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This thesis sets out to display the dynamic role fragmented rituals have in the plot of tragedy. It contends that the tragedians deployed fifth-century ancient Greek religious practices from their cultural milieu as independent objects in their plots. Whether concise or fragmented, enacted or reported, they are modified into dramaturgical tools that move the story forward by effecting chains of reactions and link the past and the present with the aim of enhancing the critical ability of the audiences. These ritual representations in performance are most often either perverted or fail for various reasons. This thesis contends that this fragmentary re-imagining of cultural practices are an essential part of the tragic texts. However, rituals by nature are complex modes of actions and it seems that they retain much of their purposes, intentions and performativity within the texts. This complexity draws the attention to their individual treatment when they go through the process of translation, the expected reconstruction of the text to fit in the time limit of a performance, the editing and the directorial decisions for their staging. This research does not call for a 'historically authentic' performance of the rituals within the plays. Indeed, the lack of evidence makes it impossible to articulate with accuracy any elements of those early performances, and it is not the purpose of this thesis. This study strives to establish an analytical basis for understanding the balance between the demands of the play-text of the tragedians and the productions of a director from the perspective of the ritual content. This analysis is a response to a gap in scholarship concerning this aspect of the performative turn in the studies of ancient Greek texts. This thesis analyses, as far as we can determine, the classical Athenian rituals that were deployed in tragedy and fills in the scholarly gap created by the performative turn with regard to the historical awareness one needs as a tool to perceive the embedded functional role of rituals in tragedy. Their defining role in the story-line is then demonstrated with the textual analysis of rituals in five tragic plays. These plays are then studied in performance terms through analysis of three productions by the Theatrical Organisation of Cyprus. The discussion analyses the extent to which the ritual fragments dramaturgical functions were preserved in the productions, and the effects of their treatment in the experience of the spectator. The textual analysis and the performance analyses both concentrating on the ritual content, reveal the way in which rituals constitute the substrata in tragedy, and as such they require special attention in both a textual analysis and for a text-based production. The concluding discussion analyses the implications of the relationship between rituals and tragedy for contemporary performances, and suggests ways in which one might stage these ritual fragments today for contemporary audiences.

The diploma thesis is focused on family rituals that affect schools and school environment. A theoretical part deals with a general meaning of rituals. Besides, it gives an introduction to definitions of rituals by various authors and compares their views. The following text refers to family rituals in particular - the content consists of importance and function of family rituals and their division and typology according to the level and structure of these rituals. Also, opinions and theories of experts are cited in this part of the text. A subsequent part consists of chapters focusing on family and school. The chapter about family analyses its importance and system, as well as family stories and intergenerational transmissions. The following chapter, concerning the school, studies position of school and development of children during compulsory school attendance. The final chapter describes the interrelationship and contact of a family and school and combines previous topics. The second part of the thesis consists of empirical research. The research focuses on examining the family rituals. Moreover, it gives a goal to discover and describe this issue in a context of school attendance as an important obligation for a family and also, on the other side, as a situation for a school institution. To...

Within the body of scholarly interpretation of the British Civil Wars (1642-1651), there is an absence of research into the politicisation of rituals of power and the struggle between monarchy, parliament, and the army to command these symbolic forms of authority. My thesis examines the performances of rituals as the methodical enforcement of political authority during the First Civil War (1642-1646). In synthesising notions of court culture and performances of political discourse, it traces the constriction of royal ritual, parliamentary subversion of monarchical rituals, and the rise of politico-military ritual, culminating with Charles I’s surrender on 5 May 1646. Situated within existing interdisciplinary research that explores the communication and image of power, this thesis examines (1) the battle to control symbols of political power, (2) polemical interpretations of the conflicting use and ownership of these performatives, (3) the efficacy of these performative acts among a divided public. It highlights the ways in which such performances limited the public to the role of audience, despite the apparent inclusiveness of many ritualised events. This enables a close reading of ritual performances and the subsequent literature produced around the events. It also calls upon the close reading of literary and non-literary texts that can be described as ‘virtual performances’ of ritual, most notably Charles’ royal entry into London (1641), and the funeral of the third Earl of Essex (1646).

Thesis (M.A.) --University of Limpopo, 2013 / Most people feel scared and ashamed when practising their rituals and using the relevant language. The aim of this study is to be an eye opener to make people to change their behaviour and attitude. They should be free to perform their rituals with pride and dignity and regard them as valuable. Qualitative method was used to gather the information and data in this research in which interviews were conducted. Males and females were visited at their homes from villages around Mamehlabe, Ngwanallela, gaSebotse, gaMashashane and only few were quoted. Their responses were transparent in a way that it is clear that the Northern Sotho people have their own way of using language and performing rituals. It is recommended that in the performance of rituals and language usage, a full explanation is needed to accumulate practical implementation. The society at large need to be educated in order to transfer the information to the younger generation.

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Student Number : 0009911A - PhD Thesis - School of Geography, Archaeology and Environmental Studies - Faculty of Humanities / The study of sacred leadership at Mapungubwe involves an analysis of how the emerging elite centralised rainmaking and other public rituals. These developments occurred in the Shashe-Limpopo basin between AD 1000 and AD 1300. Mapungubwe was the last in a sequence of capitals in the basin. The first was Schroda (AD 900-1000), followed by K2 (AD 1000- 1220) and then Mapungubwe (AD 1220-1300). This sequence corresponds to a series of cultural, socio-political and economic transformations that led to class distinction and sacred leadership, two distinctive features of the region’s early state system. The development of Mapungubwe was a local indigenous accomplishment that occurred in the prehistoric period but in the relatively recent past. This offers possibilities for using current indigenous knowledge to develop relevant ethnographic models. Over a period of four years, I explored Venda, Sotho-Tswana and Shona traditional agriculture strategies and belief systems through their oral histories, cosmologies and practices. I identified three systems of rainmaking practices. Practice A is associated with kin-based chiefdoms. Practise B exists among class-based polities with sacred leadership. Practice C represents the devolution of complexity after the disintegration of the Zimbabwe culture. These data provide models to clarify the roles of rainmaking and agriculture in the evolution of Mapungubwe.

黃敬安. / "2004年6月". / 論文(哲學碩士)--香港中文大學, 2004. / 參考文獻 (leaves 105-111). / 附中英文摘要. / "2004 nian 6 yue". / Huang Jing'an. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 105-111). / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 緖論 --- p.1 / Chapter 第一節 --- 早期天師道《黃書》硏究史 --- p.1 / Chapter 第二節 --- 過往硏究的問題與不足 --- p.6 / Chapter 第三節 --- 早期天師道儀式硏究 --- p.9 / Chapter 第四節 --- 硏究對象與範圍 --- p.11 / Chapter 第二章 --- 佛道論《黃書》 --- p.13 / Chapter 第一節 --- 分析佛教對《黃書》的批評 --- p.13 / Chapter 第二節 --- 上淸派貶抑《黃書》 --- p.22 / Chapter 第三節 --- 天師道內部的回應 --- p.25 / Chapter 第三章 --- 《上淸黃書過度儀》的結構分析 --- p.31 / Chapter 第一節 --- 《上淸黃書過度儀》釋題 --- p.31 / Chapter 第二節 --- 《上淸黃書過度儀》經文結構 --- p.35 / Chapter 第四章 --- 《黃書》別稱 --- p.39 / Chapter 第一節 --- 《黃書》考證 --- p.45 / Chapter 第五章 --- 《上淸黃書過度儀》分析一：入靖與上章 --- p.53 / Chapter 第一節 --- 入靖儀式 --- p.54 / Chapter 第二節 --- 上章儀式 --- p.62 / Chapter 第三節 --- 言功 --- p.73 / Chapter 第六章 --- 《上淸黃書過度儀》分析二：九宮與躡紀 --- p.77 / Chapter 第一節 --- 九宮 --- p.77 / Chapter 第二節 --- 躡紀 --- p.90 / Chapter 第二節 --- 還神 --- p.96 / Chapter 第七章 --- 結語 --- p.98 / Chapter 第一節 --- 非佛僧筆下的「淫行」 --- p.98 / Chapter 第二節 --- 不僅是房中術 --- p.100 / Chapter 第三節 --- 早期天師道傳統 --- p.103 / 參考書目 --- p.105

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