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The Ritual Practice of Time

Philosophy and Sociopolitics of Mesoamerican Calendars


Lars Kirkhusmo Pharo

Calendars of Mesoamerican civilisations are subjected to what is categorised as “ritual practices of time”. This book is a comparative explication of rituals of time of four calendars: the Long Count calendar, the 260-day calendar, the 365-day calendar and the 52-years calendar. Building upon a comparative analytical model, the book contributes new theoretical insights about ritual practices and temporal philosophies. This comprehensive investigation analyses how ritual practices are represented and conceptualised in intellectual systems and societies. The temporal ritual practices are systematically analysed in relation to calendar organisation and structure, arithmetic, cosmogony and chronometry, spatial-temporality (cosmology), natural world, eschatology, sociology, politics, and ontology. It is argued that the 260-day calendar has a particular symbolic importance in Mesoamerican temporal philosophies and practices.

Sarah Demmrich, Uwe Wolfradt and Michael Domsgen

wholeness (see McNamara, 2009 ). Schumaker ( 1995 ) uses the notion of dissociation for these religious experiences, which he defines as an interruption of the integrated processing of psychological and/or sensorial information. He postulates that religious rituals are cues for dissociative experiences

Steven Engler

© Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/094330509X12568874557298 Method and Th eory in the Study of Religion 21 (2009) 460-492 M E T H O D T H E O R Y in the S T U D Y O F R E L I G I O N & Ritual Th eory and Attitudes to Agency in Brazilian Spirit Possession 1 Steven

Rohan Kapitány and Mark Nielsen

1 Introduction Our everyday experience suggests we treat ritualized objects differently from non-ritualised objects. A wedding ring is not just a simple gold band, a birthday cake is not merely an ordinary dessert, an array of cutlery around a meal implies a particular order of use, and sometimes

Benjamin G. Purzycki and Richard Sosis

References Alcorta CS , Sosis R . 2005 . Ritual, emotion, and sacred symbols: The evolution of religion as an adaptive complex . Hum Nat. 16 ( 4 ): 323 – 359 . Atkinson QD , Whitehouse H . 2011 . The cultural morphospace of ritual form: examining modes of religiosity

Jared L. Miller

© Koninklijke Brill NV, Leiden, 2010 JANER 10.1 Also available online – DOI: 10.1163/156921210X500521 PASKUWATTI’S RITUAL: REMEDY FOR IMPOTENCE OR ANTIDOTE TO HOMOSEXUALITY? JARED L. MILLER Ludwig-Maximilians-Universität München, Geschwister-Scholl-Platz 1, D-80539, München

Zacharias Pieri

of participation in the movement and will address the following interrelated questions: Do the daily rituals of TJ and going out on mission help participants to develop a sense of agency? And do these activities impact the formation of new Muslim subjectivities? To address these questions, the

Michael S. Flier

which “we expect the universal coming of Christ.” Because Jerusalem ultimately serves as the site of the beginning and the end of the Church, its thematics occupy an important place in Muscovy’s representations of its role in history and beyond. Two rituals with Jerusalemic associations were

Vojtěch Kaše, Tomáš Hampejs and Zdeněk Pospíšil

literature as affecting the process of cultural transmission of repetitive collective rituals: social function and cognitive attraction. In our models, we approach these two factors as operating independently, as we assume that they affect ritual’s cultural transmission via different mechanisms. The primary


Ian Werrett

This book represents the first comprehensive study on the concept of ritual purity in the Dead Sea Scrolls since the full publication of the legal material from Qumran. Utilizing an independent approach to the relevant documents from Qumran, this study discusses the primary and secondary literature on the five major categories of impurity in the scrolls (i.e., diseases, clean/unclean animals, corpses, bodily discharges, and sexual misdeeds). This examination is supported by a comparison between the scrolls’ purity legislations and their biblical counterparts. The book culminates with a comparison between the purity rulings in the scrolls and a diachronic reading of the explicit agreements and disagreements found therein. The result is a far more comprehensive and nuanced interpretation than has been previously offered.