Ritualization refers to the process by which a sequence of non-communicating actions or an event is invested with cultural, social or religious significance. This definition emphasizes the transformation of everyday actions into rituals that carry deeper meaning within a cultural or religious context. Rituals are symbolic, repetitive, and often prescribed activities that hold religious or cultural significance for a certain group of people. They serve various purposes: promoting social solidarity by expressing shared values, facilitating the transmission of cultural knowledge and regulating emotions.
History of ritualization
editThe concept of ritualization was first described by Edmund Selous in 1901 and later named by Julian Huxley in 1914 as ritualization (Dissanayake 2006; Lorenz 1966).
It has been studied in various fields, including animal behavior, anthropology, psychology, sociology and even cognitive sciences.
In the field of animal behavior, ritualization refers to the evolutionary process by which non-communicative behaviors are transformed into communicative behaviors. Niko Tinbergen expanded the concept of ritualization in his 1951 paper "The Study of Instinct," in which he described how certain animal behaviors, such as courtship and aggression, become more effective forms of communication through a gradual process of selection and refinement.
In the social sciences, the study of ritualization can be dated back to the 19th century. Émile Durkheim argued that rituals serve as a means of reinforcing social solidarity(otherwise known as social cohesion) and promoting a shared sense of identity among members of a community. Max Weber focused on the role of ritual in religion and suggested that it played a crucial role in shaping beliefs and values.
In the 20th century, the study of ritual became increasingly interdisciplinary, with scholars from anthropology, psychology, and other fields exploring its various dimensions. Victor Turner emphasized the symbolic and cultural aspects of ritual, while Randall Collins explored its psychological and emotional dimensions.
In recent years, scholars have continued to study rituals from a variety of perspectives, including the cognitive, evolutionary, and neuroscientific. These studies have resolved the origins, functions, and effects of ritual behavior and opened up new ways for understanding its role in human society and culture.
In non-human animals
editRitualization is a behavior that occurs typically in a member of a given species in a highly stereotyped fashion and independent of any direct physiological significance. It is found, in differing forms, both in non-human animals and in humans.
Konrad Lorenz, working with greylag geese and other animals such as water shrews, showed that ritualization was an important process in their development.[1] He showed that the geese obsessively displayed a reflexive motor pattern of egg retrieval when stimulated by the sight of an egg outside their nest. Similarly, in the shrews, Lorenz showed that once they had become used to jumping over a stone in their path, they went on jumping at that place after the stone was taken away. This sort of behaviour is analogous to obsessive-compulsive disorder in humans.[2]
Oskar Heinroth in 1910 and Lorenz from 1935 onwards studied the triumph ceremony in geese; Lorenz described it as becoming a fixed ritual.[3] It involves a rolling behaviour (of the head and neck) and cackling with the head stretched forward, and occurs only among geese that know each other, meaning within a family or between mates. The triumph ceremony appears in varied situations, such as when mates meet after having been separated, when disturbed, or after an attack. The behaviour is now known also in other species, such as Canada goose.[4]
In humans
editFunctions of ritualization
editPrevious studies mentioned several main functions of ritualization:
Social Solidarity
editRitualization fosters social solidarity by bringing people together and strengthening social bonds. They create a sense of belonging, shared identity, and unity among participants, contributing to the overall stability of a society.
Cultural Transmission
editRitualization facilitates the transmission of cultural knowledge, values, and traditions across generations. They help preserve cultural heritage and maintain continuity with the past. By participating in rituals, individuals learn about their culture, internalize its norms, and pass it on to future generations.
Emotional Expression and Regulation
editRituals provide a structured way for individuals to express and regulate their emotions. They offer a context for processing complex emotions, such as grief, joy, or gratitude, and can help people cope with significant life events, transitions, or loss.
Connecting the function to previous literature
editÉmile Durkheim's social solidarity theory
editIn Durkheim's famous writing “The Elementary Forms of the Religious Life (1912)”, he theorized the distinction between traditional and modern societies in terms of social solidarity. He stated social solidarity is the ensemble of beliefs, which acts as the glue that holds society together. Traditional societies and modern societies differ fundamentally in terms of their structure and function and this is where the significance of ritualization becomes apparent.
Traditional societies are bound by mechanical solidarity, characterized by a collective conscience. This collective conscience is a shared mindset among all members of the society, forming a moral community. The core of this type of society is a sacred collective ideal that embodies the group's virtues and serves as a source of identity. Consequently, individuals in these societies are united by shared values, norms, and beliefs, which are reinforced through ritualization. In traditional societies, there is a belief in a single, correct way of living, and any deviations are deemed sinful.
Ritualization is crucial for maintaining mechanical solidarity. Rituals allow group members to experience the power of the group over the self. Additionally, ritualization in the form of punishment for deviance serves as a potent method for curbing deviant behavior in traditional societies. By enforcing moral boundaries, ritual punishment helps to preserve social cohesion and unity within the group.
Later, his supporters, Victor Turner and Randall Collins expanded the theory of ritualization in different directions through their own research papers.
Turner expands on Durkheim's ideas by focusing on the roles rituals play in social structure and transition. He emphasizes the importance of “communitas,” a state of social unity and cohesion that emerges during rituals or other shared experiences, transcending the ordinary divisions and hierarchies within society. On this basis, individuals participating in rituals temporarily set aside their social roles and come together as equals.
In Collins’ paper, he builds upon Durkheim's ideas and proposes that rituals generate emotional energy, which in turn fosters social solidarity. Through a series of “interaction ritual chains,” individuals feel connected to one another and experience a sense of belonging.
Structural ritualization theory
editRitualization is associated with the work of Catherine Bell.[5] Bell, drawing on the Practice Theory of Pierre Bourdieu, has taken a less functional view of ritual with her elaboration of ritualization.
Recent studies
editMore recently scholars interested in the cognitive science of religion such as Pascal Boyer, Pierre Liénard, and William W. McCorkle, Jr. have been involved in experimental, ethnographic, and archival research on how ritualized actions might inform the study of ritualization and ritual forms of action. Boyer, Liénard, and McCorkle argue that ritualized compulsions are in relation to an evolved cognitive architecture where social, cultural, and environmental selection pressures stimulate "hazard-precaution" systems such as predation, contagion, and disgust in human minds.[6][7][8][9] McCorkle argued that these ritualized compulsions (especially in regard to dead bodies vis-à-vis, mortuary behavior) were turned into ritual scripts by professional guilds only several thousand years ago with advancement in technology such as the domestication of plants and animals, literacy, and writing.[10]
Future insights
editRitualization is a crucial process that transforms ordinary actions, behaviors, and events into rituals imbued with cultural, social or religious significance. Understanding the concept of ritualization and its various functions provides valuable insights into human societies and cultural practices. Future research can take a closer look at the psychological and physiological responses involved in the process and their interactions, thereby broadening the scope of ritualization studies.
References
edit- ^ Lorenz, Konrad,On Aggression 1963
- ^ Hoffman, Kurt Leroy (2016). "Animal models for studying obsessive-compulsive and related disorders". Modeling Neuropsychiatric Disorders in Laboratory Animals. Elsevier. pp. 161–241. doi:10.1016/b978-0-08-100099-1.00001-7. ISBN 978-0-08-100099-1.
- ^ Lorenz, K. Z. (1966-12-29). "The Triumph Ceremony of the Greylag Goose, Anser anser L". Philosophical Transactions of the Royal Society B: Biological Sciences. 251 (772). The Royal Society: 477. Bibcode:1966RSPTB.251..477L. doi:10.1098/rstb.1966.0038. ISSN 0962-8436.
- ^ Radesäter, Tommy (1974). "Form and Sequential Associations between the Triumph Ceremony and Other BehaviourPatterns in the Canada Goose Branta canadensis L.". Ornis Scandinavica. 5 (2): 87–101. doi:10.2307/3676053. JSTOR 3676053.
- ^ Bell, Catherine. Ritual Theory, Ritual Practice.. Oxford University Press, 1992
- ^ Boyer, Pascal. The Naturalness of Religious Ideas. University of California Press, 1994
- ^ Boyer, Pascal. Religion Explained: The Evolutionary Origins of Religious Thought. Basic Books, 2001
- ^ Boyer, Pascal. "Religious Thought and Behavior as By-Products of Brain Functions," Trends in Cognitive Sciences, vol 7, pp 119–24
- ^ Boyer, P and Liénard, P. "Why ritualized behavior? Precaution Systems and action parsing in developmental, pathological and cultural rituals .” Behavioral and Brain Sciences. 29: 595–650.
- ^ McCorkle Jr., William W. "Ritualizing the Disposal of the Deceased: From Corpse to Concept." Peter Lang, 2010.
- Sociological Theory: Emile Durkhiem and Social Solidarity, [© Dan Krier] |url=https://www.youtube.com/watch?v=3VwoihGP_i8