The concept of "ritual" and its significance in the structure of a mass holiday. rituals

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Ritual is a service or ceremony performed for a religious or therapeutic purpose or intention, whether conscious or unconscious.

Ritual actions are based on mythological and archetypal themes, express their contents symbolically, fully involve a person and evoke in him a feeling of sublime meaning and at the same time rely on ideas that correspond to the spirit of the time (KSAP, p. 132).

Ritual is a psychic channel through which a personal transformation takes place, when the psychological balance of the personality is threatened by a sudden numinous force; a structured stage of changing one status of a person or the way of his being to another.

Jung believed that in ritual a person expresses his most important and fundamental mental contents, and in the absence of appropriate rituals, people spontaneously and unconsciously create them in order to secure the stability of the personality, as soon as the transition from one psychological state to another has occurred. The ritual itself does not affect the transformation, it simply contains it in itself.

RITUAL

according to E. Fromm - a symbolic expression of thoughts and feelings through an action common to many and expressing common aspirations, the basis of which lies in common values. Differ:

1) a rational ritual - expressing aspirations that are valuable to the individual, and not averting repressed impulses;

2) an irrational ritual - with an obsessive-forced character and a significant element of fear.

RITUAL

ritual) Initially - a religious or magical ceremony (procedure). Borrowed from both psychiatry and psychoanalysis, the term is used to describe the behavior observed in patients with OBESSIVE NEUROSIS, in which the patient attempts to reduce ANXIETY by performing a more or less complex and stereotyped sequence of actions. Obsessive rituals can be seen as an individually created system of counter MAGI AND, with the help of which the patient tries to avert unreasonable fears from himself by equally far-fetched actions. The logic of both is animistic in nature and depends on the thinking of PRIMARY PROCESSES. In rituals involving the desire to bathe, patients feel the need to bathe in accordance with rigidly prescribed and complex routines in order to reduce the fear of infecting themselves or infecting others, without their fear of being infected. In this respect, compulsive rituals differ sharply from rituals associated with ignorance, prejudice, and religion. They also differ from religious rituals in that they are personal and are performed alone. See RELIGION.

RITUALS

lat. ritualis - ritual). A motor act, simple or complex, performed against the will and internal resistance of the patient, symbolically expressing the hope in this way to prevent the alleged misfortune. In this regard, it can be considered as a manifestation of a psychological defense mechanism. Reaching significant expression, R. in itself becomes a painful anankastic phenomenon.

Obsessive R. combined with obsessive thoughts and fears within the obsessive-compulsive syndrome. Symbolically-ritual actions are sometimes difficult to correlate with the cause that gave rise to them. Thus, obsessive hand washing is not always the result of mysophobia (fear of pollution); it can be symbolic, and, as a result of the displacement of concepts, their substitution, expresses the patient's desire to be free from guilt, sin.

Intrusive defensive R. can be quite complex; so, with a compulsive attraction to pedantry, patients turn their daily life into a minute-by-minute stereotyped system of fixed ceremonies, starting from getting up in the morning to evening dress ("bedroom ritual"). S. Freud singled out two types of defense mechanisms: destruction and isolation. An example of destruction is the endless washing of hands with mysophobia, an example of isolation is a ceremonial, which consists in prohibiting the possibility of touching an unwanted object (taboo on touching).

RITUAL

In psychoanalysis, a symptomatic, stereotypical, obsessive repetition of certain forms of behavior. Each element of the ritual is a compromise formation, reflecting in a distorted form both the unconscious derivatives of sexual and aggressive drives, and protective forces. On the other hand, the elements of the ritual symbolize certain aspects of the unconscious conflict and often involve magical thinking.

Most often, rituals are found in the structure of obsessive-compulsive disorder: all the typical defense mechanisms of this neurosis are reactive formation, isolation of affect, and so on. - are also present in ritual actions. At the heart of the ritual defense against the derivatives of sexual and aggressive drives are anal conflict or conflict caused by masturbation. The ritual is designed to "eliminate" the forbidden desire: for example, the ritual washing of hands can "eliminate" the obsessive desire to get dirty with stool.

Rituals as a temporary phenomenon are very common and do not contradict normal development (for example, children's games that are repeated many times). Such rituals can accompany any kind of activity. In adulthood, repetitive behaviors can be seen as a continuum from adaptive habits, religious practices, and the like. to rituals for obsessive-compulsive disorder and magical rituals for psychotics. In the psychoanalytic sense, the term ritual is used to refer to behavior in which some of its manifestations act as an obsessive defense. Rituals may be in accordance with the Self; however, if such a ritual is interrupted, feelings of anxiety and guilt immediately increase, forcing the individual to resume the ritual action from the very beginning.

Rituals can perform functions that are not related to intrapsychic protection. For example, some people try to control the actions and actions of others by "shifting" their own rituals onto them. Such behavior reflects aggressiveness, protects against anxiety, guilt and helplessness.

Ritual

from lat. ritualis - ritual) in ethology, the term of K. Lorenz - ceremonial actions in herd animals; in psychology, the term of E. Erickson - repetitive actions that are important for all participants in the interaction, developing in stages life cycle retaining novelty with multiple repetitions. The opposite is ritualism (a repetitive action devoid of spiritual content).

RITUAL

1. In general, any sequence of actions or patterns of behavior that is highly stylized, relatively rigid, and stereotyped. 2. A culturally or socially standardized set of actions defined by tradition (usually religious, magical, or nationalistic) and showing little or no change from time to time. Sometimes this meaning is considered as a partial synonym for rite or ceremony, although ceremony is often considered a more general term, several rituals are part of the ceremony. 3. A frequently repeated pattern of behavior that tends to occur in certain time, for example, the morning ritual of washing, putting yourself in order, dressing, etc. 4. A rather complex, stereotyped set of behaviors that may have had a functional origin that is no longer obvious. For values 3 and 4, the term routine is also used. 5. Irrational, repetitive behavior patterns often seen in obsessive-compulsive disorder.

It should be noted that some authors use this term with the connotation that all rituals, no matter how mundane their manifestations, play some symbolic role in the culture or in the psychological make-up of the individual.

RITUAL

an established and traditional human religious or secular ceremony; in psychoanalysis - a stereotypical sequence of human actions, an obsessive repetition of the same forms of behavior by him.

The psychoanalytic understanding of the ritual is based on the recognition that each of its elements has a meaning, symbolically reflecting the intrapsychic conflicts of a person. Behind the stereotypical sequence of actions, unconscious drives and desires are hidden, which have taken the form of compromise formations, reflecting the system of protection created by man from various kinds of fears and anxieties.

Ritual activities are observed in many mental illnesses, but most often they occur in patients suffering from obsessive-compulsive disorder. The obsessive actions of such patients are full of meaning, meet their vital interests, express their experiences and are accompanied by the corresponding affects of thought. Another thing is that the patients themselves are not aware of the reasons underlying their obsessive actions, and do not understand that these actions serve to manifest unconscious motives and ideas.

In the works of Z. Freud, attention was repeatedly drawn to the nature of the obsessive repetition of certain forms of behavior in patients with obsessive neurosis. Thus, in Lectures on Introduction to Psychoanalysis (1916/17), he showed that behind obsessive actions there are conflicts rooted in the intimate life of patients, in their infantile experiences. Psychoanalysis reveals the fact that the repressed sexual and aggressive desires of a person are reflected in the pathological ceremonial.

An analysis of obsessive actions shows that the patient, subject to these actions and prohibitions, behaves as if he were under the control of an unconscious sense of guilt. This feeling of guilt is rooted in early emotional experiences, but finds constant expression in temptation and expectation of trouble. At the beginning of the development of a neurotic ceremony, the patient knows what he must do so that trouble does not happen. However, the connection between the cause of expectation anxiety and the threatening consequences remains hidden for the patient. Ritual, ceremony arise, in the words of the founder of psychoanalysis, "as a defense or insurance, as a protective measure." Thus, rituals, ceremonies, obsessive actions, on the one hand, are explained by the need for defense against temptation, and on the other hand, they are protection from the expected disaster. However, in the fight against temptations, these protective measures are insufficient and therefore prohibitions may come to the fore, replacing obsessive actions. As for rituals and ceremonies, they "are a set of conditions under which something, not yet absolutely forbidden, is allowed."

Z. Freud proceeded from the fact that rituals are characteristic not only for patients, but also for healthy people. Any normal person has ceremonials that have developed over the years, associated, for example, with going to bed. Every evening, in the same way, he repeats the same actions associated with the transition from the state of wakefulness to sleep, including the observance of certain conditions, the failure of which prevents him from falling asleep. Such behavior is rationally explicable and does not cause any concern in the person himself. If a external circumstances bring the necessary changes, then a normal person easily obeys them and quickly adapts to a new situation. Another thing is the pathological ceremonial, which, according to Z. Freud, is uncompromising, "knows how to achieve its goal at the cost of the greatest sacrifices." It also cloaks itself in rational justification and, at first glance, differs from the normal only in exaggerated thoroughness. However, on closer examination, "it can be seen that the veil of rationality is too short, that the ceremonial includes requirements that go far beyond rational justification, and others that directly contradict it."

Pathological ceremonial, obsessive rituals include elements of magical thinking, consist of such formalities and restrictions that the patient cannot refuse, since every deviation from them is accompanied by unbearable fear. In their execution and nature, they resemble the rites performed by believers. This similarity between the obsessive actions of nervous patients and the rituals of believers did not escape the attention of S. Freud, who drew an analogy between neurotic ceremonies and religious rituals, which was reflected in his article “Obsessive actions and religious rites"(1907). The similarity between them lies, in his opinion, in the fact that in both cases we are talking about conscientious fulfillment of trifles and remorse in case of failure to perform appropriate actions. Along with similarities, there are also differences, consisting in the fact that neurotic ceremonies are characterized by great individual diversity, while religious rituals are largely standardized, the former are private in nature, and the latter are public, public in nature.

In the case of obsessive-compulsive disorder, psychoanalytic therapy focuses primarily on making the patient understand the meaning of his rituals, ceremonies, obsessive actions. Thus, the motives that prompt the patient to carry out the obsessive repetition are revealed, the underlying causes of his suffering are revealed, and prospects are opened for the conscious resolution of intrapsychic conflicts, allowing you to get rid of the pathological ceremonial.

RITUAL- a stereotyped sequence of actions performed in certain circumstances. Ritual, both ancient and modern, is equally symbolic. It is designed to conquer the formlessness of time. Participants of the ritual feel that this is a milestone beyond which a qualitatively different life begins, so each such transition is facilitated by celebration and a sense of rebirth. The ritual allows a person to get away from the daily routine.

Ritual accompanies a person from birth to death. Many rituals include everyday human behavior. For example, when greeting a friend, we make a standard series of gestures and say traditional phrases, the meaning of which we are only partially aware of. Moreover, ritualized behavior frees us from having to think about every step and every word. Apparently, this is what Confucius had in mind when he told his stepson that "ritual gives support in life." These are the registration of a child, admission to school and its graduation, seeing off to the army or entering an institute, seeing off to retirement, etc.

Unlike the everyday behavior of a layman, the behavior of a mystic does not tolerate thoughtless actions. Any mystical ritual consists of gestures and words endowed with a deep symbolic or magical meaning, which must be perceived and assimilated by the person performing this ritual. Of the rituals, we can mention such as communion (ritually eating consecrated food, identified with the body of a deity), consecration (usually washing with consecrated water, accompanied by the recitation of prayers or spells), wedding (a symbolic staging of the myth of the marriage of Heaven and Earth), burial ( a complex sequence of actions that allows the soul of the deceased to "depart in peace"), a spell of spirits, etc.

The mythology of the archaic era was oriented towards establishing a pattern staged through ritual. It was the latter that ensured the inviolability of the way of life. Traditionally, a lot of attention in conspiracy literature is focused on the esotericism of the Masonic ritual, which reveals two tendencies of revenge on the profane world for the murders of the architect of the Jerusalem Temple, Adoniram, and the Grand Master of the Templars, J. de Molay. The quintessence of the conspiracy interpretation of rituals is the mythology of ritual murder. The medieval mythological archetype about the ritual sacrifices of the Jews is updated. On the one hand, the death of representatives of their own political camp is presented as a ritual murder. On the other hand, the mass fanaticism of the period of wars and terror is also interpreted as a consequence of the implementation of the ritual. For example, in the wounds on the bodies of the slain, a drawing is sometimes seen, indicating a ritual execution.

There are no spectators in the ritual, only participants. Knowing the ritual means entering into its rhythm, feeling like a part of the whole world, joining the events of a universal scale. Therefore, the ritual does not draw a clear line between the sacred and the obscene. Carnivals or, for example, the festival of fools, just as much as religious rituals, allow a person to radically disrupt the course of life and experience ecstasy.

Source: Bagdasaryan V. E. The problem of the mythologization of history in Russian literature of the 1990s. M., 2000; Sheinina E. Ya. Encyclopedia of symbols. M., 2001; Encyclopedia of mystical terms. M., 1998.

Definitions, meanings of the word in other dictionaries:

A large dictionary of esoteric terms - edited by d.m.s. Stepanov A.M.

1. Developed by custom or established procedure for doing something, ceremonial. 2. The set of rites that accompany any religious act and make it up external design. 3. Standard elements of everyday human behavior. For example, when greeting a friend,...

Philosophical Dictionary

Established order actions. In our case, it is advisable to attribute the ritual to humanoid mechanisms for launching non-humanoid processes. Bernard Shaw (?) said that once he was visiting the Turkish Sultan and watched a picture when two slaves were playing some kind of game and one ...

Newest philosophical dictionary

RITUAL (Latin ritualis - ceremonial, ritus - solemn ceremony, cult rite) is one of the basic concepts of ethnology and cultural anthropology, which allows to adequately display the originality of human behavior in "distant" cultures (primarily archaic and...

Psychological Encyclopedia

(Ritual) - a service or ceremony conducted with a religious or therapeutic purpose or intention, both conscious and unconscious. Actions are based on mythological and archetypal themes, express their content symbolically, fully involve a person and ...

Psychological Encyclopedia

- (from lat. ritualis - ritual) in ethology, the term of K. Lorenz - ceremonial actions in herd animals; in psychology, E. Erickson's term is repetitive actions that are important for all participants in the interaction, developing through the stages of the life cycle, preserving ...

individual or collective actions that carry a social load and are distinguished by a certain repetition of elements; way of expressing social solidarity.

Great Definition

Incomplete definition ↓

RITUAL

ritual) - 1. Formal activity that is not secular and expresses a sacred and religious meaning (see Durkheim; Douglas). In this sense, the term is used both in anthropology and in the sociology of religion. 2." physical activity in relation to symbols" (Bowcock, 1974). 3. Daily practice, characterized by its routine nature and its significance for mundane social interaction. This term was used by Hoffman (1972) to refer to the routine activities of everyday life.

Therefore, ritual actions can be regarded as a phenomenon inherent in both the sacred and secular spheres of public life. In both cases, it is the symbolic quality that is the defining characteristic.

A distinction can be made between ritualistic behavior and ritualistic activity. Ritual behavior is meaningless, rigid and stereotypical. Ethologists apply this concept to the usual and repetitive actions of animals to protect their territory. On the contrary, ritual activity is filled with individual social meanings that are culturally transmitted through customs and traditions. Ritual events are separate and ceremonial social situations, not necessarily, but often rigid and repetitive, functioning as a preservative and binding force within society. True, rituals can also be a means of expressing social, political, or cultural resistance (see Hall and Jefferson, 1976)—see Resistance Through Ritual.

Although it is customary to study ritual activity within the framework of the approaches of the sociology of religion, it is also present in secular society. Bowcock argued that "the category of ritual activity in sociology is not well-established," but suggested that the term be extended to cover the civic, aesthetic, and political aspects of social life, as well as rituals associated with the life cycle. Secularization does not necessarily lead to a decline in the ritual activities that are found in the performing arts (eg mime and dance) and civil ceremonies (particularly state funerals) - see also civil religion.

The rituals of the life cycle (see Rite of Passage) continue to be of significance to both the simple and the complex societies. The growth and aging of people is a feature inherent in any human society and therefore requiring social control and regulation, so biological changes become socially significant and significant. Life cycle rituals are used both to include a newborn in a group and to confirm the continued existence of the group in the event of the death of one of its members. Van Gennep (1909) suggested that rites of passage mark both biological changes and changes in social position. They have a simple structure, including:

(a) separation of the individual from the old order or old social conditions;

(b) a marginal or transitional stage which is sacred;

Ritual activity seems to be present in all spheres of social life. Thanks to it, both individuals and the group solve problems that arise in the sacred and secular aspects of social life.

Great Definition

Incomplete definition ↓

What are rituals from the point of view of esotericism, and even more so - magic? Let's start with the fact that these are actions. And like any action, they are aimed at something. In the case of rituals, this is an orientation towards achieving some goals. And a feature of such activity is its initially invisible connection with subsequent results. That is, if you go to work and save money to buy a car, this is not a ritual. But if instead you practice a magical rite to improve your financial condition, then this is closer to the point. This activity is called ritual.

In esotericism, this action is assigned a fairly large role. Virtually none of this teaching is complete without rituals and rituals. Many of them have come down to us from time immemorial.

What are the rituals that we inherited from our ancestors?

The same meditation applies to such actions. This is a ritual designed to relax and release extraneous thoughts. No less significant in the life of our ancestors were ritual actions designed to attract a harvest, good weather or a warm winter. Now such rituals and ceremonies are also used by various magicians and fortune-tellers.

Example

In different cultures, magical activity is of a different nature, based on the goals and desires of people. Moreover, even rituals within one nation may differ from city to city. A striking example of what the rituals of one particular region are is the rite of the Three Chickens. This is an original ritual performed by Vyatka women to attract good luck. It was started on such occasions as illnesses in the family, difficult childbirth, misfortunes. Unlike many other rituals, it is not tied to a specific time. The rite of the Trinity is performed only by women of the genus - widows, married for the first time, midwives. They gathered at the table for dinner, curtained the windows and closed the doors of the house. The ceremony took place in complete silence, not even a smile was allowed.

During lunch, a chicken boiled in a pot was eaten, which had hatched three broods of chickens - hence the name of the ceremony. After the end of the ceremony, the insides, feathers and bones of the bird in a pot were buried outside the fence of the village. This behavior goes back to pagan times, when a chicken was sacrificed to deities.

What are rituals?

This is a symbolic activity that has a clear regulation, in particular speech patterns. Right now in contemporary culture they also play their part. Everyone knows the tradition of raising glasses of champagne to New Year exactly at midnight. This is also a kind of ritual. But those who, in addition to this, also try to make a wish with the chimes, write it down on a piece of paper, burn it and then drink the ashes with a sparkling drink, are already performing a real rite to attract good luck.

Today, they are most often focused on material well-being, love and good luck in business. Ritual occasions such as harvest, weather, or warm winter recede into the past, because they do not play a visible significant role in the lives of ordinary people. Rituals designed to maintain health, help preserve the family and have children remain eternal - after all, the reasons for their use do not lose their relevance.

Dictionary Ushakov

Ritual

ritual l, ritual, husband.(from lat. ritualis - ritual) ( books.). The established order of ritual actions when performing some religious act. Burial ritual. wedding ritual.

| Ceremonial, customary procedure for doing something. The ritual of receiving ambassadors. By ritual.

Political Science: Dictionary-Reference

Ritual

(from lat. ritualis ceremonial)

type of ritual, historically established form of complex symbolic behavior, an ordered system of actions (including speech); expresses certain social and cultural relationships, values. In ancient religions, it served as the main expression of cult relations. Ritual plays an important role in the history of society as a traditionally developed method of social education. AT modern society is preserved mainly in the field of ceremonial forms of official behavior and domestic relations (civil rituals, etiquette, diplomatic protocol etc.).

Culturology. Dictionary-reference

Ritual

☼ historically developed form of non-instinctive, predictable, socially sanctioned, ordered symbolic. behavior, in which the way and order of performing actions are strictly canonized and cannot be rationally explained in terms of means and ends. The concepts of "ceremony", "rite", "custom", "etiquette" are closely connected with the concept of ritual. Often these terms are used interchangeably, but numerous attempts have been made. attempts to separate them. One of critical issues Research R. was the problem of its definition. Most researchers considered R. as a category of behavior, religious in nature and persecuting religions. goals. R. was defined as a religion. practice (W. Robertson-Smith, 1889), "rules of conduct that prescribe how a person should behave in the presence of sacred objects" (, 1912), magical. dramatization of ordinary activity, arising from a person's tendency to reproduce those actions that give him a feeling own strength(J. Harrison, 1913). These definitions emphasized R.'s belonging to the sphere of the sacred (see), non-rational, non-utilitarian, as opposed to profane, utilitarian, rational. daily activities. included in R. not only religious, but also magical. practice; he associated R. with the human need for miracles, stemming from a sense of their limitations, and defined it as a "traditionally played miracle." J. Goody (1961) defined R. as "standardized behavior in which the relationship between means and end is not genuine (ie, either irrational or irrational)". M. (1962) distinguished between R. and ceremony, defining ceremony as "a complex organization of human activity, which is not essentially technical or recreational, and which includes modes of behavior that express social relations," and R. - as more limited category of ceremonial activities associated with the mystic. and religious representations.

At 19 - per. floor. 20th century a large place in the study of R. was occupied by disputes about the relationship between R. and myth. Some anthropologists defended the primacy of R. and considered the myth as its consolidation, explanation, rationalization (Robertson-Smith, E.); others considered primary mythol. and religious representations and, accordingly, the secondary enactment, or external expression, of these representations (Harrison, Malinowski, Goody). In present time this question is removed: R. and myth are considered as two forms of expression of the same symbolism, neither of which can be recognized as primary in relation to the other.

An important contribution to the study of R. was made by the functional school (see) in English. anthropology. In functionalism, R. was considered as behavior directed to sacred objects, and in essence as a symbol, an expression social relations. Durkheim (1912) developed a detailed classification of R., dividing them into negative, or ascetic, associated with forbidden objects (taboos), and positive. In the positive he included R. imitation; "representative", or memorable R. (for example, R. veneration of ancestors); sacrifices; redemptive R. social function R. he considered the strengthening of collective feelings and the maintenance of social solidarity. A. van Gennep (1908) studied and described the ceremonies associated with the crises of the individual life cycle (birth, puberty, marriage, death, etc.) and the events of the calendar cycle, combining them into the category of "rites of passage". He found that the rites of passage follow the same pattern as the rites of initiation, and serve to move the individual from one status to another, which occurs in three stages: the separation of the individual from the group, the transition and reunification with the group. (1925) considered acts of donation (or exchange) as "compulsory acts of a ritual type, in which the exchanged objects are a means of mystical power." (1922) developed the concept of "ritual value"; he argued that the objects, to which ritual value is attached, are objects that are socially significant for the worldly, practical. purposes, and that usually no ritual value is attached to luxury goods. He believed that R.'s departure creates feelings that are functionally important for the integration of about-va. In functionalism, insufficient attention was paid to the symbolism of R.: this research topic has become one of the important topics of the French. a (), where R. is studied as a "language", or sign system, using the methods of structural linguistics. (1962) investigated R. role inversion, which he called "R. rebellion." He considered "R. uprising" as dramatic. forms of reaction of aggressiveness (hostility), edges inevitably accumulates in about-wah, where there is inequality and hierarchical. relationships, and to-paradise in everyday, "worldly" life can not be discharged. Thus, these R. perform a positive (cathartic) function, provide an opportunity for a symbolic, socially sanctioned release of aggressive energy, thereby reducing the likelihood of real conflicts and contributing to the strengthening of social order. E. (1961) considered R. as an exit into the sphere of the "sacred", where other space and time operate and where the norms of "worldly", everyday life lose their significance. With this he linked the presence in the religious R. ascetic. and ecstatic. components: the former intensify the normative restrictions of "ordinary" life, the latter abolish them. M. Blok (see) and F. Bart (1975) investigated the use of R. as a means of mystifying power relations in stratified communities. While most researchers attributed R. exclusively to the sphere of magical-religious behavior, a number of researchers interpreted R. as a special aspect of any behavior. Leach (1954) argued that it is impossible to draw a clear line between ritual acts and habitual actions, and that every action has those. (practical, instrumental) and ritual (symbolic, communicative) aspect. Thus, every action has a ritual dimension. E. (1967) considered the routine activities of everyday life as R. and called them "R. interaction" (R. greetings, R. conversational interaction, etc.). These R. he associated with the development in modern. about-vah special, religious in nature, cult, center. a sacred object to-rogo is a human. personality (individual I). In the microsociology of R. Collins, the term "natural rituals" is used to designate this category of rituals. In ethology (K.) and ethological. anthropology (I. Eibl-Eibesfeldt and others) analysis of R. and the process of ritualization is one of major areas research. Here rituals are considered as patterns of behavior that fulfill ch. arr. communicative function, as well as the functions of controlling aggressiveness, consolidating groups, forming a system of cultural symbols.

Lit.: Myth, Ritual and Kinship. Hook S.H. (ed.). Oxf., 1958; Harrison J.E. Ancient Art and Ritual. L., 1951; Gennep A. van. The Rites of Passage. L., 1960; Goffman E. Interaction Ritual. L., 1972.

V.G. Nikolaev.

Cultural studies of the twentieth century. Encyclopedia. M.1996