Ritualism

There is growing consensus that the insider-trading regime in the United States, the oldest in the world, is in need of reform. Indeed, three reform bills are currently before Congress, and one recently passed the House with overwhelming bipartisan support. As the U.S. considers paths to reforming its own insider trading laws, it would be remiss to ignore potential lessons from global experimentation and innovation, particularly in light of the fact that so many insider trading regimes have been recently adopted around the world.

Any such comparative study should, however, be cautious in drawing its conclusions. Reformers should pay close attention to the political, social, and economic motivations that might explain the recent trend toward near-universal adoption of insider trading regulations around the globe. Evidence suggests that at least some countries have adopted their insider trading regimes ritualistically. Regulatory ritualism occurs where great attention is paid to the institutionalization of a regulatory regime without commitment to or acceptance of the normative goals that those institutions are designed to achieve. If countries' insider trading regimes are adopted only ritualistically (e.g., to receive geopolitical carrots or to avoid geopolitical sticks), then comparative analysis should account for the fact that these regimes may not reflect its citizens' (or markets') lived experience or normative commitments.

This Article aids the effort of reforming our insider-trading laws here in the United States by considering lessons that can be learned from the global experience. Part I makes the case that the insider-trading regime in the U.S. is in need of reform. Part II charts the global rise of insider trading regulation in the twentieth century. Part III summarizes important features of representative regimes around the globe (e.g., in Japan, Europe, China, Russia, India, Canada, Australia, and Brazil). Part IV notes the trend toward universality in insider trading regulations and considers some of the moral and economic conclusions scholars and regulators have drawn from this trend. Part V identifies the problem of regulatory ritualism, and its implications for global enforcement and compliance. Part VI then turns to the constructive exercise of determining what can be learned from the global experience of regulating insider trading with an eye to reforming the American regime.

The Oxford Movement is considered to be one of the most influential movements in the history of the Church of England and the wider Anglican Communion. This paper sets out to examine this movement's far-reaching effects, particularly in the realms of liturgy and spirituality.

In examinig the religiosity of the pre-Christian Slavs the main emphasis of the researchers is to attempts to reconstruct the appearance the sacral buildings and statues, their symbolism and their function or role in the religious system. Far less attention is paid to the ritual, and , above all, to the symbolism of the individual, specific actions and any items used. Ritual requires not only the appropriate place and time, but also use of characteristic items. It seems that research on these can significantly help to enlarge our knowledge of the religiosity and mythology of Western Slavs of the pagan period. According to researchers, ritual is a religious form, much sturdier than myth, thus the research on ceremonial behaviour can help the attempt to reconstruct the mythological imagery of past societies. Most agree that myth and ritual are closely linked and appear as forms of communication. In this text the author's attention is focused on one element of the ceremonial activity, namely ritual dance. On the basis of written sources, archaeological and ethnographic data, an attempt is made to answer the question as to whether, and th what extent, the ritual dance was practiced by Western Slavs in religious ceremonies.

The classical Vedic pravargya ritual is centered around the fashioning, consecration, and laudation of a vessel, called mahāvīra, which is then used for offerings. But there are two more vessels in the ritual, for obscure reasons. I argue that the two lesser vessels are not (primarily) spare-vessels, but fulfill other functions.

In the article of О. Kyselov "Mykola Zakovych as a Theoretician of
Ritualism" the academic works of the Soviet period of professor Mykola Zakovych (1931-2017) devoted to ritualism are examined. The author explores definitions of key concepts and correlation between rituals and similar phenomena - ceremony, festival, tradition, and custom. It is noted that professor Zakovych often wrote not just about rites, but about "rites and festivals" because rites were integral part of festivals. The author of the article pays his attention to the problem of the evolution of ritualism and its understanding through the categories of "form" and "substance". The place of religious rites in the evolution of ritualism and its critique
are paid examined. Zakovych was one of the first scholars who focused on aesthetical and psychological effect of religious rites. The article revealed Zakovych's explanation of the short-lasting "red ritualism" in the 1920's. Zakovych's understanding of Soviet ritualism and its atheistic function are observed. The author of the article concludes that Zakovych's academic works could be actualized not only in the academic study of religion but in the governmental policy of Ukraine as well.

Key words: scientific atheism, ritualism, religious cult, rite, Soviet festivals and rites.

“Alfred Ludwig, full professor of comparative linguistics at the then German University in Prague (born 1832 in Vienna, died 1912 in Prague), was a pioneer in research pertaining to the Rigveda. He translated the Rigveda completely into German for the very first time (1876) and was the first to open up the content of the Rigveda by means of a multi-volume commentary (1878-1888). The fact that Ludwig, in the aftermath of his German translation of this important literary document, had also produced an English translation of the Rigveda between the years 1886 and 1893, which at the same time proved to be the first scholarly translation into English, remained entirely unnoticed by the Vedicist and Indological communities. Ludwig could not publish his completed translation during his lifetime. Shortly after his death, his handwritten translation was purchased by the University of Oxford. It was tacitly taken into custody by the Boden professor at the time, Arthur Anthony Macdonell (1854-1930) and left to the Max Müller Memorial Fund in Oxford only after his death.

With Maṇḍalas I-V, the first half of Ludwig’s English translation of the Rigveda is now brought to light. The publication of the second half, containing Maṇḍalas VI-X, is under preparation.”

Edited by Raik Strunz. Preface by Walter Slaje. [Veröffentlichungen der Indologischen Kommission der Akademie der Wissenschaften und der Literatur, Mainz. 6]. Wiesbaden: Harrassowitz Publishers 2019. 78,00 Eur. ISBN: 978-3-447-11306-9

Nowadays, cities function as global centres of political and economic decisionmaking, as spaces for the process of accumulation, and as scenarios of and for social conflicts, among other issues. The recent events in cities such as New York, Istanbul and Madrid have contributed to a renewed interest in the study of social sciences. Anthropology has theoretical frameworks and tools that allow for a different vision on some of its aspects.
Taking into consideration the theoretical approaches to the study of ritual symbols, and in
the case of the Barcelona neighborhood of Poblenou, this article aims to provide a novel perspective for the study of the concept of “neighborhood” and its relation to  ontemporary urban conflict.

Los estudiantes de bachillerato se encuentran sujetos a la influencia de diversos agentes de socialización que los lelvan a sobrevalorar en términos personales la educación escolarizada y los certificados que ésta otorga. El documento por recibise se convierte de esa forma en uno de los factores principales que los mantienen en los diversos ciclos escolares.  Para la obtención del diploma, de acuerdo a esta postura, deben hacerse una serie de méritos.  Entre mayores méritos se tengan en la escuela, mayor será la recompensa que otorgue la sociedad.  Este plateamiento escapa a lo que ocurre en la realidad.  Sin embargo, el punto de vista meritocrático sigue operando en términos ideológicos.  Esta perspectiva afecta al proceso de enseñanza-aprendizaje, ya que el alumno le concede mayor importancia al crédito que le otorga la institución escolar que a las posibilidades de aprendizaje efectivo.

El texto aborda la importancia de la cultura popular en el folklore, en los rituales festivos y especialmente en el desarrollo de los carnavales, a lo largo de más de diez siglos. Se presenta una breve muestra de los rituales carnavalescos, y su transformación en las comarcas extremeñas a distintos niveles: enmascaramiento, hostilidad, subversión, lujuria y gula. El estudio se apoya en diversas interpretaciones antropológicas, en un intento de explicar cada uno de los ritos, sobre los cuales subyace la cultura cristiana-europea.

The present article, based on field evidence collected in 2017, deals with a very recent phenomenon-the Orthodox Old Believers in Uganda. This faith originated in Russia, however in Uganda all its adherents belong to African ethnic groups. We describe the short by now history and current state of the Old-Believer communities in Uganda and then concentrate on their members' motivation for converting to Old Believers vs. knowledge of this religion. We show that what brings them to Old Believers is the search for the true faith associated with the original and hence correct way of performing Christian rites. In this we see an intricate interplay of the features typical for authentic African cultures and acquired by them in the course of interaction with the wider world. Basing on our case study, we discuss how globalist and anti-globalist trends manifest themselves in the religious context in contemporary Africa.

Guy Thorne (1876-1923) was a journalist, sportsman, avid drinker, man-about-town, and a committed Anglo-Catholic.  Like many of his contemporaries, Thorne was caught up in the so-called “Great Church Crisis,” a conflict between the Protestant and Catholic parties within the Church of England occurring between 1898 and 1906.  A close reading of When it was Dark, combined with Thorne’s own statements and those of his contemporary readers, reveals that its polemics were not primarily directed against Jews or Judaism, but against radical anti-Catholic Protestantism.  Revisiting When it was Dark reveals a forgotten early twentieth-century moral panic and a significant preoccupation of late-Victorian and Edwardian popular literature.

Both Anglican factions labored to win the support of the next generation, but zealous Protestants approached this task with great urgency.  They feared that duplicitous Anglo-Catholics were “Romanizing” their children through the Church of England’s school system and the confessional.  As a result, Evangelical Anglicans sought to protect their children by firmly ensconcing them within their anti-Catholic Protestant subculture.  While the historiography relating to British anti-Catholicism is vast and sophisticated,  historians have thus far paid relatively little attention to how the ideology was successfully transmitted between generations. In fact, at least in Britain, children did not always simply absorb anti-Catholicism by osmosis through contact with zealous adults.
Close examination of the magazines promoted by anti-Ritualist Protestant youth organizations demonstrates that sharing stories about the dangers of Catholicism was a common method of binding children—of both genders—more closely to their parents’ theological subculture.  In fact, adult authors in the era of transition used the dramatic and sometimes violent tropes associated with sensation fiction and the structure of popular juvenile penny dreadfuls to transmit anti-Catholicism to boys and girls.  The search for “relevance” to keep youth within the religious fold is far from being an innovation of the late-twentieth century Church Growth Movement.  Zealous anti-Catholic Protestants were not just born; they were also formed through children’s fear of violence and supposed fascination with it.  As a result, as strange as it may seem to our contemporary religious sensibilities, it was not uncommon for the children of devoted Protestant parents to curl up with bedtime stories detailing the horrors of the Inquisition, the “Iron Virgin,” self-flagellation, or the St. Bartholomew’s Day Massacre.

Based on almost a decade of fieldwork and a cross-disciplinary approach (anthropology, sociology, history), this book explores the popular China revival of Confucianism that has taken place in China since the beginning of the twenty-first century. It does not primarily focus on intellectual or normative discourses but on the reappropriation and reinvention of popular practices in society. Analyzing empirically cases and narratives of activists involved in this “revival,” it attempts to understand their motivations, aspirations, difficulties, and achievements, as well as their ambiguous relation to Chinese politics. The Confucian revival is studied within the broader context of emerging challenges to Western categories (religion, philosophy, science etc) and great modernization narratives that prevailed throughout the twentieth century. Finally, by means of a comparison between state cults carried out in both Mainland China and Taiwan the book discusses the articulation of the political and the religious and, beyond that, the contemporary fate of the Chinese cosmological tradition.

Winner of the 2015 Bernheim Prize for the History of Religion (Académie des Inscriptions et Belles-Lettres, Institut de France)

What was the South African War of 1899-1902 really about?  Was it about gold, high finance, and geopolitical maneuvers?  Or was it about God's wrath and the desire of the papacy to destroy the Protestant British Empire?  Most historians posit some variation of the former.  A vocal subculture of anti-Ritualist Protestants living at the turn-of-the-century, however, would have argued the latter.  The anti-Ritualists were an alliance of often Evangelical Anglicans and Nonconformists, united by their strong dislike of Catholicism.  For them the South African War was not merely a secular conflict; it was spiritual warfare between Protestantism and Catholicism breaking out into human history.  Historians today have forgotten that the South African War was not the only crisis afoot in Great Britain between 1899 and 1902.  In fact, it was engulfed by what contemporaries called the “Great Church Crisis,” a conflict between the Protestant and Ritualist (or Anglo-Catholic) parties within the Church of England occurring between 1898 and 1906.  For many anti-Ritualist Protestants, the two crises – the South African War abroad and the war on Ritualism and Catholicism at home – bled into one another so that the war appeared to be directly linked to domestic religious strife.

Whereas Education is a prime area to study the exercise of power, the article analyzes the way power operates discipline which is exercised over the bodies of individuals and intended to watch them, control them and train them in order to make them docile and useful and biopower which is exercised in the collective body of the people and feeds on the knowledge that are generated from the population itself. And the way how are you forms of power in the monocultural educational field was challenged and sismada for bilingual intercultural education: first, because the intercultural institutions emerges in opposition to the hegemonic education and as a banner of political struggle, epistemic Ecuadorian indigenous movement. Second, because it is in the insurrection and return knowing subject. Although intercultural bilingual education, sometimes also continues to play the same forms of constitution of subjects through a number of practices of knowledge-power.

Britishness and the Oxford Movement" Nineteenth-century Britain witnessed the rise and fall of several religious movements, but few proved as long-lasting and influential as the Oxford Movement. Although overt interest in the Oxford Movement-sometimes referred to as the tractarians because its leaders published a well-known series of tracts entitled Tracts for the Times-declined following John Henry Newman's conversion to Roman Catholicism in 1845, it revived by the end of the nineteenth century when aging tractarians and their admirers began publishing their memoirs. Moreover, ritualism, which contemporaries saw as an outgrowth of tractarianism, was growing increasingly advanced and assertive. Thus, spurred on by fresh writings and concern about ritualism, Protestant Britons renewed their interest in the Oxford Movement. Despite significant changes in religion, ideology, politics, and society in the intervening years, many late-nineteenth-century Protestants responded to the Oxford Movement in a hostile manner strikingly similar to that of their fathers a generation earlier. Yet, at the same time, a large number of Protestants also began to embrace the Oxford Movement as a positive spiritual event. Late-Victorian and Edwardian Protestants exhibited two differing attitudes toward tractarianism. Those who renewed fifty-year old attacks on "Catholic" tractarianism and its descendents did so in order to reaffirm Great Britain's traditional Protestant identity against the old Roman Catholic enemy at a time when Britain's identity was increasingly coming under pressure. The newer, more ecumenical, reaction to the Oxford Movement appeared as Protestant Britons embraced the ideological shifts of the 1870s and sought to refashion Britain's Christian identity. In both cases, roughly between 1870 and 1914, rapid changes in British life and thought including the growth of democracy and feminism, the rise of Labour, the challenges to free trade, and the decline of Great Britain's world position forced religiously-minded Britons to rethink PAGE 7

У статті аналізуються вітчизняні роботи з наукового атеїзму 1980-х років, присвячені релігійній обрядності. Автор виділяє три групи проблем, в контексті яких розглядалася релігійна обрядовість: 1) структура та функції релігії; 2) секуляризація, модернізація релігії та еволюція релігійної свідомості; 3) історичні типи обрядовості. Автор приходить висновку, що дослідження обрядовості мали прикладний характер і зводилися до розробки та обґрунтування радянської обрядовості. Остання тема виводила радянських науковців за рамки релігієзнавчої проблематики.
Ключові слова: обрядовість, релігійних культ, науковий атеїзм, радянське релігієзнавство.

The article analyzes the Ukrainian scientific atheism works of the 1980’s devoted to religious ritualism. The author singles out three problem groups within which the religious ritualism was considered: 1) structure and function of religion; 2) secularization, modernization of religion, and evolution of religious conciseness; 3) historical types of rituals. The author concludes that the study of ritualism had practical character and it resulted in the development and substantiation of the Soviet ritualism. The last topic took Soviet scholars away from the problematic of religious studies.
Key words: ritualism, religious cult, scientific atheism, Soviet religious studies.

The paper deals with a very recent phenomenon – the communities of Orthodox Old Believers (or Old Ritualists, or Old-Rite Believers) in Uganda. Nowadays, when the center of world Christianity is drifting towards the global South including Africa, social scientists usually analyze the multiple fac-es of Pentecostalism. The story of Old Believers in Uganda shows one more new face of Christiani-ty in Africa, not only perhaps most unexpected and recently appeared but also most conservative, as opposed to renovationist Pentecostalism.