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A gentle guide on how to plan an original memorial service, ritual or remembrance that personally reflects and honors the life of the one who has died.
Most of the essays in Ritual Remembering: History, Myth and Politics in Anglo-Irish Drama, in part or in whole, frequently allude or directly concern themselves with the dramatic representation of the opposition or the collusion of myth and history, and the uses and abuses of both. Equally they celebrate and critically analyse the politics of the social conscience and social consciousness which pervades Irish drama in its rituals of forgetfulness and memory. Perhaps myth is above all to be understood as the conscience and consciousness of history; and politics is the projection of that myth into present social action - on the hustings (nowadays more frequently the television hustings), at the ballot box, in writing and on the stage. Most of the articles in this volume revolve around these gravely portentous and ambivalent themes, which nobody who is as much concerned with Anglo-Irish relations as with Anglo-Irish literature can disregard or evade.
Brain research is opening up our understanding of not only what role the different areas of our brain play in making decisions or in recognizing the faces of those we love, but even in experiencing God. As a pastoral theologian and counselor, Hogue values and utilizes the significant resources of the brain sciences for the work of the church in guiding, healing, and challenging persons and systems informed by our current understanding of the central nervous system. His latest book, Remembering the Future, Imagining the Past, is an especially useful resource for all those persons concerned with the practical theological arts of preaching, worship, pastoral care, and counseling, as well as those interested in how our increasing knowledge of the ways in which our brains work can help us understand and tailor our spiritual and pastoral practices in the church.
How is the slave trade remembered in West Africa? In a work that challenges recurring claims that Africans felt (and still feel) no sense of moral responsibility concerning the sale of slaves, Rosalind Shaw traces memories of the slave trade in Temne-speaking communities in Sierra Leone. While the slave-trading past is rarely remembered in explicit verbal accounts, it is often made vividly present in such forms as rogue spirits, ritual specialists' visions, and the imagery of divination techniques. Drawing on extensive fieldwork and archival research, Shaw argues that memories of the slave trade have shaped (and been reshaped by) experiences of colonialism, postcolonialism, and the country's ten-year rebel war. Thus money and commodities, for instance, are often linked to an invisible city of witches whose affluence was built on the theft of human lives. These ritual and visionary memories make hitherto invisible realities manifest, forming a prism through which past and present mutually configure each other.
Explaining the important difference between grief and mourning, this book explores every mourner's need to acknowledge death and embrace the pain of loss. Also explored are the many factors that make each person's grief unique and the many normal thoughts and feelings mourners might have. Questions of spirituality and religion are addressed as well. The rights of mourners to be compassionate with themselves, to lean on others for help, and to trust in their ability to heal are upheld. Journaling sections encourage mourners to articulate their unique thoughts and feelings.
In 1988 Ericka and Julie Ingram began making a series of accusations of sexual abuse against their father, Paul Ingram, who was a respected deputy sheriff in Olympia, Washington. At first the accusations were confined to molestations in their childhood, but they grew to include torture and rape as recently as the month before. At a time when reported incidents of "recovered memories" had become widespread, these accusations were not unusual. What captured national attention in this case is that, under questioning, Ingram appeared to remember participating in bizarre satanic rites involving his whole family and other members of the sheriff's department. Remembering Satan is a lucid, measured, yet absolutely riveting inquest into a case that destroyed a family, engulfed a small town, and captivated an America obsessed by rumors of a satanic underground. As it follows the increasingly bizarre accusations and confessions, the claims and counterclaims of police, FBI investigators, and mental health professionals. Remembering Satan gives us what is at once a psychological detective story and a domestic tragedy about what happens when modern science is subsumed by our most archaic fears.
Southern Beauty explains a curiosity: why a feminine ideal rooted in the nineteenth century continues to enjoy currency well into the twenty-first. Elizabeth Bronwyn Boyd examines how the continuation of certain gender rituals in the American South has served to perpetuate racism, sexism, and classism. In a trio of popular gender rituals—sorority rush, beauty pageants, and the Confederate Pageant of the Natchez (Mississippi) Pilgrimage—young white southern women have readily ditched contemporary modes of dress and comportment for performances of purity, gentility, and deference. Clearly, the ability to “do” white southern womanhood, convincingly and on cue, has remained a valued performance. But why? Based on ethnographic research and more than sixty taped interviews, Southern Beauty goes behind the scenes of the three rituals to explore the motivations and rewards associated with participation. The picture that Boyd paints is not pretty: it is one of southern beauties securing status and sustaining segregation by making nostalgic gestures to the southern past. Boyd also maintains that the audiences for these rituals and pageants have been complicit, unwilling to acknowledge the beauties’ racial work or their investment in it. With its focus on performance, Southern Beauty moves beyond representations to show how femininity in motion—stylized and predictable but ephemeral—has succeeded as an enduring emblem, where other symbols faltered, by failing to draw scrutiny. Continuing to make the moves of region and race even as many Confederate symbols have been retired, the southern beauty has persisted, maintaining power and privilege through consistent performance.
This volume challenges boundaries between traditional academic disciplines and utilizes current approaches in Scholarship. It-highlights how death was interwoven with Roman life and brings together diverse evidence such is poetry, oratory, portraiture, epigraphy, and funerary monuments. These chapters individually and collectively demonstrate the significance of studying the evidence for Roman death and death rituals, and how concerns for memory and mourning both shaped and were reflected in that evidence. --Book Jacket.
The forms by which a deceased person may be brought to rest are as many as there are causes of death. In most societies the disposal of the corpse is accompanied by some form of celebration or ritual which may range from a simple act of deportment in solitude to the engagement of large masses of people in laborious and creative festivities. In a funerary context the term ritual may be taken to represent a process that incorporates all the actions performed and thoughts expressed in connection with a dying and dead person, from the preparatory pre-death stages to the final deposition of the corpse and the post-mortem stages of grief and commemoration. The contributions presented here are focused not on the examination of different funerary practices, their function and meaning, but on the changes of such rituals _ how and when they occurred and how they may be explained. Based on case studies from a range of geographical regions and from different prehistoric and historical periods, a range of key themes are examined concerning belief and ritual, body and deposition, place, performance and commemoration, exploring a complex web of practices.
A fresh account of early American religious history that argues for a new understanding of ritual. In the years between the American Revolution and the Civil War, there was an awkward persistence of sovereign rituals, vestiges of a monarchical past that were not easy to shed. In Awkward Rituals, Dana Logan focuses our attention on these performances, revealing the ways in which governance in the early republic was characterized by white Protestants reenacting the hierarchical authority of a seemingly rejected king. With her unique focus on embodied action, rather than the more common focus on discourse or law, Logan makes an original contribution to debates about the relative completeness of America’s Revolution. Awkward Rituals theorizes an under-examined form of action: rituals that do not feel natural even if they sometimes feel good. This account challenges common notions of ritual as a force that binds society and synthesizes the self. Ranging from Freemason initiations to evangelical societies to missionaries posing as sailors, Logan shows how white Protestants promoted a class-based society while simultaneously trumpeting egalitarianism. She thus redescribes ritual as a box to check, a chore to complete, an embarrassing display of theatrical verve. In Awkward Rituals, Logan emphasizes how ritual distinctively captures what does not change through revolution.