both to control and to limit the membership of the various related communities. I will argue that in both the disciplinary expulsion practices and the ritesofaffliction 14 found in these legal texts, we find instructive parallels to various, divergent associational practices, which were likewise
other ritesofaffliction produced by the sect’s neighbors. As numerous scholars have argued, the sectarian literature from Qumran implicitly rejects the so-called ‘magical’ elements of the boundary-marking rituals found in nearby groups and cultures, especially the use of the Tetragrammaton and other
Private Associations and Jewish Communities in the Hellenistic and Roman Cities, Benedikt Eckhardt brings together a group of experts to investigate a problem of historical categorization. Traditionally, scholars have either presupposed that Jewish groups were “Greco-Roman Associations” like others or have treated them in isolation from other groups. Attempts to begin a cross-disciplinary dialogue about the presuppositions and ultimate aims of the respective approaches have shown that much preliminary work on categories is necessary. This book explores the methodological dividing lines, based on the common-sense assumption that different questions require different solutions. Re-introducing historical differentiation into a field that has been dominated by abstractions, it provides the debate with a new foundation. Case studies highlight the problems and advantages of different approaches.
this relationship is of course uncertain and probably not quite this direct. The main chapters of the book study rites in six blocks, following Catherine Bell’s classiﬁcation: Rites of Passage; Feasts and Fasts; Calendrical Rites; RitesofAﬄiction; Political Rites; and Rites of Communion. In each
extended dis- cussion of these matters. In Chapter Four Bell lists six categories of ritual action: rites of passage; calendrical rites; rites of exchange and communication (in which she includes sacrifice); ritesofaffliction; rites of feasting, fasting and festivals; and political rites. Ethnographic
behalf of whom he speaks 'as though' the ethnographer were undergoing the experience himself. The sign of nakedness is imbued with a meaning of penitent shame. This discussion con- tinues with a moral discourse about the lessons that can be learned from Ndembu ritesofaffliction and their symbolism
, 1100–1700 . Harvard East Asian Monographs 379. Cambridge, MA : Harvard University Asia Center .
Katz Paul . 1995 . “
The Pacification of Plagues: A Chinese RiteofAffliction .” Journal of Ritual Studies 9 ( 1 ): 55 – 100 .
Leslie Donald . 1975 . “
Local Gazetteers .” In Essays on
, fear, and a whole range of ambivalent emotions. Information about these in twin literature can be found in Lash (1993) Farmer (1996), Stewart (2000). Bell (1997: pp115-120)
135 draws attention to 'ritesofaffliction.' Ibeji carvings seem to be developed to help twins and families deal with and
experienced when one of these ghosts is encountered. Plagues, illness, and physical misfortune were regularly linked to troublesome or malicious ghosts. For some scholarly comments on this situation with plague gods, see Paul R. Katz, “The Pacification of Plagues: A Chinese RiteofAffliction,” Journal of