By D Handelman, G Lindquist
"This edited quantity, packed with new and unique views, makes an enormous contribution to the anthropological and ancient learn of formality. . . . this effective choice of essays is a hard and provocative contribution to the research of formality, and definitely person who should switch the ways that anthropologists conceive of ritual." · magazine of the Royal Anthropological Institute traditionally, canonic reviews of formality have mentioned and defined ritual association, motion, and transformation essentially as representations of broader cultural and social orders. within the current, as some time past, much less awareness is given to the ability of formality to arrange and influence transformation via its personal dynamics. Breaking with conference, the individuals to this quantity have been requested to debate ritual firstly when it comes to itself, in its personal correct, and purely then on the subject of its socio-cultural context. the consequences attest to the variable capacities of rites to influence transformation via themselves, and to the learn of phenomena of their personal correct as a fertile method of comprehending ritual dynamics. Born in Montreal, Don Handelman is Sarah Allen Shaine Professor of Anthropology & Sociology on the Hebrew college of Jerusalem, and a member of the Israel Academy of Sciences and arts. He has written generally on ritual, play, expressive tradition, and bureaucratic common sense and the trendy kingdom. Galina Lindquist was once born in Russia, and knowledgeable as anthropologist in Sweden. She bought her measure on the division of Social Anthropology, college of Stockholm, for the examine of city shamans in Scandinavia. considering the fact that then she has performed paintings in clinical anthropology and anthropology of faith, with a distinct specialise in people non secular and therapeutic practices.
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Extra info for Ritual In Its Own Right: Exploring the Dynamics of Transformation
Perhaps this social expansion is the birth of something else? Everything said so far is accessible through analyzing the ritual in its own right and yet, more significantly, is integral to that ritual, in and of itself—all this without deriving the ritual form and dynamics from the broader order of things, the usual sequence of thinking in anthropological analysis. We see that this ritual has its own integrity of recursive self-organization, and, as such, this ritual form may have the propensity (indeed the interior capacity) to accomplish something that the farmstead cannot do on its own.
Thus, ritual is a form sui generis that shares many of its compositional elements with other areas of human activity yet is not reducible to these elements. The overall point is similar to Handelman’s (1990) observation that ritual is a particular kind of event (of varying types) that, while Notes for this chapter begin on page 51. 36 Bruce Kapferer sharing much with other kinds of human activity, is nonetheless distinguishable. Handelman remains open to the diversity of ritual forms, but Rappaport is more closed and more impelled towards a general theory of ritual.
The dynamics of rite in the context of embodiment involve not only the playing out of structure but its creation—the point that Turner stressed in his work, thus countering a static Durkheimian representational orientation that had clogged much anthropological discussion of rite. Pierre Bourdieu’s (1977) adaptation of phenomenological perspectives (especially that of Merleau-Ponty) in his development of the concept of habitus in 42 Bruce Kapferer relation to body hexis requires some comment, especially since he has explicitly attached this practice-oriented perspective to the analysis of ritual (see also Kapferer 1997).
Ritual In Its Own Right: Exploring the Dynamics of Transformation by D Handelman, G Lindquist