Abstract This paper explains that the Roman Catholic Church abolished the practice of tonsure to consecrate monks in 1972; however, the ritual tonsuring remains as part of the liturgy of the Russian Orthodox Church, "The True Catholic Church" (splinter group originating in Holland) and Buddhism. The author points out that, although modern anthropologists have correlated ritual and performance, the end result of ritual is usually substantially different than the end result of modern secular theatrical performance. The paper concludes that, although the ritual of tonsure may have some minor theatrical aspects including its use of antiphons (a form of liturgical theatre in the 9th century), this ritual is not a theatrical performance but rather a semi-private ritual between postulant monks and their bishop with a few personal observers. Long quotations.
Table of Contents
Description of the Ritual of Tonsuring in the Roman Catholic Church
Dramaturges Definition of Theatrical Performance
Ritual of Tonsuring as Liturgical Theatrical Performance
Theatrical Critique and the Ritual of Tonsure
Ritual and Theatrical Performance
Conclusion
From the Paper "The primary reason is how do we critique an ancient ritual? When we critique modern productions, we evaluate many things, the production itself, the actors and their portrayal of the characters in the play and the settings.. Only, if one were to have attended several rituals of tonsure in order to look at their individual production value. How good was the choir, how smooth was the ritual performed, how involved were the individual supplicants? Then, we might begin to apply such methods of critique. The fact is these rituals are rare and private, usually attended only by the supplicants, the bishop, the choir and the supplicant's families."
Abstract This paper discusses the ritual of bloodletting which was prevelant in the Mayan civilization, an ancient native American culture that dates back to AD 300 to 900. It examines how each major event in the lives of the Mayan people was sanctified by their self-mutilation. Bloodletting was used to commemorate temples being dedicated, crops being planted, babies being born and marriages being consecrated. It shows how through its beginning, its peak, and its ruin, bloodletting was something done in reverence for their gods and done out of respect for their religious beliefs and how it was not a savage, destructive ritual, but a meaningful one.
From the Paper "Maya communities exist today, and they still believe their lives and destinies are tied directly into their family, kin, community and to the supernatural world of their gods (Sharer 128-130). Each important step in their lives is still marked by elaborate and sacred rituals, as they were in ancient times (Sharer 129). While the nuclear family is still the heart of their foundation ? that is the man, his wife, and their children ? Mayan families have always included the more extended version of family. Their social groupings are based on their lineage ? depending on what male has been born into what family. While government has changed now, in the past, political offices were passed from father to son, brother to brother, and so forth."
Abstract This paper describes the cultural life learned within the family unit of Indian families. The paper looks at the typical family structure, relationships and living arrangements within the family and the lines of authority. The paper also describes the different types of medicine practiced in the country, how it is administered and who is typically responsible for its administration.
From the Paper "In India, the essential themes of cultural life are learned within the family unit, and in most of the country, the basic units of society are the patrilineal family unit and wider kinship groupings, with the most widely desired being the joint family, consisting of three or four patrilineally related generations living under one roof, working, eating, and worshiping in mutually beneficial social and economic activities (Indian pp). Patrilineal joint families include men related through male lineage, and their wives and children, and while most women are expected to live with their husband's relatives, they retain bonds with their birth families (Indian pp). Clusters of relatives live near each other in order to maintain strong bonds and respond to family obligations, such as economic and emotional support, and assistance in daily work and emergencies (Family Ideals pp). Moreover, specific annual rituals help define kin groups, such as the worship of the goddess to ensure the welfare of the lineage."
Abstract This paper examines and analyzes a land claims agreement in Canada known as the Nunavut Agreement, that is intended to attenuate aboriginal self-government over a widespread region. The paper details the origins of the agreement, its purpose, controversial issues associated with the agreement, and advantages associated with the agreement.
Table of Contents
Introduction
The Inherent Right of Self-government
Self-Government And The Land Rights Process
A Summary Of The Most Urgent Treaty Issues
Self-government Is Good For The Environment
Self-government Is Good For The Economy
Self-government Is Good for Native Culture
Focusing On The Future
Defining Success
Sharing Implementation Responsibilities
From the Paper "In 1995 the elected (June 12, 1991) national chief of the Assembly of First Nations, Ovide Mercredi--representing some 1.5 million Indians from more than 600 bands across Canada--repeatedly espoused his belief that "aboriginal people, as the land's original inhabitants, have inherent rights to self-government." He warned that aboriginals would not allow their concerns to be transgressed in discussions taking place in the wake of the October defeat of the Quebec referendum on dominion. Mercredi had participated in talks formulating the 1992 Charlottetown accord, which, had it been adopted, would have supported self-government and treaty review for Canada's Indian population."
