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.
133-582: Sanghao Cave is a Paleolithic site, located on the Pothohar Plateau of Pakistan that was excavated by Ahmad Hasan Dani . The cave is located near Peshawar in the Mardan District of northern Pakistan at an altitude of 600 m (2,000 ft). The cave is often referred as Parkho-darra . Evidence of human activity in the Middle Palaeolithic has been reported from Sanghao Cave. The cave
266-613: 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 Although the functionalist model was soon superseded, later "neofunctional" theorists adopted its approach by examining the ways that ritual regulated larger ecological systems.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
399-428: A nomadic lifestyle. In addition, even a large area of land could not support many people without being actively farmed - food was difficult to come by and so groups were prevented from growing too large by the amount of food they could gather. Like contemporary hunter-gatherers, Paleolithic humans enjoyed an abundance of leisure time unparalleled in both Neolithic farming societies and modern industrial societies. At
532-416: 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
665-537: 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
798-419: 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
931-427: 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
1064-452: 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
1197-678: A group of early humans, frequently called Homo heidelbergensis , came to Europe from Africa and eventually evolved into Homo neanderthalensis ( Neanderthals ). In the Middle Paleolithic, Neanderthals were present in the region now occupied by Poland. Both Homo erectus and Homo neanderthalensis became extinct by the start of the Upper Paleolithic. Descended from Homo sapiens , the anatomically modern Homo sapiens sapiens emerged in eastern Africa c. 300,000 BP, left Africa around 50,000 BP, and expanded throughout
1330-788: A herd of animals at a waterhole so as to stun one of them. There are no indications of hafting , and some artifacts are far too large for that. Thus, a thrown hand axe would not usually have penetrated deeply enough to cause very serious injuries. Nevertheless, it could have been an effective weapon for defense against predators. Choppers and scrapers were likely used for skinning and butchering scavenged animals and sharp-ended sticks were often obtained for digging up edible roots. Presumably, early humans used wooden spears as early as 5 million years ago to hunt small animals, much as their relatives, chimpanzees , have been observed to do in Senegal , Africa. Lower Paleolithic humans constructed shelters, such as
1463-419: 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
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#17328524090031596-445: 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
1729-412: 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
1862-646: 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
1995-412: 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,
2128-505: A need to distribute resources such as food and meat equally to avoid famine and ensure a stable food supply. Raymond C. Kelly speculates that the relative peacefulness of Middle and Upper Paleolithic societies resulted from a low population density, cooperative relationships between groups such as reciprocal exchange of commodities and collaboration on hunting expeditions, and because the invention of projectile weapons such as throwing spears provided less incentive for war, because they increased
2261-411: 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 ,
2394-540: A number of ways by modern archaeologists. The earliest explanation, by the prehistorian Abbe Breuil , interpreted the paintings as a form of magic designed to ensure a successful hunt. However, this hypothesis fails to explain the existence of animals such as saber-toothed cats and lions , which were not hunted for food, and the existence of half-human, half-animal beings in cave paintings. The anthropologist David Lewis-Williams has suggested that Paleolithic cave paintings were indications of shamanistic practices, because
2527-523: A pronounced hierarchy and a somewhat formal division of labor ) and may have engaged in endemic warfare . Some argue that there was no formal leadership during the Middle and Upper Paleolithic. Like contemporary egalitarian hunter-gatherers such as the Mbuti pygmies, societies may have made decisions by communal consensus decision making rather than by appointing permanent rulers such as chiefs and monarchs . Nor
2660-399: 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,
2793-421: 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 ,
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#17328524090032926-470: 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
3059-399: 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
3192-595: 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
3325-458: 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
3458-453: Is a general glacial excursion, termed a "glacial". Glacials are separated by "interglacials". During a glacial, the glacier experiences minor advances and retreats. The minor excursion is a "stadial"; times between stadials are "interstadials". Each glacial advance tied up huge volumes of water in continental ice sheets 1,500–3,000 m (4,900–9,800 ft ) deep, resulting in temporary sea level drops of 100 m (330 ft) or more over
3591-515: 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
3724-433: 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
3857-412: Is characterized by the use of knapped stone tools, although at the time humans also used wood and bone tools. Other organic commodities were adapted for use as tools, including leather and vegetable fibers ; however, due to rapid decomposition, these have not survived to any great degree. About 50,000 years ago, a marked increase in the diversity of artifacts occurred. In Africa, bone artifacts and
3990-569: Is more pronounced in Lower Paleolithic humans such as Homo erectus than in modern humans, who are less polygynous than other primates, which suggests that Lower Paleolithic humans had a largely polygynous lifestyle, because species that have the most pronounced sexual dimorphism tend more likely to be polygynous. Human societies from the Paleolithic to the early Neolithic farming tribes lived without states and organized governments. For most of
4123-533: Is no evidence of hominins in America, Australia, or almost anywhere in Oceania during this time period. Fates of these early colonists, and their relationships to modern humans, are still subject to debate. According to current archaeological and genetic models, there were at least two notable expansion events subsequent to peopling of Eurasia c. 2,000,000 – c. 1,500,000 BP. Around 500,000 BP
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4256-560: 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
4389-541: 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
4522-399: 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,
4655-412: 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
4788-496: 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
4921-615: 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
5054-485: 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
5187-566: 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
5320-506: The !Kung San who live similarly to their Paleolithic predecessors. The economy of a typical Paleolithic society was a hunter-gatherer economy. Humans hunted wild animals for meat and gathered food, firewood, and materials for their tools, clothes, or shelters. The population density was very low, around only 0.4 inhabitants per square kilometre (1/sq mi). This was most likely due to low body fat, infanticide , high levels of physical activity among women, late weaning of infants, and
5453-482: The Altai Mountains and Indonesia, were radiocarbon dated to c. 30,000 – c. 40,000 BP and c. 17,000 BP respectively. For the duration of the Paleolithic, human populations remained low, especially outside the equatorial region. The entire population of Europe between 16,000 and 11,000 BP likely averaged some 30,000 individuals, and between 40,000 and 16,000 BP, it
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5586-695: The Arctic Circle . By the end of the Upper Paleolithic Age humans had crossed Beringia and expanded throughout the Americas continents. The term " Palaeolithic " was coined by archaeologist John Lubbock in 1865. It derives from Greek: παλαιός , palaios , "old"; and λίθος , lithos , "stone", meaning "old age of the stone" or "Old Stone Age ". The Paleolithic overlaps with the Pleistocene epoch of geologic time. Both ended 12,000 years ago although
5719-568: The Hadza people and the Aboriginal Australians suggest that the sexual division of labor in the Paleolithic was relatively flexible. Men may have participated in gathering plants, firewood and insects, and women may have procured small game animals for consumption and assisted men in driving herds of large game animals (such as woolly mammoths and deer) off cliffs. Additionally, recent research by anthropologist and archaeologist Steven Kuhn from
5852-500: The Isthmus of Panama , bringing a nearly complete end to South America's distinctive marsupial fauna. The formation of the isthmus had major consequences on global temperatures, because warm equatorial ocean currents were cut off, and the cold Arctic and Antarctic waters lowered temperatures in the now-isolated Atlantic Ocean. Most of Central America formed during the Pliocene to connect
5985-635: The Mousterian and the Aterian industries. Lower Paleolithic humans used a variety of stone tools, including hand axes and choppers. Although they appear to have used hand axes often, there is disagreement about their use. Interpretations range from cutting and chopping tools, to digging implements, to flaking cores, to the use in traps, and as a purely ritual significance, perhaps in courting behavior . William H. Calvin has suggested that some hand axes could have served as "killer frisbees " meant to be thrown at
6118-642: 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
6251-503: The Old Stone Age (from Ancient Greek παλαιός ( palaiós ) 'old' and λίθος ( líthos ) 'stone'), is a period in human prehistory that is distinguished by the original development of stone tools , and which represents almost the entire period of human prehistoric technology . It extends from the earliest known use of stone tools by hominins , c. 3.3 million years ago, to
6384-528: The Oldowan , began around 2.6 million years ago. It produced tools such as choppers , burins , and stitching awls . It was completely replaced around 250,000 years ago by the more complex Acheulean industry, which was first conceived by Homo ergaster around 1.8–1.65 million years ago. The Acheulean implements completely vanish from the archaeological record around 100,000 years ago and were replaced by more complex Middle Paleolithic tool kits such as
6517-513: The Pleistocene epoch, our ancestors relied on simple food processing techniques such as roasting . The Upper Palaeolithic saw the emergence of boiling, an advance in food processing technology which rendered plant foods more digestible, decreased their toxicity, and maximised their nutritional value. Thermally altered rock (heated stones) are easily identifiable in the archaeological record. Stone-boiling and pit-baking were common techniques which involved heating large pebbles then transferring
6650-690: The Ruwenzori Range in east and central Africa were larger. Glaciers existed in the mountains of Ethiopia and to the west in the Atlas Mountains . In the northern hemisphere, many glaciers fused into one. The Cordilleran Ice Sheet covered the North American northwest; the Laurentide covered the east. The Fenno-Scandian ice sheet covered northern Europe, including Great Britain; the Alpine ice sheet covered
6783-458: 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
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#17328524090036916-420: 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
7049-529: 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
7182-700: 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
7315-704: The Alps. Scattered domes stretched across Siberia and the Arctic shelf. The northern seas were frozen. During the late Upper Paleolithic (Latest Pleistocene) c. 18,000 BP, the Beringia land bridge between Asia and North America was blocked by ice, which may have prevented early Paleo-Indians such as the Clovis culture from directly crossing Beringia to reach the Americas. According to Mark Lynas (through collected data),
7448-571: The Lower Paleolithic ( c. 1.9 million years ago) or at the latest in the early Middle Paleolithic ( c. 250,000 years ago). Some scientists have hypothesized that hominins began cooking food to defrost frozen meat, which would help ensure their survival in cold regions. Archaeologists cite morphological shifts in cranial anatomy as evidence for emergence of cooking and food processing technologies. These morphological changes include decreases in molar and jaw size, thinner tooth enamel , and decrease in gut volume. During much of
7581-833: The Lower Paleolithic, human societies were possibly more hierarchical than their Middle and Upper Paleolithic descendants, and probably were not grouped into bands , though during the end of the Lower Paleolithic, the latest populations of the hominin Homo erectus may have begun living in small-scale (possibly egalitarian) bands similar to both Middle and Upper Paleolithic societies and modern hunter-gatherers. Middle Paleolithic societies, unlike Lower Paleolithic and early Neolithic ones, consisted of bands that ranged from 20–30 or 25–100 members and were usually nomadic. These bands were formed by several families. Bands sometimes joined together into larger "macrobands" for activities such as acquiring mates and celebrations or where resources were abundant. By
7714-547: The Mediterranean Sea, such as Coa de sa Multa ( c. 300,000 BP), has also indicated that both Middle and Upper Paleolithic humans used rafts to travel over large bodies of water (i.e. the Mediterranean Sea) for the purpose of colonizing other bodies of land. By around 200,000 BP, Middle Paleolithic stone tool manufacturing spawned a tool-making technique known as the prepared-core technique , which
7847-406: The Middle Paleolithic because trade between bands would have helped ensure their survival by allowing them to exchange resources and commodities such as raw materials during times of relative scarcity (i.e. famine, drought). Like in modern hunter-gatherer societies, individuals in Paleolithic societies may have been subordinate to the band as a whole. Both Neanderthals and modern humans took care of
7980-587: The Neanderthals hunted large game animals mostly by ambushing them and attacking them with handheld weapons such as thrusting spears rather than attacking them from a distance with projectiles. During the Upper Paleolithic , further inventions were made, such as the net ( c. 22,000 or c. 29,000 BP) bolas , the spear thrower ( c. 30,000 BP), the bow and arrow ( c. 25,000 or c. 30,000 BP) and
8113-469: The Neolithic. Upper Paleolithic cultures were probably able to time the migration of game animals such as wild horses and deer. This ability allowed humans to become efficient hunters and to exploit a wide variety of game animals. Recent research indicates that the Neanderthals timed their hunts and the migrations of game animals long before the beginning of the Upper Paleolithic. The social organization of
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#17328524090038246-672: The Paleolithic Age went through a set of glacial and interglacial periods in which the climate periodically fluctuated between warm and cool temperatures. By c. 50,000 – c. 40,000 BP, the first humans set foot in Australia . By c. 45,000 BP, humans lived at 61°N latitude in Europe . By c. 30,000 BP, Japan was reached, and by c. 27,000 BP humans were present in Siberia , above
8379-525: The Pleistocene started 2.6 million years ago, 700,000 years after the Paleolithic's start. This epoch experienced important geographic and climatic changes that affected human societies. During the preceding Pliocene , continents had continued to drift from possibly as far as 250 km (160 mi ) from their present locations to positions only 70 km (43 mi) from their current location. South America became linked to North America through
8512-527: The Pleistocene's overall climate could be characterized as a continuous El Niño with trade winds in the south Pacific weakening or heading east, warm air rising near Peru , warm water spreading from the west Pacific and the Indian Ocean to the east Pacific, and other El Niño markers. The Paleolithic is often held to finish at the end of the ice age (the end of the Pleistocene epoch), and Earth's climate became warmer. This may have caused or contributed to
8645-524: 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
8778-486: The University of Arizona is argued to support that this division of labor did not exist prior to the Upper Paleolithic and was invented relatively recently in human pre-history. Sexual division of labor may have been developed to allow humans to acquire food and other resources more efficiently. Possibly there was approximate parity between men and women during the Middle and Upper Paleolithic, and that period may have been
8911-463: 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
9044-410: The adoption of agriculture because women in farming societies typically have more pregnancies and are expected to do more demanding work than women in hunter-gatherer societies. Like most modern hunter-gatherer societies, Paleolithic and Mesolithic groups probably followed a largely ambilineal approach. At the same time, depending on the society, the residence could be virilocal, uxorilocal, and sometimes
9177-494: 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
9310-472: The beginning of the period. Climates during the Pliocene became cooler and drier, and seasonal, similar to modern climates. Ice sheets grew on Antarctica . The formation of an Arctic ice cap around 3 million years ago is signaled by an abrupt shift in oxygen isotope ratios and ice-rafted cobbles in the North Atlantic and North Pacific Ocean beds. Mid-latitude glaciation probably began before
9443-555: 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
9576-601: 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
9709-551: The continents of North and South America, allowing fauna from these continents to leave their native habitats and colonize new areas. Africa's collision with Asia created the Mediterranean, cutting off the remnants of the Tethys Ocean . During the Pleistocene , the continents were essentially at their modern positions; the tectonic plates on which they sit have probably moved at most 100 km (62 mi) from each other since
9842-400: 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
9975-1086: 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
10108-692: The damage done to the attacker and decreased the relative amount of territory attackers could gain. However, other sources claim that most Paleolithic groups may have been larger, more complex, sedentary and warlike than most contemporary hunter-gatherer societies, due to occupying more resource-abundant areas than most modern hunter-gatherers who have been pushed into more marginal habitats by agricultural societies. Anthropologists have typically assumed that in Paleolithic societies, women were responsible for gathering wild plants and firewood, and men were responsible for hunting and scavenging dead animals. However, analogies to existent hunter-gatherer societies such as
10241-457: 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
10374-555: The earliest Paleolithic ( Lower Paleolithic ) societies remains largely unknown to scientists, though Lower Paleolithic hominins such as Homo habilis and Homo erectus are likely to have had more complex social structures than chimpanzee societies. Late Oldowan/Early Acheulean humans such as Homo ergaster / Homo erectus may have been the first people to invent central campsites or home bases and incorporate them into their foraging and hunting strategies like contemporary hunter-gatherers, possibly as early as 1.7 million years ago; however,
10507-537: The earliest solid evidence for the existence of home bases or central campsites (hearths and shelters) among humans only dates back to 500,000 years ago. Similarly, scientists disagree whether Lower Paleolithic humans were largely monogamous or polygynous . In particular, the Provisional model suggests that bipedalism arose in pre-Paleolithic australopithecine societies as an adaptation to monogamous lifestyles; however, other researchers note that sexual dimorphism
10640-570: 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
10773-533: The elderly members of their societies during the Middle and Upper Paleolithic. Some sources claim that most Middle and Upper Paleolithic societies were possibly fundamentally egalitarian and may have rarely or never engaged in organized violence between groups (i.e. war). Some Upper Paleolithic societies in resource-rich environments (such as societies in Sungir , in what is now Russia) may have had more complex and hierarchical organization (such as tribes with
10906-508: The end of the Pleistocene , c. 11,650 cal BP . The Paleolithic Age in Europe preceded the Mesolithic Age , although the date of the transition varies geographically by several thousand years. During the Paleolithic Age, hominins grouped together in small societies such as bands and subsisted by gathering plants, fishing, and hunting or scavenging wild animals. The Paleolithic Age
11039-480: The end of the Paleolithic era ( c. 10,000 BP), people began to settle down into permanent locations, and began to rely on agriculture for sustenance in many locations. Much evidence exists that humans took part in long-distance trade between bands for rare commodities (such as ochre , which was often used for religious purposes such as ritual ) and raw materials, as early as 120,000 years ago in Middle Paleolithic. Inter-band trade may have appeared during
11172-782: The end of the Paleolithic, specifically the Middle or Upper Paleolithic, people began to produce works of art such as cave paintings , rock art and jewellery and began to engage in religious behavior such as burials and rituals. At the beginning of the Paleolithic, hominins were found primarily in eastern Africa, east of the Great Rift Valley . Most known hominin fossils dating earlier than one million years before present are found in this area, particularly in Kenya , Tanzania , and Ethiopia . By c. 2,000,000 – c. 1,500,000 BP, groups of hominins began leaving Africa, settling southern Europe and Asia. The South Caucasus
11305-675: The end of the Pleistocene caused the mammoths' habitat to shrink, resulting in a drop in population. The small populations were then hunted out by Paleolithic humans. The global warming that occurred during the end of the Pleistocene and the beginning of the Holocene may have made it easier for humans to reach mammoth habitats that were previously frozen and inaccessible. Small populations of woolly mammoths survived on isolated Arctic islands, Saint Paul Island and Wrangel Island , until c. 3700 BP and c. 1700 BP respectively. The Wrangel Island population became extinct around
11438-430: The end of the epoch. The global cooling that occurred during the Pliocene may have spurred on the disappearance of forests and the spread of grasslands and savannas . The Pleistocene climate was characterized by repeated glacial cycles during which continental glaciers pushed to the 40th parallel in some places. Four major glacial events have been identified, as well as many minor intervening events. A major event
11571-616: The entire surface of the Earth. During interglacial times, drowned coastlines were common, mitigated by isostatic or other emergent motion of some regions. The effects of glaciation were global. Antarctica was ice-bound throughout the Pleistocene and the preceding Pliocene. The Andes were covered in the south by the Patagonian ice cap. There were glaciers in New Zealand and Tasmania . The decaying glaciers of Mount Kenya , Mount Kilimanjaro , and
11704-403: The extinction of the Pleistocene megafauna , although it is also possible that the late Pleistocene extinctions were (at least in part) caused by other factors such as disease and overhunting by humans. New research suggests that the extinction of the woolly mammoth may have been caused by the combined effect of climatic change and human hunting. Scientists suggest that climate change during
11837-554: 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;
11970-400: The figurines as representations of goddesses , pornographic imagery, apotropaic amulets used for sympathetic magic, and even as self-portraits of women themselves. R. Dale Guthrie has studied not only the most artistic and publicized paintings, but also a variety of lower-quality art and figurines, and he identifies a wide range of skill and ages among the artists. He also points out that
12103-468: The first art appear in the archaeological record. The first evidence of human fishing is also noted, from artifacts in places such as Blombos cave in South Africa . Archaeologists classify artifacts of the last 50,000 years into many different categories, such as projectile points , engraving tools, sharp knife blades, and drilling and piercing tools. Humankind gradually evolved from early members of
12236-509: The first users of stone tools. Excavations in Gona, Ethiopia , have produced thousands of artifacts, and through radioisotopic dating and magnetostratigraphy the sites can be firmly dated to 2.6 million years ago. Evidence shows these early hominins intentionally selected raw stone with good flaking qualities and chose appropriately sized stones for their needs to produce sharp-edged tools for cutting. The earliest Paleolithic stone tool industry,
12369-415: 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
12502-425: 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
12635-413: 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,
12768-421: The genus Homo —such as Homo habilis , who used simple stone tools—into anatomically modern humans as well as behaviourally modern humans by the Upper Paleolithic . During the end of the Paleolithic Age, specifically the Middle or Upper Paleolithic Age, humans began to produce the earliest works of art and to engage in religious or spiritual behavior such as burial and ritual . Conditions during
12901-522: 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
13034-470: The hot stones into a perishable container to heat the water. This technology is typified in the Middle Palaeolithic example of the Abri Pataud hearths. The Lower Paleolithic Homo erectus possibly invented rafts ( c. 840,000 – c. 800,000 BP) to travel over large bodies of water, which may have allowed a group of Homo erectus to reach the island of Flores and evolve into
13167-457: 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
13300-634: The invention of these devices brought fish into the human diets, which provided a hedge against starvation and a more abundant food supply. Thanks to their technology and their advanced social structures, Paleolithic groups such as the Neanderthals—who had a Middle Paleolithic level of technology—appear to have hunted large game just as well as Upper Paleolithic modern humans, and the Neanderthals in particular may have likewise hunted with projectile weapons. Nonetheless, Neanderthal use of projectile weapons in hunting occurred very rarely (or perhaps never) and
13433-434: The lack of control of fire: studies of cave settlements in Europe indicate no regular use of fire prior to c. 400,000 – c. 300,000 BP. East Asian fossils from this period are typically placed in the genus Homo erectus . Very little fossil evidence is available at known Lower Paleolithic sites in Europe, but it is believed that hominins who inhabited these sites were likewise Homo erectus . There
13566-565: The late Middle Paleolithic around 100,000 BP or perhaps even earlier. Archaeological evidence from the Dordogne region of France demonstrates that members of the European early Upper Paleolithic culture known as the Aurignacian used calendars ( c. 30,000 BP). This was a lunar calendar that was used to document the phases of the moon. Genuine solar calendars did not appear until
13699-414: 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
13832-613: 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
13965-705: The main themes in the paintings and other artifacts (powerful beasts, risky hunting scenes and the over-sexual representation of women) are to be expected in the fantasies of adolescent males during the Upper Paleolithic. Ritual Rituals are 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
14098-415: The most gender-equal time in human history. Archaeological evidence from art and funerary rituals indicates that a number of individual women enjoyed seemingly high status in their communities, and it is likely that both sexes participated in decision making. The earliest known Paleolithic shaman ( c. 30,000 BP) was female. Jared Diamond suggests that the status of women declined with
14231-433: 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;
14364-616: The oldest example of ceramic art, the Venus of Dolní Věstonice ( c. 29,000 – c. 25,000 BP). Kilu Cave at Buku island , Solomon Islands , demonstrates navigation of some 60 km of open ocean at 30,000 BCcal. Early dogs were domesticated sometime between 30,000 and 14,000 BP, presumably to aid in hunting. However, the earliest instances of successful domestication of dogs may be much more ancient than this. Evidence from canine DNA collected by Robert K. Wayne suggests that dogs may have been first domesticated in
14497-430: 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
14630-471: The paintings of half-human, half-animal figures and the remoteness of the caves are reminiscent of modern hunter-gatherer shamanistic practices. Symbol-like images are more common in Paleolithic cave paintings than are depictions of animals or humans, and unique symbolic patterns might have been trademarks that represent different Upper Paleolithic ethnic groups. Venus figurines have evoked similar controversy. Archaeologists and anthropologists have described
14763-695: The pigment ochre from late Lower Paleolithic Acheulean archaeological sites suggests that Acheulean societies, like later Upper Paleolithic societies, collected and used ochre to create rock art. Nevertheless, it is also possible that the ochre traces found at Lower Paleolithic sites is naturally occurring. Upper Paleolithic humans produced works of art such as cave paintings, Venus figurines, animal carvings, and rock paintings. Upper Paleolithic art can be divided into two broad categories: figurative art such as cave paintings that clearly depicts animals (or more rarely humans); and nonfigurative, which consists of shapes and symbols. Cave paintings have been interpreted in
14896-486: The planet. Multiple hominid groups coexisted for some time in certain locations. Homo neanderthalensis were still found in parts of Eurasia c. 40,000 BP years, and engaged in an unknown degree of interbreeding with Homo sapiens sapiens . DNA studies also suggest an unknown degree of interbreeding between Homo sapiens sapiens and Homo sapiens denisova . Hominin fossils not belonging either to Homo neanderthalensis or to Homo sapiens species, found in
15029-643: The possible wood hut at Terra Amata . Fire was used by the Lower Paleolithic hominins Homo erectus and Homo ergaster as early as 300,000 to 1.5 million years ago and possibly even earlier by the early Lower Paleolithic (Oldowan) hominin Homo habilis or by robust Australopithecines such as Paranthropus . However, the use of fire only became common in the societies of the following Middle Stone Age and Middle Paleolithic . Use of fire reduced mortality rates and provided protection against predators. Early hominins may have begun to cook their food as early as
15162-432: 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
15295-413: 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
15428-479: 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
15561-408: The same time the island was settled by prehistoric humans. There is no evidence of prehistoric human presence on Saint Paul island (though early human settlements dating as far back as 6500 BP were found on the nearby Aleutian Islands ). Nearly all of our knowledge of Paleolithic people and way of life comes from archaeology and ethnographic comparisons to modern hunter-gatherer cultures such as
15694-423: The small hominin Homo floresiensis . However, this hypothesis is disputed within the anthropological community. The possible use of rafts during the Lower Paleolithic may indicate that Lower Paleolithic hominins such as Homo erectus were more advanced than previously believed, and may have even spoken an early form of modern language. Supplementary evidence from Neanderthal and modern human sites located around
15827-476: The spouses could live with neither the husband's relatives nor the wife's relatives at all. Taken together, most likely, the lifestyle of hunter-gatherers can be characterized as multilocal. Early examples of artistic expression, such as the Venus of Tan-Tan and the patterns found on elephant bones from Bilzingsleben in Thuringia , may have been produced by Acheulean tool users such as Homo erectus prior to
15960-746: The start of the Middle Paleolithic period. However, the earliest undisputed evidence of art during the Paleolithic comes from Middle Paleolithic / Middle Stone Age sites such as Blombos Cave –South Africa–in the form of bracelets , beads , rock art , and ochre used as body paint and perhaps in ritual. Undisputed evidence of art only becomes common in the Upper Paleolithic. Lower Paleolithic Acheulean tool users, according to Robert G. Bednarik, began to engage in symbolic behavior such as art around 850,000 BP. They decorated themselves with beads and collected exotic stones for aesthetic, rather than utilitarian qualities. According to him, traces of
16093-520: 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
16226-609: 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
16359-493: 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
16492-422: The tools themselves that allowed access to a wider variety and amount of food sources. For example, microliths or small stone tools or points were invented around 70,000–65,000 BP and were essential to the invention of bows and atlatls (spear throwers) in the following Upper Paleolithic. Harpoons were invented and used for the first time during the late Middle Paleolithic ( c. 90,000 BP);
16625-513: 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
16758-402: 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
16891-514: Was even lower at 4,000–6,000 individuals. However, remains of thousands of butchered animals and tools made by Palaeolithic humans were found in Lapa do Picareiro , a cave in Portugal , dating back between 41,000 and 38,000 years ago. Some researchers have noted that science, limited in that age to some early ideas about astronomy (or cosmology ), had limited impact on Paleolithic technology. Making fire
17024-459: Was excavated by Ahmad Hasan Dani in 1963. Chipped stone, bones, were found during the excavation. Other items included scrapers, quartz tools, blades, flakes, etc. Paleolithic Fertile Crescent : Europe : Africa : Siberia : The Paleolithic or Palaeolithic ( c. 3.3 million – c. 11,700 BC ) ( / ˌ p eɪ l i oʊ ˈ l ɪ θ ɪ k , ˌ p æ l i -/ PAY -lee-oh- LITH -ik, PAL -ee- ), also called
17157-429: Was more elaborate than previous Acheulean techniques. This technique increased efficiency by allowing the creation of more controlled and consistent flakes . It allowed Middle Paleolithic humans to create stone-tipped spears , which were the earliest composite tools, by hafting sharp pointy stone flakes onto wooden shafts. In addition to improving tool-making methods, the Middle Paleolithic also saw an improvement of
17290-402: Was occupied by c. 1,700,000 BP, and northern China was reached by c. 1,660,000 BP. By the end of the Lower Paleolithic, members of the hominin family were living in what is now China, western Indonesia, and, in Europe, around the Mediterranean and as far north as England, France, southern Germany, and Bulgaria. Their further northward expansion may have been limited by
17423-561: 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
17556-454: Was there a formal division of labor during the Paleolithic. Each member of the group was skilled at all tasks essential to survival, regardless of individual abilities. Theories to explain the apparent egalitarianism have arisen, notably the Marxist concept of primitive communism . Christopher Boehm (1999) has hypothesized that egalitarianism may have evolved in Paleolithic societies because of
17689-433: Was widespread knowledge, and it was possible without an understanding of chemical processes, These types of practical skills are sometimes called crafts. Religion, superstitution or appeals to the supernatural may have played a part in the cultural explanations of phenomena like combustion . Paleolithic humans made tools of stone, bone (primarily of deer), and wood. The early paleolithic hominins, Australopithecus , were
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