Are the richness and diversity of rituals and celebrations in South Asia unique? Can we speak of a homo ritualis when it comes to India or Hinduism? Are Indians or Hindus more involved in rituals than other people? If so, what makes them special? Homo Ritualis is the first book to present a Hindu theory of rituals. Based on extensive textual studies and field-work in Nepal and India, Axel Michaels argues that ritual is a distinctive way of acting, which, as in the theater, can be distinguished from other forms of action. The book analyzes ritual in these cultural-specific and religious contexts, taking into account how indigenous terms and theories affect and contribute to current ritual theory. It describes and investigates various forms of Hindu rituals and festivals, such as life-cycle rituals, the Vedic sacrifice, vows processions, and the worship of deities (puja). It also examines conceptual components of (Hindu) rituals such as framing, formality, modality, and theories of meaning.

It is a widespread idea that the roots of the Christian sermon can be found in the Jewish derasha. But the story of the interrelation of the two homiletical traditions, Jewish and Christian, from New Testament times to the present day is still untold. Can homiletical encounters be registered? Is there a common homiletical history - not only in the modern era, but also in rabbinic times and in the Middle Ages? Which current developments affect Jewish and Christian preaching today, in the 21st century? And, most important, what consequences may result from this mutual perception of Jewish and Christian homiletics for homiletical research and the practice of preaching? This book offers the papers of the first international conference (Bamberg, Germany, 6th to 8th March 2007) which brought together Jewish and Christian scholars to discuss Jewish and Christian homiletics in their historical development and relationship and to sketch out common homiletical projects.

Tel-Aviv's annual Purim celebrations were the largest public events in British Palestine, and they played a key role in the development of the urban Jewish experience in the Promised Land. Carnival in Tel-Aviv presents a historical-anthropological analysis of this mass public event in order to explore the ethnographic dimension of Zionism. This study sheds new light on the ideological world of urban Zionism, the capitalistic aspects of Zionist culture, and the urban nature of the Zionist project, which sought to create a nation of warriors and farmers, but in fact nationalized the urban space and constructed it as its main public sphere.

Ranging from Abai to Zeleia, from massive temples in Egypt to modest tombs in Turkey, oracles were a major feature of the religions of many ancient cultures until their demise under the Christian Roman emperors.This unique work is a guide to all the known oracles of the ancient world. The greater part of it is devoted to an alphabetical listing providing details of nearly 300 sites in more than 25 countries where oracles of one kind or another functioned in antiquity. The text is extensively cross-referenced and illustrated, and supplemented by indexes, a glossary, and a substantial introduction. The book brings together for the first time a wide range of disparate materials relating to this important topic, along with the results of extensive first-hand investigations.

Readings for Weddings is an inspirational collection of Bible quotations, poems, hymns and prose for secular weddings, church ceremonies and services of blessing. Mark Oakley includes such 'wedding classics' as 1 Corinthians 13 and Khalil Gibran's The Prophet, the poetry of Shelley and Elizabeth Barrett Browning, verse by Wendy Cope and other witty, contemporary poets.

Drawing on insights from Indian intellectual tradition, this book examines the conception of dharma by Jaimini in his Mimamsasutras, assessing its contemporary relevance, particularly within ritual scholarship. Presenting a hermeneutical re-reading of the text, it investigates the theme of the relationship between subjectivity and tradition in the discussion of dharma, bringing it into conversation with contemporary discourses on ritual. The primary argument offered is that Jaimini's conception of dharma can be read as a philosophy of Vedic practice, centred on the enjoinment of the subject, whose stages of transformation possess the structure of a hermeneutic tradition. Offering both substantive and methodological insights into the contentions within the contemporary study of ritual, this book will be of interest to researchers in the fields of Hindu studies, ritual studies, Asian religion, and South Asian studies.

It has been said that Chinese government was, until the republican period, government through li. Li is the untranslatable word covering appropriate conduct toward others, from the guest rituals of imperial diplomacy to the hospitality offered to guests in the homes of ordinary people. It also covers the centring of self in relation to the flows and objects in a landscape or a built environment, including the world beyond the spans of human and other lives. It is prevalent under the republican regimes of China and Taiwan in the forming and maintaining of personal relations, in the respect for ancestors, and especially in the continuing rituals of address to gods, of command to demons, and of charity to neglected souls. The concept of 'religion' does not grasp this, neither does the concept of 'ritual', yet li undoubtedly refers to a figuration of a universe and of place in the world as encompassing as any body of rite and magic or of any religion. Through studies of Chinese gods and ghosts this book challenges theories of religion based on a supreme god and that god's prophets, as well as those like Hinduism based on mythical figures from epics, and offers another conception of humanity and the world, distinct from that conveyed by the rituals of other classical anthropological theories.

This book examines online jihadist magazines, Inspire, Dabiq, Rumiyah, and Gaidi Mtaani, published by three terrorist organizations-Al-Qaeda, ISIS, and Al-Shabaab-and their aggressive promotion of the Caliphate, an Islamic system of world government that seeks to create a new world order ruled by sharia. These magazines have played an important role in the diffusion of Islamist ideas such as jihad and sharia (Islamic law). Divided into ten chapters, this book extends existing research by offering fresh insights on the communicative strategies, radicalization processes, and recruitment methods used by jihadist organizations as well as their effects on readers. In particular, this book includes (1) the application of communication theories and models to both global jihad and online jihadist propaganda; (2) meticulous descriptions of the four online jihadist magazines in question (in terms of their missions, stylistic formats, and tactics), including excerpts from each magazine; (3) a thorough explanation of the jihadisphere (e.g., as a vehicle for extreme propaganda and an overarching "training manual" for jihad); (4) the procedures and complexities of online Islamic radicalization; and (5) strategies to combat online jihadist magazines (e.g., by developing counter-narratives and online counter-radicalization magazines).

This source of strength and solace for millions of Christian clergy and laypeople throughout the world can be a companion for your own spiritual journey. For centuries, Christians of different traditions and seekers from various backgrounds have found strength for their spiritual journey in the Book of Common Prayer (BCP). First composed in 1549 by Thomas Cranmer, Henry VIII's Archbishop of Canterbury, the BCP, alongside Shakespeare's works and the King James Bible, helped shape the English language. Today almost eighty million Anglican Christians throughout the world use the BCP in public worship, and countless people—Anglican and otherwise—use it in their private devotional life. In this unique presentation of selections—organized by themes such as "Blessings in Times of Joy and Pain," "Called to Serve" and “Praise and Petition”—with facing-page commentary, C. K. Robertson offers fascinating insights into the history and heritage of the BCP. He also makes available the riches of this spiritual treasure chest for all who are interested in deepening their life of prayer, building stronger relationships and making a difference in the world.

This book explores the interaction of rituals and ritualised practices utilising a cross-cultural approach. It discusses whether and why rituals are important today, and why they are possibly even more relevant than before.

In an effort to counter the confusion and isolation often experienced by a novice synagogue-goer, as well as by many who regularly attend synagogue, The Synagogue Survival Kit: A Guide to Understanding Jewish Religious Services offers introductions and instructions for all aspects of the synagogue experience. No matter what kind of synagogue you attend, the roadmap is the same. Some synagogues may read certain prayers in English translation rather than the original Hebrew or replace some traditional prayers with newer versions, but the service will still touch on the same topics in the same order for the same reasons. If you know the structure of the traditional service, you can readily find your place in any other one. The Synagogue Survival Kit maps the complete traditional service structure and points out the changes commonly encountered in different congregations in an effort to counter the confusion and isolation often experienced by novice synagogue-goers and regular attendees, alike. Always mindful of the sophisticated, adult reader with little or no Jewish background, Jordan Lee Wagner clearly and comprehensively explains the practices, vocabulary, objects, and attitudes that one can expect to find in any synagogue.

This book brings Christian, Jewish and Muslim scholars from different fields of knowledge and many places across the globe to introduce/expand the dialogue between the field of liturgy and postcolonial/decolonial thinking. Connecting main themes in both fields, this book shows what is at stake in this dialectical scholarship.

Drawing upon the latest research in gender studies, history of religion, feminism, ritual theory, performance, anthropology, archaeology, and art history, Finding Persephone investigates the ways in which the religious lives and ritual practices of women in Greek and Roman antiquity helped shape their social and civic identity. Barred from participating in many public arenas, women asserted their presence by performing rituals at festivals and presiding over rites associated with life passages and healing. The essays in this lively and timely volume reveal the central place of women in the religious and ritual practices of the societies of the ancient Mediterranean. Readers interested in religion, women's studies, and classical antiquity will find a unique exploration of the nature and character of women's autonomy within the religious sphere and a full account of women's agency in the public domain.

The Talmud's Red Fence explores how rituals and beliefs concerning menstruation in the Babylonian Talmud and neighboring Sasanian religious texts were animated by difference and differentiation. It argues that the practice and development of menstrual rituals in Babylonian Judaism was a product of the religious terrain of the Sasanian Empire, where groups like Syriac Christians, Mandaeans, Zoroastrians, and Jews defined themselves in part based on how they approached menstrual impurity. It demonstrates that menstruation was highly charged in Babylonian Judaism and Sasanian Zoroastrian, where menstrual discharge was conceived of as highly productive female seed yet at the same time as stemming from either primordial sin (Eve eating from the tree) or evil (Ahrimen's kiss). It argues that competition between rabbis and Zoroastrians concerning menstrual purity put pressure on the Talmudic system, for instance in the unusual development of an expert diagnostic system of discharges. It shows how Babylonian rabbis seriously considered removing women from the home during the menstrual period, as Mandaeans and Zoroastrians did, yet in the end deemed this possibility too "heretical." Finally, it examines three cases of Babylonian Jewish women initiating menstrual practices that carved out autonomous female space. One of these, the extension of menstrual impurity beyond the biblically mandated seven days, is paralleled in both Zoroastrian Middle Persian and Mandaic texts. Ultimately, Talmudic menstrual purity is shown to be driven by difference in its binary structure of pure and impure; in gendered terms; on a social axis between Jews and Sasanian non-Jewish communities; and textually in the way the Palestinian and Babylonian Talmuds took shape in late antiquity.