On getting nothing back: Managing the meaning of ethnicity in Canada's northwest territories*

In analysing life‐cycle rituals (rites of passage) it is important to consider not only the relationship between individuals and society, but also the role of the household. The change in status that an individual achieves through life‐cycle rituals also has implications for the status of the members of his/her household and of other kin. In the Andes, life‐cycle rituals are necessary for the physical, social and spiritual development of individuals and households. Analyses that exclusively associate physical development with ‘natural’ parents and social and spiritual development with godparents, ignore the complex relationship between the households of parents, children and godparents.     

HOW GIVING SANCTIFIES: THE BIRTHDAY OF THAMANYA HSAYADAW IN BURMA

This article addresses the role and meaning of different practices of giving in the production process of sainthood in Theravāda Buddhism. Its focus is an account of the birthday ceremony of Thamanya Hsayadaw, the most venerated monk in contemporary Burma. Two ways of giving are defined, reciprocity and redistribution, which appear in the course of the ceremony and which correspond to the two most standard kinds of giving involving a Theravādin monk in a social relationship. The birthday ceremony itself is then described and discussed on two complementary levels. First, the meaning and implications of the gifts made during the ceremony are scrutinized. Second, at a more comprehensive level, the analysis shows that each of these gifts falls within a specific configuration and participates in a sanctification mechanism. This process entails not just the simple addition of various gifts but also their general articulation. It is this sanctifying dynamic of giving that is examined in detail.     

Constituted through Conflict: Images of Community (and Nation) in Bulgarian Rural Ritual

Following the 20th anniversary of Benedict Anderson's Imagined Communities, this article extrapolates how attention to actual notions of community might redirect his important intervention. It suggests that locally and culturally specific ideas about collectivity shape the experience and expectations of national-level projections. To demonstrate this outcome the analysis focuses on Bulgarian mumming—spectacular winter rituals in which threatening masked figures transverse villages to banish evil and bring good fortune. While these rituals clearly reinforce social solidarity, they represent a local notion of community in which conflict, both intra-and interethnic, is elemental and constitutive. This image of community does not demand consensus or homogeneity when imagined on a national scale. Such variations in community notions may help explain the diversity of national experiences increasingly documented by ethnographers.     

Saint cults and political alignments in Southern Italy

Conclusion People are seldom able to account for the meanings implied in the particulars of the rituals, but the most important element in the interaction with the saint seems to be of a reciprocal character-exchange of gifts for miracles or protection. The saint cult can be seen as part of a total social phenomenon which articulates the symmetrical reciprocity in the interpersonal relationships in the social structure and asymmetrical relationships in the clientela system. The feasts amount to a popular gathering with multiple functions where all the activities that are being performed renew and confirm networks that constitute village solidarity. The saint cult also joins all these functions and meanings in a complex cultural-personal metaphor that relates expressions of reciprocity as instances of the underlying forms of the society.The saint cult does not merely express a metaphor.A metaphor uses imagery from one domain or level of experience to illuminate relationships, objects and processes in a different domain or at a different level. It follows from this that the domain of thought or experience which is being explicated by metaphor is that which metaphor is used to illuminate, not that from which the idioms of metaphor is fetched .There is also a formal similarity between the gift-giving to a patron saint and to a profane patron. But the rituals in the saint cults do not account for a divine justification of the order in the substantial world. On the contrary, the rituals of the saint cults use a known and common language of reciprocity to get hold of a difficult and inexplicable world. I thus argue that the rituals of the saint cults use idioms similar to the profane political and social relations to express the quality of the relationship between saint and devotee, but this in no way implies that the two domains are substantively confounded. The forms are part of the same world view that emphasizes reciprocity as the basis for social solidarity; receiving evokes obligations for return giving, a favor for a gift. Ritual is not a substitute for the world or displacement of action in it; it is part of, an expression of, a world articulated by those values/views of reciprocity. Consequently, the saint cults which have been analyzed here do not represent an alternative to political or other activities, but a continuation and a completion of that activity into the total means by which one seeks goals in a world so conceived.Mia Di Tota is associated with the Ethnographic Museum at the University of Oslo.

---

     

Painful Memories: Ritual and the Transformation of Community Trauma

This paper explores the question of how ritual can heal community pain or trauma. Drawing together recent insights into the ideological nature of healing with a focus on ritual process, I argue that in cases of social violence and healing, ritual's ability to assuage pain is linked to the ways in which it draws pain into the process of reconstructing memory. The argument is illustrated through an examination of how the Betsimisaraka of east Madagascar used rituals of cattle sacrifice to transform the pain they experienced during an anticolonial rebellion that took place in 1947.     

Webs of Legitimacy and Discredit: Narrative Capital and Politics of Ritual in a Timor-Leste Community

This article explores the interconnections among origin narratives, migration patterns and ritual authority in a Timor-Leste community. By recognising the dimension of rituals as sources of power, we analyse the different ways social actors negotiate their position in social space by either supporting or contesting the legitimacy of the ritual leaders. We suggest how, in a context with historical levels of high migration and immersed in rapid social change, precedence is not only challenged by modern ideals around individual rights and choices, but by the re-interpretation of mythical narratives and the access to ritual performance. The paper provides a discussion of the notion of narrative capital and shows how subordinated classes resulting from development policies from past state regimes articulate new forms of social mobility in the contemporary context of rural Timor-Leste.     

How Do Rituals Affect Cooperation?

Collective rituals have long puzzled anthropologists, yet little is known about how rituals affect participants. Our study investigated the effects of nine naturally occurring rituals on prosociality. We operationalized prosociality as (1) attitudes about fellow ritual participants and (2) decisions in a public goods game. The nine rituals varied in levels of synchrony and levels of sacred attribution. We found that rituals with synchronous body movements were more likely to enhance prosocial attitudes. We also found that rituals judged to be sacred were associated with the largest contributions in the public goods game. Path analysis favored a model in which sacred values mediate the effects of synchronous movements on prosocial behaviors. Our analysis offers the first quantitative evidence for the long-standing anthropological conjecture that rituals orchestrate body motions and sacred values to support prosociality. Our analysis, moreover, adds precision to this old conjecture with evidence of a specific mechanism: ritual synchrony increases perceptions of oneness with others, which increases sacred values to intensify prosocial behaviors.     

Burials and Belonging in Nigeria: Rural–Urban Relations and Social Inequality in a Contemporary African Ritual

In sub-Saharan Africa, rural–urban relationships are primary arenas in which social change is shaped, expressed, and contested. Like people in many contemporary African societies, rural–urban migrants of the Igbo ethnic group in Nigeria face powerful expectations to be buried "at home" in their ancestral villages and to perform elaborate and expensive funeral ceremonies for their dead relatives. This article argues that Igbo funerals crystallize many of the structural paradoxes associated with inequality in Nigerian society, particularly as they are manifest in kin-based patron–client relations between rural communities and their migrant kin. The tensions that coalesce around burials illustrate how rituals are not only socially integrative but also can reflect, reveal, and contribute to discontents regarding transformations in the organization and extent of social inequality.     

Staging Social Structures: Ritual and Social Organisation in an Egalitarian Society. The Pastoral Pokot of Northern Kenya

The pastoral Pokot of northern Kenya represent their society as highly structured by descent and age grading. Descent groups (clans, lineages) and age grades (age sets, generation sets) are depicted as bounded but related units within a complex hierarchical and coherent system, the essence of Pokot society which is staged and visualised in major rituals. This study shows that they are not important in Pokot economic exchange. The formal analysis of livestock exchange networks centred upon individuals shows that emic representations do not match actual exchange behaviour. Complementing the well-established structuralist representation of pastoral social systems, this paper investigates the agency aspect, which has been largely unexplored. It furthermore documents how social exchange is contained in the various institutions of descent and age grading. Contextualising the case historically it is shown that the pastoral Pokot developed from a fragmented clan-based agro-pastoral society in which descent was the main ordering principle for land tenure and conflict management into a more comprehensive social entity with clearly definable borders to the outside, dense internal exchange networks and strong representations of the corporateness of subgroups. The rapid adoption of mobile livestock husbandry was accompanied by the rise of widespread exchange networks and social interaction with a much wider group of unrelated actors marking the foundations of a pastoral society.     

‘This Painting Becomes His Body for Life’: Transforming Relations in Yolŋu Initiation and Funeral Rituals

ABSTRACT

Among the most striking images produced in north-east Arnhem Land today are the paintings given to young boys during their first initiation ceremony (dhapi). Skilfully applied on their chest over several hours, while singing and dancing proceeds on the ceremonial grounds nearby, these body paintings act as relational matrixes which locate the initiands within a socio-cosmic web of connections. At the other end of the male ritual life-cycle, the bodies of the deceased undergo a similar process of transfiguration, as they are made to resemble the groups’ most sacred objects, seen to instantiate the powers of specific ancestral beings. In the context of these rituals, the links between clans, places, and ancestral beings are expressed by being made visible on and around the body. Pragmatically composed and displayed for all to see, I suggest that Yol?u ritual images appear as ‘matter(s) of relations’ par excellence, materialising various sets of social relationships. This paper examines the material logics behind this transfiguration process which, by turning people into ancestors, transform the relations between individuals and groups, between humans and non-human beings, and between the living and the spirits of the dead.     

National ceremonies: the pursuit of authenticity

Abstract

This article asks what, if any, impact national ceremonies have on the formation of national identities. Why are some ceremonies perceived as national and persistent through time, while others fail to achieve that status? It argues that national ceremonies can only be examined as specific types of situations – performances, rather than rituals – characterized by the relationship between performers and their audiences. Following Jeffery Alexander's cultural pragmatics theory, national ceremonies are seen as successful only when a performance is perceived as authentic. A ceremony's authenticity is, at best, a quality of experience among its audience. Only when the audience is transformed into willing participants through a performance's mise-en-scène can a national ceremony be seen as a ritual-like performance. The paper will conclude that the efficacy of these performances is temporary, and that even when a performance succeeds in creating a community of shared experience, that community dissolves with the end of the performance.     

The Changing Role of The Giveaway Ceremony in Contemporary Lakota Life

Abstract

Gift-giving in the context of the giveaway ceremony of the Lakota was indigenously both an economic institution in which goods were exchanged and wealth redistributed as well as religious expression of a native ceremony. Today, gift-giving has practically lost both its religious and economic functions. The ceremony, however, continues to thrive in a new context. Focusing on the distribution of goods common to all, the giveaway has become a primarily social event which continues to play a crucial role in contemporary Indian life. This paper examines the changes which have taken place in this institution .over the last century and analyzes the new role it plays in. reservation society.     

Orduighean: A Dominant Symbol in the Free Church of the Scottish Highlands

In this article I describe and interpret the Protestant ceremony of church communion called Orduighean, which has been made significant as a dominant symbol by the Free Church of the Scottish Highlands. Orduighean is a condensed representation of several themes and events in Highland social life and culture; I present examples of its multiple uses and meanings in a crofting village on the island of Lewis in the Outer Hebrides. A brief discussion of the political, economic, linguistic, and cultural history of the Scottish Highlands is also provided to show how Orduighean acquired its significance as a dominant symbol.     

Conjuring spirits: melancholic play and refusal among alcohol-drinking Lisu men on the China-Myanmar border

Among the ethnic minority Lisu in the Nu River Valley on the China-Myanmar border, Christian missionization and Chinese development have led to cultural loss by paradoxically erasing and reifying Lisu cultural practices. Responding to loss, non-Christian Lisu men gather regularly to drink alcohol, a practice denigrated by state and Christian discourses. Drawing on long-term ethnographic fieldwork, this article argues that alcohol drinking is a form of melancholic play – a mode through which non-Christian Lisu men objectify and refuse cultural loss. Revising conventional understandings of melancholia, in which people are said to be haunted by loss, I analyse how the men exert a haunting force through melancholic play. Incorporating forgotten rituals and summoning abandoned spirits, they reverse hegemonic hierarchies, reshape communal boundaries, and remember lost lifeworlds. By illuminating how melancholia constitutes an active refusal of loss rather than a pathological return of the repressed, this article contributes to understanding how people transform loss into social creativity, agency, and political action.     

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.     

Ritualized submission and the reduction of aggression in an invertebrate

Ritualized behaviors that signify acceptance of a dominance relationship and reduce aggression between rivals are a common feature of vertebrate social behavior. Although some invertebrates, including crayfish, lobsters, and ants, display dominance postures, more complex dominance rituals and their effects on fitness have not been reported. We found that crayfish display such a complex ritual, when two males engaged in pseudocopulatory behavior to signify their dominance relationship. This was followed by a reduction in aggression and an increased likelihood of the subordinate's survival. Pseudocopulation was initiated by the eventual dominant and could be accepted or refused by the eventual subordinate. The frequency of aggressive behavior declined significantly during the first hour in all pairs that pseudocopulated but remained high in pairs that did not. Whereas all the subordinate members of pairs that pseudocopulated survived the initial 24 hr of pairing, half of subordinates that did not pseudocopulate were killed during that time. This differential mortality indicates that the reduction of aggression induced by the pseudocopulatory ritual directly enhances the differential survival of male crayfish that engage in this behavior.     

Why People Don't Die 'Naturally' any More: Changing Relations Between 'The Individual' and 'The State' in Post-Socialist Bulgaria

This article explores the theme of death as a means of illuminating the changing relationship between 'the individual' and 'the state' in the context of post-socialist Bulgaria. Previous research carried out on rituals and socialist society indicates a close connection between state ideology and the socially constructed 'natural' order – an order partly reproduced through engagement in state-sponsored life-cycle rituals, such as funerals. By focusing on the way in which funerals are presently carried out, and more specifically on the way in which villagers talk about death, I suggest that new discourse reveals important changes: a reordering of the relationship between 'the individual' and the socially constructed 'natural' order. The state is no longer such a strong mediating force in this relationship. Post-socialist reform, therefore, involves more than 'just' political and economic change; it represents a more general breakdown in the total set of relations that constituted the socialist world.     

(Re)Creating Rituals through Contemporary Dance

After fieldwork on the ten-hour performance “Insomnia 2–In Memoriam” about rituals and death, the author asks how the deRothfils company makes life meaningful through audience interaction with this dance creation. She explores the notion of ritual for performance analysis, drawing on Catherine Bell’s framework. She examines four dimensions of the performance, each showing how various aspects of ritual are generated: reviving esthetic features, fulfilling social needs through collective encounters, experiencing strong affects, and offering a space for existential reflection. The article concludes with a more general question of how this artistic process produces knowledge.     

Transnationalism and the Karen wrist‐tying ceremony: An ethnographic account of Karen settlement practice in Brisbane

When settling, people often use cultural schema from their original homeland to build familiarity in unfamiliar surrounds. This paper draws on ethnographic fieldwork conducted by the first author in Brisbane, with the Karen community from Burma, during which participant observation and interview methods were used. We present an ethnographic account of the Brisbane Karen wrist‐tying ceremony. The ceremony acts as an insight into the challenges for Karen whilst settling into Australia. It reflects multiple accounts of history and tradition, but simultaneously speaks to emerging, contemporary Karen contexts. This research contributes to richer understandings of settlement: it frames transnational cultural practice as a flexible mode of integration, rather than an exclusionary mode of othering. We propose that the integrative discourse of the ceremony creates familiarity and social connection in local and diasporic spaces. This acts as a counter to the challenges of Karen settlement including the negotiations of local/global identity politics.     

Kannibalismus in Herxheim

Extreme rituals including anthropophagy In a settlement of the early Neolithic in Herxheim (South Palatinate) the manipulated remains of more than 500 human individuals were detected during excavations in an enclosure surrounding the settlement of the earliest farmers in this region; the human skeleton elements date to the time around 5000 B.C. Meticulous examinations of the in most cases extremely smashed bones yielded cut marks in significant places, comparable to similar traces on butchered animals. This observation and further evidence on the bone material brought forth the interpretation of ritual cannibalism in the frame of an hitherto unknown ceremony – an inimitable situation for prehistory so far. Luxury ceramic, precious stone tools and grinding stones – all of them intentionally destroyed – amplify the spectrum of findings, emphasizing the highly ritual character of the mysterious actions that took place in Herxheim 7000 years ago.