around the turn of the twentieth century until colonisation some 50 years later when both kabit and rimbu were abandoned under mission pressure. However, to talk about the adoption of rimbu and the changes to Anganen social structure which it helped to produce as ‘pre-colonial’ history is misleading to the extent that much of the impetus for change was bound up in the efflorescence of trade caused by the Australian pearling industry in the Torres Strait. I call this period ‘ante-colonial’ in order to highlight the impact of the Australians and the irony that what the Australians indirectly helped create, rimbu as a central feature to Anganen social life, was destroyed with the direct colonial presence and missionisation.     

Le geste et la forme dans l’expression graphique du Néolithique

The parietal painted sign keeps on the memory of gesture that produces it. It is one of the distinctive features of this particular artefact. However, it is not possible to reconstruct this gesture if we do not give the context of the sign, if we do not present the numerous physical and cultural parameters which are in charge of their production. About schematic paintings of Neolithic age, we must take the union of criterions into account such as the parietal and site topography, the cultural constraints that appoint the location of figures and the ritual practices originally of the graphical expression, etc. The painter perceives, adapts and behaves according to this spatial and social environment. We refer here to several strategies: the attention for the parietal microtopography in accordance with the signs to draw, the respect of some criterions that specify the choice of the site like the hygrophilie of places and the rubefaction of rock walls, the need to paint at the limits of the accessibility of site and wall, the use of drawing tools for increase the capacities of the body. The efficiency of the gesture consists in realizing a sign bearing a meaning because in harmony with the features of its support.     

Metaphors of Hierarchy in a Mayan Ritual

Conventional actions denoting differences in rank are considered a central part of a Mayan ritual honoring a local saint and provide the basis for the formal analysis presented here. The ritual elements—acts drawn from daily etiquette and other ritual contexts—are combined in a way consistent with classic theories of ritual. While providing the basis for a formal argument, ways of designating rank order are not treated as "empty ritual": they pose a moral problem for the participants that contributes to the meaning of the ritual itself.     

Potential and effective meaning in therapeutic ritual

Anthropologists who accept the functionalist dogma that everything in a culture is related to everything else can easily demonstrate from their own point of view that any ritual is richly meaningful. If, then, the healing power of therapeutic ritual depends on making illness meaningful, any ritual, if seen from this perspective, should be efficacious. We must distinguish, however, between potential and effective meaning, i.e. what a ritual might mean and what it does mean to participants in it who generally lack an anthropologist's global view of their culture. Effective meaning can be assessed by examining a ritual's relevance to the situation in which it occurs and factors which facilitate or hinder communication of what it might mean to particular persons. This argument is illustrated by analyzing the meaning of a Chinese healing ritual in two different situations in which it occurs.     

Punishment of Minor Female Genital Ritual Procedures: Is the Perfect the Enemy of the Good?

Female genital alteration (FGA) is any cutting, removal or destruction of any part of the external female genitalia. Various FGA practices are common throughout the world. While most frequent in Africa and Asia, transglobal migration has brought ritual FGA to Western nations. All forms of FGA are generally considered undesirable for medical and ethical reasons when performed on minors. One ritual FGA procedure is the vulvar nick (VN). This is a small laceration to the vulva that does not cause morphological changes. Besides being performed as a primary ritual procedure it has been proposed as a substitute for more extensive forms of FGA. Measures advocated or taken to reduce the burden of FGA can be punitive or non‐punitive. Even if it is unethical to perform VN, we argue that it also is unethical to attempt to suppress it through punishment. First, punishment of VN is likely to cause more harm than good overall, even to those ostensibly being protected. Second, punishment is likely to exceed legitimate retributive ends. We do not argue in favor of performing VN. Rather, we argue that non‐punitive strategies such as education and harm reduction should be employed.     

Explaining Religion without Explaining It Away: Trust, Truth, and the Evolution of Cooperation in Roy A. Rappaport's "The Obvious Aspects of Ritual"

Moving beyond the ecological functionalism of Pigs for the Ancestors, Roy Rappaport's subsequent work on ritual explored how the "obvious aspects" of ritual's formalism and the need to perform it literally embody in its performers expressions of sanctity and truth that counter the threats of lying and alternative inherent in symbolic communication. He recognized that symbolic meaning and truth presuppose social cooperation and trust between individuals, and ritual serves uniquely to reaffirm this mutuality at the level of both individual behavior and conventional meaning. Through a study of male greetings among olive baboons (Papio cynocephalus anubis), this paper illustrates how ritual in Rappaport's sense may indeed intensify cooperation in socially complex but nonlinguistic contexts by establishing a behaviorally transparent means of certifying otherwise opaque individual intentions. Thus, not only may ritual sanctify symbolic communication, but it also may have played a crucial role in its evolution, [ritual, sociocultural evolution, religion and society, symbolic communication, olive baboons, primate social behavior]     

The Materiality of Relational Transformations: Propositions for Renewed Analyses of Life-Cycle Rituals in Melanesia and Australia

ABSTRACT

This paper introduces this special issue and analyses Papua New Guinea and Australian initiation and death rituals as moments of relational transformations. Although the general argument is not completely new, it has often remained an undemonstrated statement. The paper hence focuses on the specific ways people make these changes effective and express them in their rituals. It is suggested that an invariant modus operandi is in play in which, for a relation to be transformed, its previous state must first be ritually enacted. Towards the end of the ritual, the new state of the relationship is itself publicly enacted through a manifestation of the form the relation takes after the ritual. The paper suggests that a relationship cannot be transformed in the absence of the persons concerned. The relational components need to be either directly present, such as in initiations, or mediated through objects, such as in death rituals.     

Sexuality and the Art of Seduction in Sinhalese Exorcism

In the interest of extending an understanding of ritual aesthetics this paper examines Sinhala exorcism as a domain of seduction. The analysis centres on a major Sinhala ritual held only for women, and its related mythology, in which sexuality is conceived as being destructive of regenerative processes. The rite engages seductive forces to break the destructive dynamic. The argument develops into a general discussion of the ‘logic’ of Sinhalese exorcism and how the aesthetic and seductive forces of rite are able to break the paradox of contradiction which is also integral to the ritual process. The article stresses ritual as a dynamic of both depth and surface, the two aspects being in complementary relation.     

Becoming a Christian in Fiji: an ethnographic study of ontogeny

By means of an ethnographic and developmental analysis, this article shows how everyday ritual practice is fundamental to people's constitution over time of ideas that, in this case, inform a specifically Fijian Christianity. Focusing on the developmental process that is the fixation of belief, and on the significance of ritual for this process, it explores transformations in ideas about God, Sunday school, and death ceremonies held by Sawaieke girls and boys between 7 years, 10 months and 13 years old. The broader objective is to demonstrate, first, how data obtained systematically from children can illuminate our understanding of ritual and its significance, and, secondly, how an analysis of the developmental process necessarily entails a concomitant analysis of the social relations that inform it.     

Becoming a Christian in Fiji: an ethnographic study of ontogeny

By means of an ethnographic and developmental analysis, this article shows how everyday ritual practice is fundamental to people's constitution over time of ideas that, in this case, inform a specifically Fijian Christianity. Focusing on the developmental process that is the fixation of belief, and on the significance of ritual for this process, it explores transformations in ideas about God, Sunday school, and death ceremonies held by Sawaieke girls and boys between 7 years, 10 months and 13 years old. The broader objective is to demonstrate, first, how data obtained systematically from children can illuminate our understanding of ritual and its significance, and, secondly, how an analysis of the developmental process necessarily entails a concomitant analysis of the social relations that inform it.     

Potlatch and the articulation of modes of production: revisiting French Marxist Anthropology and the history of central Africa

This essay seeks to understand the potlatch as indicative of a wider category of exchange. Looking at the similarity in wild exchange rituals between northwestern America and central Africa the article argues that potlatch ritual is not as an archaic remnant but a product of the interaction between capitalist and ‘human’ modes of production. In this dynamic ‘human modes of production’ (see anon) did not become capitalist, but rather there was a ritual escalation related to a series of non-capitalist imperatives based in rights in people and theatrical displays of authority. In constructing the theoretical structure used to make this case I draw on and seek to rehabilitate the work of French Marxist Anthropologists working in central Africa, above all Georges Dupré and Pierre-Philippe Rey.