Ritualization is the most prominent form of religious action in
\nMediterranean antiquity and beyond. In order to communicate with the divine
\n(and thus constituting its reality and shape) certain gestures, sequences
\nof actions and words are differentiated from ordinary, pragmatic action,
\nritualised and even \u2018sacralised\u2019 \u2013 by individuals as well as smaller or
\nlarger groups. Such patterns of action are repeated or taken as a blueprint
\nfor modification and innovation. They are the field for the establishment
\nor questioning of religious authority, they are the means to temporarily or
\npermanently mark out spaces as special. They sacralise not only spaces, but
\nalso times and natural or artificial material things, animals and people \u2013
\nand are drawing on such sacralized elements to ascertain the actions\u2019 own
\nstatus and to elaborate on them.
\nResearch on ancient rituals has taken many different directions. They have
\nbeen seen as continuation of prehuman patterns of action or inventions of
\ncunning religious specialists. Fruitful analyses have inquired about the
\n\u2018meaning\u2019 of such rituals as described and ascribed by different groups of
\nparticipants or individual observers. Others have stressed the aesthetics
\nand patterns and the non-verbal logic of such actions. They have been seen
\nas the dramatization of traditional narratives or prescribed norms, shared
\nvalues and conceptions of time of place. Plausibly, they could be analysed
\nas incorporating and affirming social hierarchies or as the results of
\nindividual framing of situations.<\/p>\n
This *issue of Arys (n\u00b0 18, 2020)* will follow a very different path,
\ncombining questions of individual performance and cultural pattern, social
\nand material constellations. Taking the instigation of recent theorising on
\nancient religion as \u2018lived religion\u2019 (J. R\u00fcpke *et al.*) on the one hand
\nand sociological \u2018resonance theory\u2019 (H. Rosa) on the other as points of
\ndeparture, the volume will ask how certain rituals contribute to the
\nformation of specific relationships of their actors to their material or
\nsocial environment and to their own self or the wider horizons of the world
\nin its entirety, whether in the form of divine symbols, a spatial world
\n(like \u2018nature&rsquo or a temporal one (\u2018history)\u2019. What are the mechanisms of
\nthe development, \u2018teaching\u2019 or habitualising specific relationships to
\none\u2019s Self, to other people, to the material world or encompassing concepts
\nlike the divine or nature? How do the different elements of rituals \u2013
\nrepetition and individual performance, models and preferences expressed,
\nthe reproduction of daily habits or extraordinary ways of acting \u2013 work
\ntogether in such processes? What is the role of rituals in shaping the
\ndisposition of those involved, regardless in whatever role they are
\ninvolved \u2013 as specialist, performer, participant or \u2018mere\u2019 observer?<\/p>\n
*Contributions are invited from all relevant disciplines, Ancient History,
\nClassical Philology, Archaeology and History of Religion* for instance.
\nThey should engage with a specific type of ritual action, literary views of
\nsuch ritualised action or material and architectural arrangements in
\ncertain cultural contexts or epochs throughout the ancient Mediterranean
\nworld. Engaging with the central research question of the volume they need
\nto reflect their methodological approach and the possibilities and
\nlimitations of generalisation of their findings.<\/p>\n
Interested authors are invited to contact a member of the editorial team
\nand to *submit a final draft of an abstract until January 31st, 2019*. The
\narticle, ranging *between 6,000 and 10,000 words (including bibliography)*
\nmust be submitted by *December 31st, 2019*. The process of peer review and
\nrevisions, if necessary, will take the first half of 2020, allowing for a
\npublication of the volume by the end of 2020.<\/p>\n
With best wishes, the *editorial team*:<\/p>\n
Elisabeth Begemann (elisabeth.begemann@uni-erfurt.de<\/a>) Ritualization is the most prominent form of religious action in Mediterranean antiquity and beyond. In order to communicate with the divine (and thus constituting its...<\/p>\n","protected":false},"author":129,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-6658","post","type-post","status-publish","format-standard","hentry","category-conferenze"],"translation":{"provider":"WPGlobus","version":"3.0.2","language":"fr","enabled_languages":["it","en","fr"],"languages":{"it":{"title":true,"content":true,"excerpt":false},"en":{"title":true,"content":true,"excerpt":false},"fr":{"title":true,"content":true,"excerpt":false}}},"_links":{"self":[{"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/posts\/6658","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/users\/129"}],"replies":[{"embeddable":true,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/comments?post=6658"}],"version-history":[{"count":3,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/posts\/6658\/revisions"}],"predecessor-version":[{"id":6661,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/posts\/6658\/revisions\/6661"}],"wp:attachment":[{"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/media?parent=6658"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/categories?post=6658"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lama.fileli.unipi.it\/fr\/wp-json\/wp\/v2\/tags?post=6658"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nKatharina Rieger (anna.rieger@uni-graz.at<\/a>)
\nJ\u00f6rg R\u00fcpke (joerg.ruepke@uni-erfurt.de<\/a>)
\nWolfgang Spickermann (wolfgang.spickermann@uni-graz.at<\/a>)
\nKatharina Waldner (katharina.waldner@uni-erfurt.de<\/a>)<\/p>\n","protected":false},"excerpt":{"rendered":"