Out of the Analytic Shadow: On the Dynamics of Commemorative Ritual

This paper explores the dynamics of commemorative ritual as it is embodied and enacted outside the consulting room. While the function of lifelong acts of memorial in marking traumatic loss has been well documented, psychoanalysis has given short shrift to the value of these ongoing commemorative rituals in instances of “ordinary” (i.e., less traumatic) loss. Historical and sociological writers have explored their functions, but commemorative rituals have tended to evoke resistance within psychoanalysis, perhaps because of their collision with the termination ideal and the value of relinquishment. Here, I build on previous essays concerning Jewish mourning ritual (shiva) by addressing the function of several acts of commemoration including that of Yizkor (Jewish memorial ritual). Enacted across the lifespan, commemorative rituals serve multiple functions. They allow us to mark absence and create “presence” as we access and sometimes reshape personal memory. Such rituals can create a sense of linkage to “like mourners.” At their best, these acts—in their multiple incarnations—mimic aspects of psychoanalytic work by helping us deepen emotional connectedness and facilitating integrated remembering in a way that enriches and frees rather than binds us.     

Relationships between adult attachment representations and family ritual quality: a prospective, longitudinal study

Meaningful family rituals have been associated with positive outcomes for families and children. No studies, however, have investigated predictors of family ritual quality, the identification of which would be important for understanding why some families create and enact meaningful family rituals while others lack rituals or have problematic rituals. We propose that adult attachment security may be an important predictor of family ritual quality because family rituals may provide a sense of stability and cohesiveness for the family. The purpose of this study was to examine relationships between adult attachment representations and the quality of family rituals, using a prospective, longitudinal design. Prior to the birth of their first child, 125 couples completed the Adult Attachment Interview, and a subsample of 70 mothers and 62 fathers completed the Family Rituals Questionnaire when their first child was 7 years old. Different patterns of relationships between attachment representations and family rituals were found for mothers and fathers. Maternal Insecure Attachment was associated with higher routinization of family rituals. Being in a couple with mixed attachment classifications (e.g., one Secure partner and one Insecure partner) was related to a pattern of low routinization and low meaning for family rituals. The results of this study are interpreted in terms of two patterns of rituals that have been described by clinicians--rigid ritualization and underritualization, and suggestions for working with these ritual patterns in families with Insecure attachment are provided.     

The Personalization of Postmodern Post-mortem Rituals

This article lays out the roots of the wish for personalized post-mortem rituals (funerals, memorial services, etc.) in postmodern culture and explains why many twentieth-century American, white Protestant funerals had become strikingly impersonal. It discusses the way in which the desire for personalized ritual is linked in American minds with the desire for “celebrative” ritual with an upbeat emotional tone. It describes ways to personalize traditional or nontraditional rituals and explores how personalization may make the rituals more able to meet some of the most important needs of grieving people.     

Alternative death rituals in Switzerland: building a community of shared emotions and practices

New alternative death rituals are gaining significance in Switzerland, like in other contemporary Western societies. This article discusses how celebrants who are independent of any religious community shape alternative funerals and why such rituals may be able to function as a coping resource for a certain kind of participants. I argue that these rituals, co-produced by celebrants and the bereaved and including actively involved participants, can be seen as a re-conquest of ritual agency for lay people. By encouraging physical and mental contact with the deceased, the celebrants try to enable emotional arousal and create a temporary community of shared experiences and emotions and of the living and the dead. Elements of an individually crafted spirituality and a kind of nature religion represent both separation and continuing bonds between the living and the dead. As a consequence, such funerals serve as a resource in the face of death by integrating a singular death with the wider context.     

Malinowski goes to college: factors influencing students' use of ritual and superstition

Anthropologists have long noted that the use of ritual and magic is linked to conditions of risk and uncertainty. In this study, the authors examined how perceived task difficulty, participants' level of preparation, and the value of the outcome interact to influence the self-reporting of superstition and ritual. College students rated the likelihood of their using charms or rituals for various scenarios involving academic, artistic, and athletic performances. Reports of use of ritual increased as the stakes of the event increased and decreased with perceived expertise or level of preparation. Additional findings included participants' reporting frequent use of ritual while denying any causal effectiveness. The authors discuss results in terms of the rituals providing participants with an illusion of control.     

The Psychological Benefits of Superstitious Rituals in Top Sport: A Study Among Top Sportspersons1

The current research addresses the psychological benefits of superstitious rituals in top sport, examining the circumstances under which top‐class sportspersons are especially committed to enacting rituals prior to a game (ritual commitment). Consistent with the hypotheses, findings revealed that ritual commitment is greater when (a) uncertainty is high rather than low; and (b) importance of the game is high rather than low. Complementary analyses revealed that the state of psychological tension mediated both effect of importance and uncertainty on ritual commitment. Moreover, players with an external locus of control exhibited greater levels of ritual commitment than did players with an internal locus of control. The results are discussed in terms of the tension‐regulation function of superstitious rituals in top sport.     

Facebook rituals: Identifying rituals of social networking sites using structural ritualization theory

This article applies structural ritualization theory (SRT) to identify different rituals and determine their importance in the daily lives of social networking sites (SNS) users, especially Facebook users. A mixed‐methods approach of in‐depth interviews and netnography viewed through the lens of SRT allowed us to identify and analyze the types of rituals users engaged in, and how these rituals impacted users and evolved over time. During customer journeys on the SNS of Facebook, users shared daily ritual practices in distinct behavioral stages. Production and consumption of these daily rituals are important to marketers in SNS platform design for building and maintaining connectivity between users and the SNS platform.     

Re-Creation of Rituals in Humanistic Buddhism: A Case Study of FoGuangShan

The rise of humanistic Buddhism in the early twentieth century was a direct reaction against the practice of rituals for the dead by highlighting the importance of serving and benefiting the livings in this world here and now. Nevertheless, almost one hundred years later today, rituals for the dead continue to play very important role in Humanistic Buddhism. This paper analyses the ritual theory of Master Xing Yun (星雲), one of the leading figures in contemporary Humanistic Buddhism, and examines how Fo Guang Shan—founded by Xing Yu—has recreated rituals not only for the sake of the dead but also for the spiritual advancement of living human beings. I argue that (1) Humanistic Buddhism does not entirely reject rituals; (2) ritual practice in Humanistic Buddhism has maintained the idea of transcendence of Buddhism, thus actually sanctifying the secular life of Buddhists and extending the sacred space to the public arena beyond the temple walls.     

Family Rituals

Family rituals, consisting of celebrations, traditions, and patterned family interactions, are defined and illustrated in this paper. The power of ritual practice in families is explained by three underlying processes — transformation, communication, and stabilization — concepts whose roots lie in anthropology and ethology. We propose that all families struggle with finding a suitable role for rituals in their collective lives but their actual achievement varies greatly. Commitment to ritual and adaptability of ritual practice throughout the family life cycle are important considerations. The utility of these concepts in the assessment and treatment of families is discussed.     

An outline explanation of how therapy heals

Therapists are unable to provide a comprehensive account of therapy as an intelligible activity. This is at least partly due to the unresolved problem of explaining how phenomenology is even possible. An alternative to providing a comprehensive account of therapy is to take the fact of phenomenology for granted and provide just an outline account of how therapy heals. One way this can be achieved is to set therapy in the context of medical anthropology which will facilitate a view of therapy as just another healing ritual. Insight into how healing rituals heal is provided in this paper by a long and in-depth look at the so-called ‘paradox’ of the placebo effect. This will reveal the so-called ‘placebo effect’ as a misunderstood, modern example of healing ritual self-healing. In fact, the single term ‘placebo effect’ will be abandoned and replaced by the two concepts of ‘SMCH’ (‘specifically modified consultation and health care’) and ‘RMH’ (‘response to modified health care’). These two concepts provide an outline explanation of how all healing rituals heal and so provide an outline explanation of how the healing ritual of therapy heals, also. At least one problem arises out of explaining therapy as healing ritual self-healing, namely that this conception conflicts with the idea in therapy circles that, in therapy, it is the relationship that counts. Nonetheless, it will be maintained that the purpose of therapy is healing, that the healing that is achieved is self-healing and that its fulfilment is not dependent upon one-to-one relationships. Finally, it will be argued that the further development of therapy requires a better understanding of what aids and obstructs psycho-emotional self-healing.     

A therapist's ritual of respect

A great deal of attention in systemic family therapy has been given to the process and technique ofdeveloping 'therapeutic' rituals for families. In this paper we address the process of the therapist developing the ritual of practising respect. By practising respect the therapist shifts to a position similar to that of an anthropologist who is attempting to understand another culture and its epistemology. The ritual of practising respect has the potential of changing the therapist's tendency to move toward social control and moralist judgements. A case example is presented in this paper which illustrates the therapeutic ritual of practising respect for the client/family.     

On the use of the uncanny in ritual

In ‘The Future of an Illusion’, Freud suggested that religion allows a person to ‘feel at home in the uncanny’ – that unsettling interplay of suppression and memory that arises from living subject to fears and anxieties in an unpredictable world. Here, the author examines a ritual called the ‘Wild Hunt’ that occurred during her ethnographic research among contemporary Pagans to explore how uncanny encounters within religious rituals can help participants come to terms with fears and anxieties, transforming inchoate emotions stemming from trauma or dislocation. Following Otto, the author suggests that such a sense of the uncanny can be central to the power of religious ritual. These uncanny elements within religious ritual provide an illustration of how religious experiences can help participants to feel ‘at home in the uncanny’, thereby bringing together the seemingly disparate accounts of Otto and Freud on the relationship between religion and uncanny experience.     

Innovative ordinariness and ritual change in a Jerusalem Minyan

In this article, I present an ethnographic analysis of ritual change in the communal prayers of a Jerusalem congregation that promotes gender equality within the framework of Orthodox-oriented halakha. While scholars have examined how ritual change in Jewish communities develops through the reinterpretation and reutilization of religious texts, practices and objects, my fieldwork reveals how change is shaped by people’s habitus – their ways of being in the world. Communal prayers in this congregation exemplify what I call an “innovative ordinariness” of religious change. Members view and experience their communal rituals as “ordinary” due to their perception of their prayer hall as a familiar spatial and auditory environment. This ordinariness facilitates creative and innovative uses of religious practices. The data outlined here are based on field research during which I participated in the congregation’s services and communal activities, and held interviews and informal conversations with members. This case study depicts ways in which members of Israeli Orthodox society apply their cultural toolkit to create religious spaces that accommodate their gender-egalitarian values, beliefs and lifestyles and, at the same time, produce religiosity that is experienced and understood as legitimate. By doing so, I argue, they assign new meanings to traditional Orthodox categories.     

Sacred marriage in the study of religion: A perspective from India on a concept that grew out of the ancient near east

Current scholarly understandings of ‘sacred marriage’ are seriously impaired by work that focuses on ancient cultures, primarily in the Near East, but also in Greece. Even when ‘diffusionism’, ‘patternism’, and an apparent preoccupation with rituals presumed sexual are all factored out, modern scholars offer little new because they appeal to rituals never witnessed and to fragmentary texts which we can only hope had some connection to ritual. Focusing on an extant ritual tradition in India with a 200-year-old festival and an explicitly associated text from the 13th century , Harman suggests that here, at least, sacred marriage is an elaborate, ritual statement of kinship responsibilities and obligations reestablished each year among deities and between deities and selected human beings.     

BDSM,Interaction Rituals and Open Bodies

In this article, based on ethnographic fieldwork in Bondage and Discipline, Dominance and Submission, Sadism and Masochism (BDSM) communities in Sweden, I explore the ritual aspects of BDSM. Drawing on Douglas and Collins’ theories of interaction rituals, I analyse the creation of emotional energy during humiliation practice through connection and intimacy between the participants. The article examines how the ritual aspect of BDSM sessions can be understood as an enabler of expressions and emotional energy. BDSM becomes a free zone in which bodies are allowed to be open in a Bakhtinian sense, that is, transgressive and beyond control.     

Searching for Control: Priming Randomness Increases the Evaluation of Ritual Efficacy

Reestablishing feelings of control after experiencing uncertainty has long been considered a fundamental motive for human behavior. We propose that rituals (i.e., socially stipulated, causally opaque practices) provide a means for coping with the aversive feelings associated with randomness due to the perception of a connection between ritual action and a desired outcome. Two experiments were conducted (one in Brazil [n = 40] and another in the United States [n = 94]) to evaluate how the perceived efficacy of rituals is affected by feelings of randomness. In a between‐subjects design, the Scramble Sentence Task was used as a priming procedure in three conditions (i.e., randomness, negativity, and neutral) and participants were then asked to rate the efficacy of rituals used for problem‐solving purposes. The results demonstrate that priming randomness increased participants' perception of ritual efficacy relative to negativity and neutral conditions. Implications for increasing our understanding of the relationship between perceived control and ritualistic behavior are discussed.     

On Spiritual Edgework: The Logic of Extreme Ritual Performances

Religion as a social form is constructed to provide adherents with a sense of empowerment and control. Rituals that involve a risk of physical or psychological injury or even death therefore would appear anomalous and indeed are frequently the objects of social scientific and journalistic denigration. Firewalking and serpent handling exemplify such rituals. I argue that these two radical ritual practices, which I term spiritual edgework , provide a valuable sociological window on how radical ritual practices are socially constructed. The social construction process involves the identification of a mythically relevant edge that offers: both contingency and certainty; individual and collective preparation for the impending edgework during which tensions are elevated for later ritual resolution; a ritualized process for successfully navigating the edge; and postedgework accounts that neutralize potential disconfirming injuries or deaths.