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Choral performance permeated Greek life on every level, from private weddings and funerals to large‐scale religious festivals, yet the relationship between these ritual choruses and the better known choruses of tragedy has never been systematically examined. This book represents the first detailed study of the interaction between tragic and lyric choral song. It aims to enrich our understanding of the socio‐cultural position of both tragedy and lyric poetry, exploring the roles that these types of song played within the ritual life of the community. Thus through the connections between tragic and non‐tragic lyric, we not only gain insights into individual plays but also develop a broader understanding of the musical culture of the Greek polis. The first two chapters deal with methodological groundwork, exploring theoretical approaches to genre, and investigating lyric performance in fifth‐century Athens. The bulk of the book consists of detailed discussions of five lyric genres, with chapters on paian, epinikion, partheneia, hymenaios, and Thrēnos. Each chapter includes a discussion of the genre in question, an overview of its use in tragedy, and detailed case‐studies of two or three plays where the lyric references are particularly rich and complex. An appendix to the book contains a comprehensive list of generic interaction in Greek tragedy, with a brief guide to how these references can be identified.

Over the past few decades, heritage tourism, pilgrimage routes, and public festivity have emerged as important resources shaping identities and channeling cultural flows in our global world. This field-based study of contemporary Luther and Reformation festivals and Protestant pilgrimage in Wittenberg, Germany, places the reader on the ground in Wittenberg’s festival and tourism scene. A UNESCO World Heritage Site, Wittenberg, city of Martin Luther, each year plays host to two large-scale, public Luther festivals and is also a destination of tourists and pilgrims in search of heritage, authenticity, and origins. Integrating historical context, an ethnographic approach, and ideas drawn from ritual studies and performance theory, this book offers rich, descriptive accounts and critical interpretations of the contemporary public performance of the Reformation. The book examines the multidimensionality of Wittenberg’s festivals, exploring the dynamics of diverse ritual and performative genres, including liturgy, processions, parades, street performance, civil religion, and carnival. The book also takes up the themes of Protestant pilgrimage and the sacralizing of space through architectural, visual, and performative means.

This book is an initial response to the call of the World Council of Churches for renewed theological reflection on the biblical roots of ordination to strengthen the vocational identity of the ordained and to provide a framework for ecumenical dialogue. It is grounded in the assumption that the vocation of ordination requires an understanding of holiness and how it functions in human religious experience. The goal is to construct a biblical theology of ordination, embedded in broad reflection on the nature of holiness. The study of holiness and ministry interweaves three methodologies. First, the history of religions describes two theories of holiness in the study of religion — as a dynamic force and as a ritual resource — which play a central role in biblical literature and establish the paradigm of ordination to Word and Sacrament in Christian tradition. Second, the study of the Moses in the Pentateuch and the formation of the Mosaic office illustrate the ways in which the two views of holiness model ordination to the prophetic word and to the priestly ritual. And, third, canonical criticism provides the lens to explore the ongoing influence of the Mosaic office in the New Testament literature.

This book deals with ritual healing in the Central Himalayas of north India. It focuses on the cult of Bhairav, a local deity who is associated with the lowest castes, the so-called Dalits, who are frequently victims of social injustice. When powerless people are exploited or abused and have nowhere else to go, they often turn to Bhairav for justice, and he afflicts their oppressors with disease and misfortune. In order to end their suffering, they must make amends with their former victims and worship Bhairav with bloody sacrifices. Many acts of perceived injustice occur within the family, so that much of the book focuses on the tension between the high moral value placed on family unity on the one hand, and the inevitable conflicts within it on the other. Such conflicts can lead to ghost possession, cursing, and other forms of black magic, all of which are vividly described. The book includes a personal account of the author's own experiences in the field as well as descriptions of blood sacrifice, possession, exorcism, and cursing. The book begins with a straightforward description of the author' s fieldwork and goes on to describe the god Bhairav and his relationship to the weak and powerless. Subsequent chapters deal with the lives of local oracles and healers; the main rituals of the cult and the dramatic Himalayan landscape in which they are embedded; the moral, ritual, and therapeutic centrality of the family; the importance of ghosts and exorcism; and practices of cursing and counter-cursing. The final chapter examines the problematic relationship between ritual healing and modernity.

The Mandaeans are a Gnostic sect that arose in the Middle East around the same time as Christianity. Although it is one of the few religious traditions that can legitimately claim a 2000‐year literary history, there has been very little written about them in English. What little study of the religion there has been has focused on the ancient Mandaeans and their relationship to early Christianity. This book examines the lives and religion of contemporary Mandaeans, who live mainly in Iran and Iraq but also in diaspora communities throughout the world, including New York and San Diego (USA). The author seeks to cross the boundaries between the traditional history‐of‐religions study of the Mandaean religion (which ignores the existence of living Mandaeans) and the beliefs and practices of contemporary Mandaeans. She provides a comprehensive introduction to the religion, examining some of its central texts, mythological figures, and rituals, and looking at surviving Mandaean communities – showing how their ancient texts inform the living religion, and vice versa. The book is arranged in three parts: Beginnings; Rituals; and Native hermeneutics. A glossary and extensive endnotes are included.

Drawing together evidence from a wide range of scientific disciplines, this book presents an evolutionary history of religion. That history begins with the social lives and rituals of our primate ancestors. As our ancestors’ social world grew increasingly complex, their mental powers grew in concert. Among these mental powers was an increasingly sophisticated imagination. A supernatural world filled with gods, spirits, and ancestors was an outgrowth of that imagination—especially children’s imagination. Belief in the supernatural provided important adaptive benefits. Religion’s initial adaptive benefit was its power to heal. Quickly, though, this benefit was augmented by religion’s power to create highly cooperative and cohesive groups. So significant were these benefits that eventually human groups bonded together by religion out-competed all other groups and literally conquered the world. The book argues that at its core, religion is relational—it represents a supernatural extension of the human social world. Far from just a frivolous adornment, this expanded social world holds the key to what made us human.

Explores the way personhood is constructed in public ritual performance. The performances are pandav lilas, ritual dramatizations of India's great epic, Mahabharata. They take place in the former Hindu kingdom of Garhwal, located in the central Himalayas of North India. The book begins by summarizing the theoretical literature on personhood (or ”selfhood”) and performance and providing a brief summary of the epic. Next, it describes one particular performance in detail and then goes on to discuss questions of caste, gender, and locality – all in the context of an overarching discussion of the performative construction of the self. The last few chapters describe a fascinating valley in the Western part of Garhwal, where the villains of the Mahabharata are worshiped as local, divine kings. The major conclusion reached by the book is that public ritual performances are one of the chief arenas where ”persons” are constructed – in Garhwal as well as in other cultures.

This book takes a comprehensive look at the Kamar tribe, an aboriginal tribe located within the Central Province (present day Chhattisgarh) of India. It presents an anthropological monograph on the tribe, starting with a basic description of its location, population, and organization. The rest of the book is devoted to several aspects of the Kamar culture, including tribal law, its myths and rituals, attitudes towards marriage and sex, and religious ceremonies and rituals. The final part of the book focuses on the various changes that have occurred within the Kamar tribe due to the influences of other castes, tribes, and cultures. In order to clearly demonstrate the tribal organization, physical appearance, and sources of livelihood of the Kamars, several photographs and illustrations have been provided throughout the book.

Execution and Invention: Death Penalty Discourse in Early Rabbinic and Christian Cultures argues that ancient rabbis and Christians used death penalty discourse to invent themselves as figures of authority. This approach runs counter to much previous scholarship on the subject, which claims that ancient Jews opposed the death penalty and would have abolished it if not for its presence in the Bible. The book explores this scholarship and shows it to have been fueled by modern anti-Semitism, polemics with the the Jewish Enlightenment’s inheritance of anti-rabbinism, as well as controversy in the United States over capital punishment and its abolition. The book moves beyond this “humanitarianism” approach, inviting us instead to see the problem of building and maintaining authority as the crux around which ancient death penalty discourse developed. Drawing on ritual theory, postcolonial theory, and scholarship on criminal execution in other historical contexts, Execution and Invention asks new questions of the ancient texts: How and why do ancient western religions talk about killing criminals? What are the social consequences of this kind of violent talk? What kind of authority is imagined by these texts, and What strategies do the texts use to make this authority seem compelling? Combining the contemporary theory with classical source critical approaches, the book closely reads a variety of ancient texts describing criminal executions. It newly interprets these texts, showing that their descriptions of violent deaths have a complex social function. In the process, the book spins out the social implications of capital punishment and overturns enduring stereotypes of Judaism and Christianity.

Explores the possibilities for a secular society. Such a society is radically open to its environment, to a wide range of opportunities and dangers, and it is therefore agnostic about the boundaries between the possible and the impossible. Its own beliefs and ethics would also be open, evolutionary, procedural, and open to contestation and revision. There would be opportunities for individuals to give their own accounts of their personal experience without seeking recognition and legitimacy from institutionalized sources of authority. The individual's identity would be able to develop with being shaped by ritual or conformed to a society's pantheon of heroes. The present would be open to the past without being controlled or obligated to it, and the future would be an emergent aspect of the present rather than a reservoir of unfulfilled aspiration. Language would be subject to negotiation and contest, even regarding the meanings of sacred speech. The mysterious and the occult, along with other aspects of the sacred, would be subject to discourse rather than veneration. The political and cultural center would lose its monopoly on the sacred, and the periphery would become more assertive in defining is own forms of the sacred against those of the center. Religious institutions would become less successful in reducing the sacred to particular interpretations, times, and places.

This book is a companion volume to the author's The Economics of Ecstasy: Tantra, Secrecy, and Power in Colonial Bengal, but while The Economics of Ecstasy engages the theoretical issues of secrecy and concealment associated with the Kartābhajās — a Bengali sect devoted to Tantra, an Indian religious movement notorious for its alleged use of shocking sexual language and rituals, this book presents the first English translation of the sect's body of highly esoteric, mystical poetry and songs. The period from the late eighteenth to the early nineteenth centuries, during which these lyrics were written, was an era of change, experimentation, and transition from the older medieval styles to the new literary forms of “modern” Bengal. The original songs presented are an important part of this transitional period, reflecting the search for new literary forms and experimentation in new poetic styles. Long disparaged as an inferior, low‐class, or corrupt form of Bengali literature, these songs are concerned with contemporary social life in colonial Calcutta and with the real lives of common lower‐class men and women. With their vision of a universal “religion of humanity,” open to men and women of all classes, the Kartābhajā songs offer an alternative model of community, which made a special appeal to the working classes of colonial Calcutta. They delight in ridiculing and satirizing the foppish British rulers and pretentious upper classes, although at the same time, however, the satirical urban imagery is mingled with older Tantric connotations and employed in ingenious new ways to express profoundly esoteric and mystical religious ideas.

This book offers an ethnographic study of the initiation ritual practiced by one coven of Witches located in Ohio. As a High Priestess within the coven as well as a scholar of religion, the author of this book is in a unique position to contribute to our understanding of this ceremony and the tradition to which it belongs. The book's analysis of this coven's initiation ceremony offers an important challenge to the commonly accepted model of “rites of passage.” Rather than a single linear event, initiation is deeply embedded within a total process of becoming a Witch in practice and in community with others. This book expands our concept of initiation while giving us insight into one coven's practice of Wicca and introduces readers to the contemporary nature religion variously called Wicca, Witchcraft, the Old Religion, or the Craft.

The peoples who inhabited Europe during the two millennia before the Roman conquests had established urban centers, large-scale production of goods such as pottery and iron tools, a money economy, and elaborate rituals and ceremonies. Yet as this book argues, the visual world of these late prehistoric communities was profoundly different from those of ancient Rome's literate civilization and today's industrialized societies. Drawing on startling new research in neuroscience and cognitive psychology, the book reconstructs how the peoples of pre-Roman Europe saw the world and their place in it. It sheds new light on how they communicated their thoughts, feelings, and visual perceptions through the everyday tools they shaped, the pottery and metal ornaments they decorated, and the arrangements of objects they made in their ritual places—and how these forms and patterns in turn shaped their experience. The book offers a completely new approach to the study of Bronze Age and Iron Age Europe, and represents a major challenge to existing views about prehistoric cultures. It demonstrates why we cannot interpret the structures that Europe's pre-Roman inhabitants built in the landscape, the ways they arranged their settlements and burial sites, or the complex patterning of their art on the basis of what these things look like to us. Rather, we must view these objects and visual patterns as they were meant to be seen by the ancient peoples who fashioned them.

Departing from an essentialist concept of the self, this book advances the cross-cultural study of selfhood with three contributions to the literature: First, it approaches the self as an ideological process, arguing that selfhood is culturally situated and emergent in social practices of persuasion. Second, it demonstrates how postmodernity problematizes the experience and concept of the self. Finally, the book challenges the pervasive practice of equating an individuated self with the Western world and a relational self with the non-Western world. Contributions cover a broad range of topics—from the development of the eccentric self to the ritual circumcision of Jewish males.