A ritual is a sequence of activities involving gestures , words, actions, or revered objects. Rituals may be prescribed by the traditions of a community , including a religious community. Rituals are characterized, but not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance.
104-570: A Coca-Cola Cup is drinkware with The Coca-Cola Company 's logo on it. It may also refer to: Association football competitions [ edit ] EFL Cup in England, known as the Coca-Cola Cup from 1992 to 1998 Scottish League Cup , known as the Coca-Cola Cup from 1994 to 1998 Floodlit Cup (Northern Ireland) in Northern Ireland, known as
208-613: A homeostatic mechanism to regulate and stabilize social institutions by adjusting social interactions , maintaining a group ethos , and restoring harmony after disputes. Although the functionalist model was soon superseded, later "neofunctional" theorists adopted its approach by examining the ways that ritual regulated larger ecological systems. Roy Rappaport , for example, examined the way gift exchanges of pigs between tribal groups in Papua New Guinea maintained environmental balance between humans, available food (with pigs sharing
312-416: A British Functionalist, extended Turner's theory of ritual structure and anti-structure with her own contrasting set of terms "grid" and "group" in the book Natural Symbols . Drawing on Levi-Strauss' Structuralist approach, she saw ritual as symbolic communication that constrained social behaviour. Grid is a scale referring to the degree to which a symbolic system is a shared frame of reference. Group refers to
416-473: A cover and a boiled leather carrying case. It once had a triangular stand which has been lost. It weighs 1.935 kilos, so was perhaps used ceremonially rather than throughout meals. Practices in many religions around the world, including the Ancient Greek and Roman religions included libations , the pouring of a small amount of liquid onto an altar, image or just onto the ground. Some shapes of cup, such as
520-437: A cover, was an important prestige piece in medieval houses that could afford them, and often used as a "welcome cup", or for toasts. The form survives in modern sporting trophies , and in the chalices of church liturgy. The 15th-century silver Lacock Cup is a rare English secular survival. These were the sort of cup offered by cup-bearers , historically often an important office in courts. The English word "cup" has meant
624-537: A cultural order on nature. Mircea Eliade states that the calendrical rituals of many religious traditions recall and commemorate the basic beliefs of a community, and their yearly celebration establishes a link between past and present, as if the original events are happening over again: "Thus the gods did; thus men do." This genre of ritual encompasses forms of sacrifice and offering meant to praise, please or placate divine powers. According to early anthropologist Edward Tylor, such sacrifices are gifts given in hope of
728-699: A cup is brought in contact with the mouth for drinking, distinguishing it from other tableware and drinkware forms such as jugs . They also most typically have handles , though a beaker has no handle or stem, and small bowl shapes are very common in Asia. Cups of different styles may be used for different types of liquids or other foodstuffs (e.g. teacups and measuring cups), in different situations (e.g. at water stations or in ceremonies and rituals ), or for decoration . The history of cups goes back well into prehistory , initially mostly as handle-less beakers or bowls, and they have been found in most cultures across
832-419: A diverse range of rituals such as pilgrimages and Yom Kippur . Beginning with Max Gluckman's concept of "rituals of rebellion", Victor Turner argued that many types of ritual also served as "social dramas" through which structural social tensions could be expressed, and temporarily resolved. Drawing on Van Gennep's model of initiation rites, Turner viewed these social dramas as a dynamic process through which
936-439: A dozen distinct styles of cups for drinking beer , depending on the precise variety of beer. The idea that a certain beer should be served in a cup of a certain shape may have been promulgated more for marketing purposes, but there very well may be some basis in fact behind it. Wine glasses also come in different shapes, depending on the color and style of wine that is intended to be served in them. Ritual Rituals are
1040-402: A drinking vessel since at least 1000 AD . The definition of a cup is fluid, and is likely to be wider in specialist areas such as archaeology than in modern common speech. As an example, Anna Wierzbicka (1984) notes that in the 1970s the "older generation" expected a cup to be made of porcelain and have both a handle and a saucer, so that the plastic cup with neither a handle, nor a saucer,
1144-452: A feature of all known human societies. They include not only the worship rites and sacraments of organized religions and cults , but also rites of passage , atonement and purification rites , oaths of allegiance , dedication ceremonies, coronations and presidential inaugurations , marriages, funerals and more. Even common actions like hand-shaking and saying " hello " may be termed as rituals . The field of ritual studies has seen
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#17328558278751248-427: A fixed period since an important event. Calendrical rituals give social meaning to the passage of time, creating repetitive weekly, monthly or yearly cycles. Some rites are oriented towards a culturally defined moment of change in the climatic cycle, such as solar terms or the changing of seasons, or they may mark the inauguration of an activity such as planting, harvesting, or moving from winter to summer pasture during
1352-452: A four-volume analysis of myth) but was influential to later scholars of ritual such as Mary Douglas and Edmund Leach . Victor Turner combined Arnold van Gennep 's model of the structure of initiation rites, and Gluckman's functionalist emphasis on the ritualization of social conflict to maintain social equilibrium, with a more structural model of symbols in ritual. Running counter to this emphasis on structured symbolic oppositions within
1456-419: A hiatus in his knowledge or in his powers of practical control, and yet has to continue in his pursuit.". Radcliffe-Brown in contrast, saw ritual as an expression of common interest symbolically representing a community, and that anxiety was felt only if the ritual was not performed. George C. Homans sought to resolve these opposing theories by differentiating between "primary anxieties" felt by people who lack
1560-445: A human response. National flags, for example, may be considered more than signs representing a country. The flag stands for larger symbols such as freedom, democracy, free enterprise or national superiority. Anthropologist Sherry Ortner writes that the flag does not encourage reflection on the logical relations among these ideas, nor on the logical consequences of them as they are played out in social actuality, over time and history. On
1664-412: A legitimate communal authority that can constrain the possible outcomes. Historically, war in most societies has been bound by highly ritualized constraints that limit the legitimate means by which war was waged. Activities appealing to supernatural beings are easily considered rituals, although the appeal may be quite indirect, expressing only a generalized belief in the existence of the sacred demanding
1768-646: A limited and rigidly organized set of expressions which anthropologists call a "restricted code" (in opposition to a more open "elaborated code"). Maurice Bloch argues that ritual obliges participants to use this formal oratorical style, which is limited in intonation, syntax, vocabulary, loudness, and fixity of order. In adopting this style, ritual leaders' speech becomes more style than content. Because this formal speech limits what can be said, it induces "acceptance, compliance, or at least forbearance with regard to any overt challenge". Bloch argues that this form of ritual communication makes rebellion impossible and revolution
1872-412: A means of resolving social passion, arguing instead that it simply displayed them. Whereas Victor Turner saw in ritual the potential to release people from the binding structures of their lives into a liberating anti-structure or communitas, Maurice Bloch argued that ritual produced conformity. Maurice Bloch argued that ritual communication is unusual in that it uses a special, restricted vocabulary,
1976-411: A number of conflicting definitions of the term. One given by Kyriakidis is that a ritual is an outsider's or " etic " category for a set activity (or set of actions) that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used also by the insider or " emic " performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker. In psychology ,
2080-449: A receptacle, especially, for soup . Recipes have been published for cooking various dishes in cups in the microwave. Although mainly used for drinking, cups can also be used to store solids for pouring (e.g., sugar, flour, grains, salt). Cupping therapy uses heated cups applied to the body to raise the skin, for which a variety of health benefits are claimed. In the Western world, this
2184-399: A return. Catherine Bell , however, points out that sacrifice covers a range of practices from those that are manipulative and "magical" to those of pure devotion. Hindu puja , for example, appear to have no other purpose than to please the deity. According to Marcel Mauss , sacrifice is distinguished from other forms of offering by being consecrated, and hence sanctified. As a consequence,
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#17328558278752288-421: A ritual was his exploration of the liminal phase of rites of passage, a phase in which "anti-structure" appears. In this phase, opposed states such as birth and death may be encompassed by a single act, object or phrase. The dynamic nature of symbols experienced in ritual provides a compelling personal experience; ritual is a "mechanism that periodically converts the obligatory into the desirable". Mary Douglas ,
2392-470: A shared "poetics"). These rituals may fall along the spectrum of formality, with some less, others more formal and restrictive. Csordas argues that innovations may be introduced in less formalized rituals. As these innovations become more accepted and standardized, they are slowly adopted in more formal rituals. In this way, even the most formal of rituals are potential avenues for creative expression. In his historical analysis of articles on ritual and rite in
2496-399: A small number of permissible illustrations, and a restrictive grammar. As a result, ritual utterances become very predictable, and the speaker is made anonymous in that they have little choice in what to say. The restrictive syntax reduces the ability of the speaker to make propositional arguments, and they are left, instead, with utterances that cannot be contradicted such as "I do thee wed" in
2600-595: A spectrum: "Actions fall into place on a continuous scale. At one extreme we have actions which are entirely profane, entirely functional, technique pure and simple; at the other we have actions which are entirely sacred, strictly aesthetic, technically non-functional. Between these two extremes we have the great majority of social actions which partake partly of the one sphere and partly of the other. From this point of view technique and ritual, profane and sacred, do not denote types of action but aspects of almost any kind of action." The functionalist model viewed ritual as
2704-424: A trade show, or a city might hand out cups with slogans promoting recycling. There are companies that provide the service of printing slogans on cups. While in theory, most cups are well suited to hold drinkable liquids, hot drinks like tea are generally served in either insulated cups or porcelain teacups . Metal and glass cups can use a double wall construction with a vacuum-sealed space in-between to reduce
2808-593: A tree) with two flanges at the sides of an ovoid cup. These are also called "eared cups" (耳杯) and "winged goblets". A form with a flange on only one side appears in ancient Persian silver, and then later in Chinese porcelain , apparently gradually developing into a shape for brush-washers on the calligrapher's desk. Most ancient types of cup from the Americas were pottery, but around the Gulf of Mexico, Native American societies used
2912-458: A wedding. These kinds of utterances, known as performatives , prevent speakers from making political arguments through logical argument, and are typical of what Weber called traditional authority instead. Bloch's model of ritual language denies the possibility of creativity. Thomas Csordas, in contrast, analyzes how ritual language can be used to innovate. Csordas looks at groups of rituals that share performative elements ("genres" of ritual with
3016-556: Is a type of elaborate wooden cup which was used by the Swedish nobility during the Renaissance . Drinking from a cup is a significant step on a baby's path to becoming a toddler ; it is recommended that children switch from bottles to cups between six months and one year of age. Sippy cups are typically used for this transition. Like other cups for children, these are normally plastic cups. Special cups for infants seem to date back to
3120-515: Is because the woman has come too closely in touch with the 'man's side' in her marriage that her dead matrikin have impaired her fertility." To correct the balance of matrilinial descent and marriage, the Isoma ritual dramatically placates the deceased spirits by requiring the woman to reside with her mother's kin. Shamanic and other ritual may effect a psychotherapeutic cure, leading anthropologists such as Jane Atkinson to theorize how. Atkinson argues that
3224-433: Is bodily discipline, as in monastic prayer and meditation meant to mold dispositions and moods. This bodily discipline is frequently performed in unison, by groups. Rituals tend to be governed by rules, a feature somewhat like formalism. Rules impose norms on the chaos of behavior, either defining the outer limits of what is acceptable or choreographing each move. Individuals are held to communally approved customs that evoke
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3328-496: Is different from Wikidata All article disambiguation pages All disambiguation pages Cup A cup is an open-top vessel (container) used to hold liquids for drinking , typically with a flattened hemispherical shape, and often with a capacity of about 100–250 millilitres (3–8 US fl oz). Cups may be made of pottery (including porcelain ), glass , metal , wood , stone , polystyrene , plastic , lacquerware , or other materials. Normally,
3432-495: Is more likely to be called a " glass "; therefore, while a flat-bottomed cup made of paper is a "paper cup", a transparent one of very similar shape, is likely to be called a " tumbler ", or one of many terms for glasses, instead. Penelope Stock, a lexicographer , stated that cups, mugs and glasses are "near- synonyms ", although "sufficient differences" can be found that divide them into different groups. Wierzbicka and Keith Allan (in his work "On Cup", 2020) compare definitions of
3536-560: Is not their central feature. For example, having water to drink during or after ritual is common, but does not make thar ritual a water ritual unless the drinking of water is a central activity such as in the Church of All Worlds waterkin rite. According to anthropologist Clifford Geertz , political rituals actually construct power; that is, in his analysis of the Balinese state , he argued that rituals are not an ornament of political power, but that
3640-608: Is now the south-eastern US, traces of Yaupon tea containing caffeine have been found in pottery cups of an unusual shape: straight-sided, with a single thick spike as a handle near the top, opposite a slight pouring lip. In the Early Middle Ages glass remained in production in northern Europe, especially Germany, probably as a luxury material. Anglo-Saxon glass had several types of cup, most shared with continental areas, including "palm cups" with no flat bottom, claw beakers , glass horns, and different types of beaker. In
3744-541: Is offered the following description of the creation of man: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul". As a result at the moment of death each of the two elements needs to be returned to its source, the body returns to earth, while the soul to the heavenly creator, by means of the funerary ritual. Calendrical and commemorative rites are ritual events marking particular times of year, or
3848-471: Is regarded as alternative medicine . Antimonial cups were made of antimony . If wine was kept in them for some hours, and then drunk, there was an emetic or laxative effect. Spa cups are special cups that are used to drink mineral or thermal water directly from a spring, developed in north-west Bohemia during the 17th century and are now part of Czech folklore . Chalices are sometimes used in heraldry, especially ecclesiastical heraldry . A Kronkåsa
3952-399: Is seeing believing, doing is believing." The theatricality of ritual may overlap with performance art . For simplicity's sake, the range of diverse rituals can be divided into categories with common characteristics, generally falling into one three major categories: However, rituals can fall in more than one category or genre, and may be grouped in a variety of other ways. For example,
4056-412: Is somehow generated." Symbolic anthropologists like Geertz analyzed rituals as language-like codes to be interpreted independently as cultural systems. Geertz rejected Functionalist arguments that ritual describes social order, arguing instead that ritual actively shapes that social order and imposes meaning on disordered experience. He also differed from Gluckman and Turner's emphasis on ritual action as
4160-496: Is the case with the Bosnian syncretic holidays and festivals that transgress religious boundaries. Nineteenth century " armchair anthropologists " were concerned with the basic question of how religion originated in human history. In the twentieth century their conjectural histories were replaced with new concerns around the question of what these beliefs and practices did for societies, regardless of their origin. In this view, religion
4264-615: Is viewed in the same light. He observed, for example, how the first-fruits festival ( incwala ) of the South African Bantu kingdom of Swaziland symbolically inverted the normal social order, so that the king was publicly insulted, women asserted their domination over men, and the established authority of elders over the young was turned upside down. Claude Lévi-Strauss , the French anthropologist, regarded all social and cultural organization as symbolic systems of communication shaped by
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4368-485: The Encyclopædia Britannica , Talal Asad notes that from 1771 to 1852, the brief articles on ritual define it as a "book directing the order and manner to be observed in performing divine service" (i.e., as a script). There are no articles on the subject thereafter until 1910, when a new, lengthy article appeared that redefines ritual as "...a type of routine behaviour that symbolizes or expresses something". As
4472-566: The antam sanskar in Sikhism. These rituals often reflect deep spiritual beliefs and provide a structured way for communities to grieve and honor the deceased. In Tibetan Buddhism, for example, the rituals described in the Bardo Thodol guide the soul through the stages of death, aiming for spiritual liberation or enlightenment. In Islam, the Janazah prayer is an essential communal act that underscores
4576-642: The Muslim ritual ablution or Wudu before prayer; baptism in Christianity , a custom and sacrament that represents both purification and initiation into the religious community (the Christian Church ); and Amrit Sanskar in Sikhism , a rite of passage ( sanskar ) that similarly represents purification and initiation into the religious community (the khalsa ). Rites that use water are not considered water rites if it
4680-645: The Neolithic , some shaped like animals, apparently just to engage the child. Many trophies take the form of a decorated cup, generally in metal. In cases such as the FIFA World Cup and the Stanley Cup , the competition itself may grow to take on the name of the trophy that is awarded to the winner. Owing to the common usage of cup-shaped trophies as prizes for the winners, a large number of national and international competitions are called "cups". For large examples,
4784-541: The Royal Gold Cup have been used for both religious and secular purposes over their history. The word "cup" is also used as a unit of capacity: the capacity of a "typical" cup, varying slightly from place to place; it is mostly used in recipes. The measuring cup , an adaptation of a simple cup, is a standard tool in cooking that has been in use at least as far back as Roman times . Apart from serving as drinking vessels, cups can be used as an alternative to bowls as
4888-620: The Stone Age and have been found at archeological sites throughout the world. A large number of the earliest cups are excavated from burials, and may have held offerings or supplies for the afterlife. Cups do not feature strongly in the earliest pottery found in most areas; the wares were thick and heavy, as were the carved stone vessels found in several early cultures. Probably cups in organic materials that have now decomposed, such as wood, bamboo and dried gourds were widely used. Large shells and birds' eggs have been used in some areas almost up to
4992-458: The agricultural cycle . They may be fixed by the solar or lunar calendar ; those fixed by the solar calendar fall on the same day (of the Gregorian, Solar calendar) each year (such as New Year's Day on the first of January) while those calculated by the lunar calendar fall on different dates (of the Gregorian, Solar calendar) each year (such as Chinese lunar New Year ). Calendrical rites impose
5096-420: The intricate calendar of Hindu Balinese rituals served to regulate the vast irrigation systems of Bali, ensuring the optimum distribution of water over the system while limiting disputes. While most Functionalists sought to link ritual to the maintenance of social order, South African functionalist anthropologist Max Gluckman coined the phrase "rituals of rebellion" to describe a type of ritual in which
5200-535: The jue , has a large pouring lip, and may be regarded as a type of jug rather than a cup. In the Christian ritual of Communion , adherents drink from a cup of wine (or a wine substitute) to commemorate the Last Supper of Jesus . A chalice is often used for this purpose. Chalices are usually handleless metal cups on stems; originally such shapes were standard secular elite drinking cups, and many examples such as
5304-514: The kylix , kantharos , skyphos , lip cup , and the breast-shaped mastos with no base. The Roman Empire used cups throughout Europe, with "goblet"-type shapes with shortish stems, or none, preferred for luxury examples in silver, like the Warren Cup , or Roman glass , such as the Lycurgus Cup in color-changing glass, or the spectacular carved-glass cage cups . By the 2nd century AD even
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#17328558278755408-549: The plastic cup , in both disposable and permanent washable forms, and the paper cup , normally disposable. Materials such as processed bamboo have also come into use. Since cups have been an integral part of dining since time immemorial, they have become a valued part of human culture. Cups are used across a wide range of cultures and social classes . Historically, monarchs have been concerned about assassination via poisoning. To avoid this fate, they often used dedicated cups, with cup-bearers to guard them. A "divining cup"
5512-524: The rhyton is a cup that imitates their shape, to a greater or lesser degree, in metal or pottery. It was the general elite type of cup throughout the Mediterranean in the Iron Age , from Greece to Ancient Persia and beyond. Only some had feet or bases that allowed them to be rested on a flat surface. Large numbers were decorated with or as animal heads, or terminated in the figure of an animal. Other than
5616-529: The slaughter of pigs in New Guinea; Carnival festivities; or penitential processions in Catholicism. Victor Turner described this "cultural performance" of basic values a "social drama". Such dramas allow the social stresses that are inherent in a particular culture to be expressed and worked out symbolically in a ritual catharsis; as the social tensions continue to persist outside the ritual, pressure mounts for
5720-700: The 1600s to mean "the prescribed order of performing religious services" or more particularly a book of these prescriptions. There are hardly any limits to the kind of actions that may be incorporated into a ritual. The rites of past and present societies have typically involved special gestures and words, recitation of fixed texts, performance of special music , songs or dances , processions, manipulation of certain objects, use of special dresses, consumption of special food , drink , or drugs , and much more. Catherine Bell argues that rituals can be characterized by formalism, traditionalism, invariance, rule-governance, sacral symbolism and performance. Ritual uses
5824-657: The Coca-Cola Cup from 1995 to 1998 Federation Cup (India) , known as the Coca-Cola Cup for the 1995–96 season Telkom Knockout in South Africa, known as the Coca-Cola Cup from 1992 to 1996, and again from 2001 to 2005 One Day International cricket competitions [ edit ] the name of the Sharjah Cup 1998-2000 2001 Sri Lanka Coca-Cola Cup 2001 Zimbabwe Coca-Cola Cup Netball competition [ edit ] National Bank Cup in New Zealand, known as
5928-656: The Coca-Cola Cup from 1998 to 2001 See also [ edit ] Coca Cola GM , the Greenlandic Football Championship Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Coca-Cola Cup . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Coca-Cola_Cup&oldid=1179618910 " Category : Disambiguation pages Hidden categories: Short description
6032-628: The European Middle Ages the shapes of most ordinary cups were closer to mugs , tankards , and goblets rather than modern cups, in wood, pottery, or sometimes boiled leather . But the elite preferred cups with stems, and often covers, in metal, with glass a less common alternative. Large "ceremonial" or feasting cups, sometimes called grace cups or "welcome cups", and drinking horns , including ivory , with metal mounts, were important prestige pieces, typically too large to drink from all evening, so passed around or drunk from once. The name for
6136-524: The South Pacific. In such religio-political movements, Islanders would use ritual imitations of western practices (such as the building of landing strips) as a means of summoning cargo (manufactured goods) from the ancestors. Leaders of these groups characterized the present state (often imposed by colonial capitalist regimes) as a dismantling of the old social order, which they sought to restore. Rituals may also attain political significance after conflict, as
6240-463: The accepted social order was symbolically turned on its head. Gluckman argued that the ritual was an expression of underlying social tensions (an idea taken up by Victor Turner ), and that it functioned as an institutional pressure valve, relieving those tensions through these cyclical performances. The rites ultimately functioned to reinforce social order, insofar as they allowed those tensions to be expressed without leading to actual rebellion. Carnival
6344-494: The anthropologist Victor Turner writes: Rituals may be seasonal, ... or they may be contingent, held in response to an individual or collective crisis. ... Other classes of rituals include divinatory rituals; ceremonies performed by political authorities to ensure the health and fertility of human beings, animals, and crops in their territories; initiation into priesthoods devoted to certain deities, into religious associations, or into secret societies; and those accompanying
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#17328558278756448-671: The beginning of the European Bronze Age from around 2800 BC. The Ringlemere Cup is a solid gold cup, with handle, from around 1600 BC, with the Rillaton Gold Cup one of two such cups known from England, with a handful of other locations and materials (such as the Hove amber cup ) making up the "unstable" (round-bottomed) cups in precious materials from the Bronze Age. Animal horns must often have been used as cups from very early on, and
6552-555: The cause, and make the restoration of social relationships the cure. Turner uses the example of the Isoma ritual among the Ndembu of northwestern Zambia to illustrate. The Isoma rite of affliction is used to cure a childless woman of infertility. Infertility is the result of a "structural tension between matrilineal descent and virilocal marriage" (i.e., the tension a woman feels between her mother's family, to whom she owes allegiance, and her husband's family among whom she must live). "It
6656-601: The community renewed itself through the ritual creation of communitas during the "liminal phase". Turner analyzed the ritual events in 4 stages: breach in relations, crisis, redressive actions, and acts of reintegration. Like Gluckman, he argued these rituals maintain social order while facilitating disordered inversions, thereby moving people to a new status, just as in an initiation rite. Arguments, melodies, formulas, maps and pictures are not idealities to be stared at but texts to be read; so are rituals, palaces, technologies, and social formations. Clifford Geertz also expanded on
6760-400: The contrary, the flag encourages a sort of all-or-nothing allegiance to the whole package, best summed [by] 'Our flag, love it or leave.' Particular objects become sacral symbols through a process of consecration which effectively creates the sacred by setting it apart from the profane . Boy Scouts and the armed forces in any country teach the official ways of folding, saluting and raising
6864-424: The cup: Many languages − including French, Italian, Polish, Russian, German − use two separate words for mugs and cups. Wierzbicka suggests that this situation is due to a slightly different functionality: the traditional cups are designed for drinking while sitting down at the table, while the mug is supposed to be used anywhere. This, in her opinion, explains all the specific features: Cups have been used since
6968-1086: The daily offering of food and libations to deities or ancestral spirits or both. A rite of passage is a ritual event that marks a person's transition from one status to another, including adoption , baptism , coming of age , graduation , inauguration , engagement , and marriage . Rites of passage may also include initiation into groups not tied to a formal stage of life such as a fraternity . Arnold van Gennep stated that rites of passage are marked by three stages: Anthropologist Victor Turner defines rites of affliction actions that seek to mitigate spirits or supernatural forces that inflict humans with bad luck, illness, gynecological troubles, physical injuries, and other such misfortunes. These rites may include forms of spirit divination (consulting oracles ) to establish causes—and rituals that heal, purify, exorcise, and protect. The misfortune experienced may include individual health, but also broader climate-related issues such as drought or plagues of insects. Healing rites performed by shamans frequently identify social disorder as
7072-457: The degree people are tied into a tightly knit community. When graphed on two intersecting axes, four quadrants are possible: strong group/strong grid, strong group/weak grid, weak group/weak grid, weak group/strong grid. Douglas argued that societies with strong group or strong grid were marked by more ritual activity than those weak in either group or grid. (see also, section below ) In his analysis of rites of passage , Victor Turner argued that
7176-570: The effectiveness of a shamanic ritual for an individual may depend upon a wider audiences acknowledging the shaman's power, which may lead to the shaman placing greater emphasis on engaging the audience than in the healing of the patient. Many cultures have rites associated with death and mourning, such as the last rites and wake in Christianity, shemira in Judaism, the antyesti in Hinduism, and
7280-554: The festival. A water rite is a rite or ceremonial custom that uses water as its central feature. Typically, a person is immersed or bathed as a symbol of religious indoctrination or ritual purification . Examples include the Mikveh in Judaism , a custom of purification; misogi in Shinto , a custom of spiritual and bodily purification involving bathing in a sacred waterfall, river, or lake;
7384-415: The flag, thus emphasizing that the flag should never be treated as just a piece of cloth. The performance of ritual creates a theatrical -like frame around the activities, symbols and events that shape participant's experience and cognitive ordering of the world, simplifying the chaos of life and imposing a more or less coherent system of categories of meaning onto it. As Barbara Myerhoff put it, "not only
7488-425: The form of uncodified or codified conventions practiced by political officials that cement respect for the arrangements of an institution or role against the individual temporarily assuming it, as can be seen in the many rituals still observed within the procedure of parliamentary bodies. Ritual can be used as a form of resistance, as for example, in the various Cargo Cults that developed against colonial powers in
7592-413: The function (purpose) of the institution or custom in preserving or maintaining society as a whole. They thus disagreed about the relationship of anxiety to ritual. Malinowski argued that ritual was a non-technical means of addressing anxiety about activities where dangerous elements were beyond technical control: "magic is to be expected and generally to be found whenever man comes to an unbridgeable gap,
7696-522: The historical trend. An example is the American Thanksgiving dinner, which may not be formal, yet is ostensibly based on an event from the early Puritan settlement of America. Historians Eric Hobsbawm and Terrence Ranger have argued that many of these are invented traditions , such as the rituals of the British monarchy, which invoke "thousand year-old tradition" but whose actual form originate in
7800-457: The inherent structure of the human brain. He therefore argued that the symbol systems are not reflections of social structure as the Functionalists believed, but are imposed on social relations to organize them. Lévi-Strauss thus viewed myth and ritual as complementary symbol systems, one verbal, one non-verbal. Lévi-Strauss was not concerned to develop a theory of ritual (although he did produce
7904-414: The late nineteenth century, to some extent reviving earlier forms, in this case medieval, that had been discontinued in the meantime. Thus, the appeal to history is important rather than accurate historical transmission. Catherine Bell states that ritual is also invariant, implying careful choreography. This is less an appeal to traditionalism than a striving for timeless repetition. The key to invariance
8008-613: The liminal phase - that period 'betwixt and between' - was marked by "two models of human interrelatedness, juxtaposed and alternating": structure and anti-structure (or communitas ). While the ritual clearly articulated the cultural ideals of a society through ritual symbolism, the unrestrained festivities of the liminal period served to break down social barriers and to join the group into an undifferentiated unity with "no status, property, insignia, secular clothing, rank, kinship position, nothing to demarcate themselves from their fellows". These periods of symbolic inversion have been studied in
8112-436: The loss of heat and keep outside surfaces cooler. Disposable cups are intended to be used only once. They are often used by fast-food restaurants and coffee shops to serve beverages. Institutions that provide drinking water, such as offices and hospitals, may also use disposable cups for sanitary reasons. Some styles of cups are used primarily for alcoholic beverages such as beer, wine, cocktail, and liquor. There are over
8216-451: The norm for cups intended for cold drinks, especially wine and beer. The "wine cup" that had been a major prestige category since classical antiquity was largely replaced by the wineglass , and cups for beer went the same way. The OED records the first dated use in English of "glass" as a term for a vessel, rather than just the material, in 1393-4. A new wave of hot drinks came to dominate
8320-433: The offering is usually destroyed in the ritual to transfer it to the deities. Rites of feasting and fasting are those through which a community publicly expresses an adherence to basic, shared religious values, rather than to the overt presence of deities as is found in rites of affliction where feasting or fasting may also take place. It encompasses a range of performances such as communal fasting during Ramadan by Muslims;
8424-430: The only feasible alternative. Ritual tends to support traditional forms of social hierarchy and authority, and maintains the assumptions on which the authority is based from challenge. Rituals appeal to tradition and are generally continued to repeat historical precedent, religious rite, mores , or ceremony accurately. Traditionalism varies from formalism in that the ritual may not be formal yet still makes an appeal to
8528-432: The power of political actors depends upon their ability to create rituals and the cosmic framework within which the social hierarchy headed by the king is perceived as natural and sacred. As a "dramaturgy of power" comprehensive ritual systems may create a cosmological order that sets a ruler apart as a divine being , as in "the divine right" of European kings, or the divine Japanese Emperor. Political rituals also emerge in
8632-540: The present. Very simple single-use kulhar cups in unglazed terracotta , and sometimes unfired clay, are still used in South Asia , now mainly at tea stalls, and are very similar to those found at sites of the Bronze Age Indus Valley Civilization . The Bell Beaker culture , is an important archaeological culture named after the distinctive inverted-bell pottery beaker cups it used, marking
8736-528: The range of cups. Chinese and Japanese cups have been shaped as small, rather wide, bowls for some 2,000 years, smaller versions of the shape used for eating and serving food. As well as the Chinese porcelain that very gradually overtook it, lacquer is a prestige material. The same shapes are typically used in East Asia for both tea and wine or sake , and when they appeared in Europe in the 16th century, this shape
8840-506: The rhyton, ancient Greek drinking cup shapes were mostly very wide and shallow bowls, usually on short stems and with two handles, generally oriented horizontally, along the same plane as the mouth of the cup, rather than at 90 degrees to it, as in modern teacups . Survivals in ancient Greek pottery are numerous, and often brilliantly painted, but all probably were made also in silver, where survivals are extremely rare, as grave robbers did not bother with pottery. The most important shapes are
8944-413: The ritual's cyclical performance. In Carnival, for example, the practice of masking allows people to be what they are not, and acts as a general social leveller, erasing otherwise tense social hierarchies in a festival that emphasizes play outside the bounds of normal social limits. Yet outside carnival, social tensions of race, class and gender persist, hence requiring the repeated periodic release found in
9048-479: The same foodstuffs as humans) and resource base. Rappaport concluded that ritual, "...helps to maintain an undegraded environment, limits fighting to frequencies which do not endanger the existence of regional population, adjusts man-land ratios, facilitates trade, distributes local surpluses of pig throughout the regional population in the form of pork, and assures people of high quality protein when they are most in need of it". Similarly, J. Stephen Lansing traced how
9152-568: The shells of the Horse conch for drinking cups, among other purposes. The tall, decorated and slightly waisted qiru or keru of Andean civilizations first appears in the Early Intermediate Period (100-600 AD). They seem to have been high-status objects. Maya elites drank from elaborately painted pottery beakers such as the Fenton Vase and Princeton Maya Vase with God L . In what
9256-445: The soul. Cards that feature cups are often associated with love, relationships, fears, and desires. Various cups have been designed so that drinking out of them without spilling is a challenge. These are called puzzle cups . The cup game involves rhythmically striking plastic cups. In the developed world, cups are often distributed for promotional purposes . For example, a corporation might distribute cups with their logo at
9360-520: The symbolic approach to ritual that began with Victor Turner. Geertz argued that religious symbol systems provided both a "model of" reality (showing how to interpret the world as is) as well as a "model for" reality (clarifying its ideal state). The role of ritual, according to Geertz, is to bring these two aspects – the "model of" and the "model for" – together: "it is in ritual – that is consecrated behaviour – that this conviction that religious conceptions are veridical and that religious directives are sound
9464-609: The techniques to secure results, and "secondary (or displaced) anxiety" felt by those who have not performed the rites meant to allay primary anxiety correctly. Homans argued that purification rituals may then be conducted to dispel secondary anxiety. A.R. Radcliffe-Brown argued that ritual should be distinguished from technical action, viewing it as a structured event: "ritual acts differ from technical acts in having in all instances some expressive or symbolic element in them." Edmund Leach , in contrast, saw ritual and technical action less as separate structural types of activity and more as
9568-493: The term ritual is sometimes used in a technical sense for a repetitive behavior systematically used by a person to neutralize or prevent anxiety; it can be a symptom of obsessive–compulsive disorder but obsessive-compulsive ritualistic behaviors are generally isolated activities. The English word ritual derives from the Latin ritualis, "that which pertains to rite ( ritus )". In Roman juridical and religious usage, ritus
9672-408: The two-handled form based on the ancient kantharos is very often used. The size of many means that " vase " would be a more appropriate name, but "cup" has become established. Early trophies, mostly for horse-racing , were generally more simple goblet shapes. In Tarot divination, the suit of cups is associated with the element of water and is regarded as symbolizing emotion, intuition, and
9776-513: The unity of the Muslim community in life and death. Indigenous cultures may have unique practices, such as the Australian Aboriginal smoking ceremony, intended to cleanse the spirit of the departed and ensure a safe journey to the afterlife . In many traditions can be found the belief that when man was first made the creator bestowed soul upon him, while the earth provided the body. In Genesis
9880-585: The very wide ancient Greek wine-cup kylix ended up via Latin as chalice , typically a handle-less goblet in metal, used in the Catholic mass , but also a secular shape. Many individual examples have served both secular and liturgical uses over their history. By the end of the Middle Ages glass was becoming a much cheaper material, and over the Early Modern Period it replaced pottery and other materials as
9984-543: The wealthy tended to prefer drinking from glass, as adding no taste to the drink. An ancient shape of cup in various parts of Eurasia was the "flanged cup" with either one or two flat horizontal strips attached to part of the top of the cup, acting as handles. These are found as grave goods in elite burials from around the Warring States Period (c. 475 to 221 BC), in Chinese lacquerware (wood coated with resin from
10088-483: The wide and shallow Greek phiale (Roman patera , more a dish than a cup) seem mainly to have been used for this, while others were used for both this and drinking. The rhyton , especially the types with a hole in the bottom, was one of many cup shapes used for libations. Libations were common at the start of informal social occasions involving drinking, where the normal cups were presumably often used. The most traditional Chinese ritual bronze vessel for libations,
10192-476: The world in a variety of shapes and materials. While simple cups have been widely spread across societies, high-status cups in expensive materials have been very important status symbols since at least the Bronze Age , and many found in burials. Modern household shapes of cup generally lack a stem, but this was not always the case. The large metal standing cup or covered cup with a base and stem , and usually
10296-402: Was a universal, and while its content might vary enormously, it served certain basic functions such as the provision of prescribed solutions to basic human psychological and social problems, as well as expressing the central values of a society. Bronislaw Malinowski used the concept of function to address questions of individual psychological needs; A.R. Radcliffe-Brown , in contrast, looked for
10400-413: Was considered usual to pour the hot liquid into the saucer to cool it slightly before drinking. Apart from a more shallow saucer the essential elements of these two forms in many contemporary examples have changed little since the mid-18th century. European porcelain manufacturers encouraged the development of different sizes of cup, and shapes of pot, for tea and coffee services. The 20th century brought
10504-502: Was initially used for locally-made cups for the new drinks of tea and coffee . By the early 18th century, the European taste for handles on cups, strongly evident from antiquity, reasserted itself and a single vertical handle was added to a slightly more upright Chinese-style bowl to create both the very similar forms of the Western teacup and coffee cup , as well as a saucer . This was initially rather deeper than modern saucers, as it
10608-482: Was not a "real cup", while the "younger generation" made no such distinction, and used " coffee cup " or " teacup " to indicate the traditional cups. Twelve-year-olds had two different shapes of a cup in mind, one for hot liquids, one for juices. Names for different types of cups vary regionally and may overlap (in American English "cups" include " mugs " ). Any transparent cup, regardless of actual composition,
10712-484: Was supposed to be able to detect poison. In the Bible , Joseph interpreted a dream for Pharaoh 's cup-bearer , and a silver divining cup played a key role in his reconciliation with his brothers . The Royal Gold Cup is an exceptionally rare survival, made before 1391 for John, Duke of Berry , a French prince, who gave it to his uncle, Charles VI of France . It is in gold, decorated with jewels and scenes in enamel, with
10816-511: Was the proven way ( mos ) of doing something, or "correct performance, custom". The original concept of ritus may be related to the Sanskrit ṛtá ("visible order)" in Vedic religion , "the lawful and regular order of the normal, and therefore proper, natural and true structure of cosmic, worldly, human and ritual events". The word "ritual" is first recorded in English in 1570, and came into use in
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