By Jens Kreinath
Quantity of "Theorizing Rituals" customarily involves an annotated bibliography of greater than four hundred goods protecting these books, edited volumes and essays which are thought of such a lot appropriate for the sector of formality thought.
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Additional resources for Theorizing Rituals: Annotated Bibliography of Ritual Theory, 1966-2005
Going through a variety of ethnological studies about speaking traditions, the author analyzes the culture-speciÀc nature of performance and verbal art and “the speciÀc conventionalized means that key performance in a particular community” (296). In presenting patterning factors for performance in exemplary ceremonies and rituals, he shows the interactions and interdependence of performance genres, acts, events, and roles. Thus, the author studies the emergent quality of performance underlying the social structure in addition to the text and event structure: “The consideration of the power inherent in performance to transform social structures opens the way to a range of additional considerations concerning the role of the performer in society” (305).
5. Translation, including both interlingual and intersemiotic translation. . 6. The emergent structure of the new context, as shaped by the process of recontextualization” (75–76). In applying these culturally constructed and socially constituted elements to the scholarly discourse the authors argue that “the investigation of decontextualization and recontextualization continues the program of the ethnography of speaking, adding a conceptual framework, centered on discursive practice itself, that links separate situational contexts in terms of the pragmatics of textuality” (77).
In the second section, “The Sense of Ritual” (67–168), the author Àrst outlines two ways in which ritual can be deÀned as action, namely as an autonomous phenomenon or as an aspect of all human activity. In relating different notions of ritual action, the author introduces the term ‘ritualization’ as “a way of acting that is designed and orchestrated to distinguish and privilege what is being done in comparison to other, usually quotidian, activities” (74). Focusing on the act itself, she takes ‘practice’ as “a nonsynthetic and irreducible term for human activity” (81) and uses the term to specify features of human activity: “Practice is (1) situational; (2) strategic; (3) embedded in a misrecognition of what it is in fact doing; and (4) able to reproduce or reconÀgure a version of the order of power in the world, or what I will call ‘redemptive hegemony’” (81).