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Ceremony

A ceremony is a formal act or series of acts prescribed by ritual, protocol, or convention, typically performed to mark significant occasions such as rites of passage, communal gatherings, or official events.^[1] The word derives from the Latin caerimonia, denoting sacredness, reverence, or a solemn religious observance, entering English in the late 14th century via Old French.^[2]^[3] Distinct from but often overlapping with repetitive rituals, ceremonies emphasize structured, symbolic performances that convey meaning through prescribed behaviors and symbols.^[1] Ceremonies serve essential social functions, including the reinforcement of group cohesion and cooperation, as demonstrated by experimental studies showing that synchronized ceremonial actions increase prosocial behavior and trust among participants.^[4]^[5] Psychological research further reveals their role in regulating emotions, reducing anxiety during uncertainty, and enhancing performance in high-stakes contexts, with participants reporting improved mental well-being post-ceremony.^[6] Anthropological evidence underscores their cross-cultural prevalence, from tribal initiations to state protocols, where they function to signal commitment, delineate social roles, and perpetuate normative expectations through costly, observable actions.^[7]^[8] These practices, while varying in form and intensity, consistently exhibit adaptive value in human societies by fostering collective identity and coordination, though their efficacy depends on perceived authenticity and shared belief in underlying conventions.^[5]^[9]

Definition and Etymology

Linguistic Origins

The English noun ceremony entered the language in the late 14th century, denoting a solemn religious rite or formal act of worship, borrowed from Old French ceremonie and directly from Latin caerimonia (later spelled cerimonia), which signified holiness, sacredness, awe, or reverential rite.^[2] The Oxford English Dictionary records its earliest Middle English attestation around 1380, initially in contexts of ecclesiastical formality.^[3] The Latin caerimonia's precise etymology remains uncertain, with scholarly proposals tracing it to Etruscan influences, potentially deriving from Caere—an ancient Etruscan city near Rome known for its pontiffs' performance of sacred rituals—combined with suffixal elements denoting abstract nouns. This Etruscan hypothesis aligns with the term's ritualistic connotations, as Etruscan religious practices heavily informed early Roman ceremonies, though direct evidence is limited by the scarcity of Etruscan textual records.^[2] Alternative derivations, such as links to Indo-European roots for "care" or "reverence," lack consensus and are considered speculative.^[10] By the Medieval Latin period, ceremonia had broadened to encompass formalized observances beyond strictly religious contexts, influencing its adoption into Romance languages and eventual transmission to English via Norman French.^[2] In modern usage, the term retains its core association with structured, symbolic acts, distinct from informal customs, reflecting the enduring semantic shift from sacred awe to procedural solemnity.^[3]

Core Characteristics and Distinctions from Rituals

Ceremonies constitute highly formalized collective observances involving prescribed sequences of symbolic actions, designed to demarcate significant social, cultural, or personal transitions. These events emphasize structure and convention, often incorporating repetitive behavioral patterns to evoke shared meanings and reinforce communal bonds. In anthropological perspectives, such formality serves adaptive functions by signaling adherence to group norms and facilitating coordination among participants.^[11]^[12] Distinctions from rituals arise primarily in scope, frequency, and publicity. Rituals typically encompass repetitive, invariant behaviors—whether individual or group-based—that embed symbolic dimensions into routine practices, maintaining psychological equilibrium or social order through familiarity and predictability.^[12] Ceremonies, by contrast, aggregate these ritual elements into discrete, infrequent public occasions that punctuate change rather than sustain stasis, such as initiations or commemorations which publicly affirm shifts in status or collective memory.^[13]^[14] This broader event structure allows ceremonies to function as heightened performative arenas, where multiple rituals coalesce to produce transformative social effects, differing from the more insular or habitual nature of standalone rituals.^[7] Empirical studies underscore that while rituals often operate through rigid repetition to induce moods aligned with cultural conceptions, ceremonies extend this by embedding such actions within evolving, celebratory frameworks that adapt to context, thereby distinguishing rote observance from dynamic communal affirmation.^[7]^[15]

Evolutionary and Anthropological Foundations

Origins in Human Evolution

Ritual behaviors, precursors to formalized ceremonies, appear in non-human primates, where stylized displays serve functions such as social bonding and emotional regulation. Chimpanzees exhibit repetitive actions like "waterfall displays," involving vigorous gesturing and vocalizations at natural features, which may reduce anxiety and reinforce group cohesion without symbolic intent.^[16] Similarly, baboon greeting rituals involve reciprocal grooming and mounting sequences that signal affiliation and reduce tension, representing ritualized exchanges that parallel early human social signaling.^[17] These primate patterns suggest deep evolutionary roots for ceremony-like behaviors, predating hominin divergence around 6-7 million years ago, though lacking the cognitive complexity for cultural transmission seen in humans.^[5] In hominins, archaeological evidence points to emerging ritual practices by the Middle Paleolithic, approximately 300,000-50,000 years ago, particularly among Neanderthals (Homo neanderthalensis). Sites like Shanidar Cave in Iraq reveal burials with pollen traces suggesting intentional flower placement, dated to around 60,000-70,000 years ago, alongside ochre use and structured deposition of remains, indicating possible ceremonial treatment of the dead beyond mere disposal.^[18] Neanderthals also manufactured symbolic objects, such as eagle talon jewelry from Krapina, Croatia (circa 130,000 years ago), implying cognitive preconditions for ritual, including theory of mind and foresight, which enabled coordinated group behaviors.^[19] These findings challenge views of Neanderthals as purely utilitarian, supporting ritual as an adaptation for social cooperation in harsh environments, though interpretations remain debated due to taphonomic biases in the record.^[18] The transition to anatomically modern humans (Homo sapiens) around 300,000 years ago amplified ceremonial complexity, with Upper Paleolithic evidence (50,000-10,000 years ago) showing collective rituals in deep caves, such as structured hearths and symbolic engravings in the Levant dated to 45,000 years ago.^[20] Burials with grave goods, like red ochre and tools at Qafzeh Cave, Israel (circa 100,000 years ago), suggest rites marking life transitions and group identity, fostering alliances in expanding populations.^[21] Evolutionarily, these ceremonies likely functioned as costly signals of commitment, enhancing intragroup trust and intergroup coordination, as repetitive, effortful actions reduced free-rider problems in cooperative foraging societies.^[22] This trajectory aligns with brain expansion and language emergence, enabling ceremonies to encode shared norms and transmit cultural knowledge across generations.^[5]

Functions in Prehistoric and Tribal Societies

Archaeological evidence points to funerary ceremonies as among the earliest functions of ritual behavior in prehistoric societies, with intentional burials appearing in the Middle Paleolithic around 300,000 to 30,000 years ago.^[23] Sites like Qafzeh Cave in Israel, dated to approximately 100,000 years ago, contain Homo sapiens remains interred with red ochre and shells, indicating deliberate practices beyond mere disposal, likely serving to process grief collectively, reinforce group bonds, and signal adherence to shared conventions that promoted survival in harsh environments.^[24] These acts, observed across hominin species including possible Homo naledi burials from 226,000–335,000 years ago, suggest ceremonies evolved to align cognitive and behavioral synchronization, enabling cooperation amid resource scarcity and inter-group threats.^[25]^[26] In tribal hunter-gatherer societies, ceremonies extended these foundational roles to include rites of passage, which marked transitions such as adolescence to adulthood, embedding participants with cultural knowledge, ethical frameworks, and social obligations essential for group stability.^[27] Initiation processes, common in African and other indigenous communities, isolated initiates in communal settings to instill worldviews and norms, fostering identity formation and reducing deviance by publicly committing individuals to collective standards.^[28] Such rituals, often involving trials or seclusion, functioned causally to build resilience and reciprocity, as evidenced in ethnographic studies of small-scale societies where they correlated with lower conflict and higher foraging success through enforced cooperation.^[22] Seasonal and subsistence-related ceremonies further promoted social cohesion by synchronizing group activities during resource aggregations, such as hunting rituals that signaled alliances and shared risk in nomadic bands.^[29] In these contexts, collective participation in dances, storytelling, or shamanic performances enhanced trust and mutualistic behaviors, with peer-reviewed analyses showing rituals as costly signals that deterred free-riding and stabilized fluid social networks characteristic of hunter-gatherers.^[30]^[31] Healing ceremonies, integrating empirical observation with symbolic acts, addressed ailments while reinforcing community interdependence, as documented in Native American traditions where they contributed to overall wellbeing by aligning individual health with group harmony.^[32] Overall, these functions underscore ceremonies' adaptive value in prehistoric and tribal settings: by formalizing commitments and resolving coordination dilemmas, they mitigated fission risks in egalitarian groups, transmitted adaptive knowledge across generations, and buffered against ecological uncertainties through heightened prosociality.^[33] Empirical patterns from global hunter-gatherer samples indicate such practices persisted because they causally elevated inclusive fitness via enhanced alliance formation, rather than solely through ideological imposition.^[34]

Historical Evolution

Ancient and Prehistoric Ceremonies

Prehistoric ceremonies, inferred primarily from archaeological remains due to the absence of written records, manifest in deliberate burial practices dating to the Middle Paleolithic period around 100,000 years ago. Sites such as the Qafzeh and Skhul caves in Israel contain flexed human skeletons interred with red ochre pigment and tools like deer antlers, suggesting intentional funerary rites among early Homo sapiens and possibly Neanderthals, as ochre's symbolic use implies ritual enhancement rather than utilitarian purpose.^[35] Similarly, the Shanidar Cave in Iraq yields Neanderthal burials from approximately 60,000–70,000 years ago with pollen traces indicating placed flowers, interpreted as evidence of symbolic grave offerings, though debated due to potential post-depositional contamination.^[36] In the Upper Paleolithic, around 35,000 years ago, the Manot Cave in northern Israel features a turtle-shaped limestone boulder in a deep chamber, likely used in communal religious rites based on its deliberate placement and engravings, marking one of the earliest known symbolic ritual objects in Eurasia.^[37] Monumental constructions like Göbekli Tepe in southeastern Turkey, built circa 9600–8000 BCE by pre-agricultural hunter-gatherers, comprise circular enclosures with T-shaped pillars up to 5.5 meters tall, adorned with carvings of animals and abstract symbols, widely regarded as a ceremonial complex for collective gatherings, feasting, or funerary practices that facilitated social cohesion among dispersed bands.^[38] These structures, deliberately buried after use, predate settled farming and indicate organized labor for non-subsistence purposes, challenging assumptions that complex ceremonies arose only with agriculture.^[39] Neolithic evidence from around 7000 BCE onward includes ritual pits in regions like Germany, where 5,000-year-old deposits contain human skulls, sacrificed dog remains, and burned artifacts, pointing to structured mortuary or sacrificial ceremonies involving communal violence or excarnation.^[40] In Borneo’s Niah Cave, forager-farmer burials from this era feature bodies in ceramic jars with grave goods such as stone tools and beads, evidencing formalized transitions between life and death across early settled communities.^[41] Transitioning to ancient civilizations with textual corroboration, Sumerian Mesopotamia from circa 3500 BCE hosted ceremonies at ziggurats, stepped temple platforms where priests conducted festivals like the Akitu New Year rite, involving god-statue processions, ritual combats symbolizing order over chaos, and communal banquets to renew kingship and fertility.^[42] These events, documented in cuneiform, integrated astronomy, sacrifice, and purification ablutions to align human society with cosmic cycles.^[43] In ancient Egypt, from the Predynastic period onward but formalized by the Early Dynastic (c. 3100 BCE), ceremonies emphasized royal and divine legitimacy, including heb-sed jubilee rituals for pharaohs after 30 years of rule, featuring processions, symbolic runs, and offerings to affirm vitality and Ma'at (order), as depicted in tomb reliefs and papyri.^[44] Funerary ceremonies, central to Egyptian practice, involved mummification and pyramid texts incantations from the Old Kingdom (c. 2686–2181 BCE) to ensure afterlife continuity, reflecting a causal belief in ritual efficacy for postmortem existence.^[45] Such practices in both regions underscore ceremonies' role in reinforcing hierarchy and environmental adaptation through empirically observed seasonal and mortuary patterns.

Classical, Medieval, and Early Modern Periods

In ancient Greece, ceremonies were predominantly religious, emphasizing animal sacrifices, libations, and festivals to honor deities and seek divine favor. The central ritual involved sacrificing oxen, goats, or sheep at outdoor altars within sanctuaries, where the meat was distributed communally after omens were interpreted from the entrails.^[46] Major festivals like the Panathenaea in Athens featured processions, athletic contests, and sacrifices to Athena, occurring annually with greater scale every four years.^[47] The Olympic Games, held from 776 BCE onward, incorporated a hecatomb sacrifice of 100 oxen on the third day, followed by feasting to invoke Zeus's blessings on participants and spectators.^[48] Women's-exclusive rites, such as the Thesmophoria festival for Demeter and Persephone, involved fasting, piglet sacrifices, and fertility rituals over three days in autumn, reinforcing agrarian cycles and gender-specific piety. Roman ceremonies extended Greek influences but emphasized public spectacles tied to state and military affairs, blending religious rites with civic displays. The triumphus, a procession for victorious generals from the Republic era (e.g., 509–27 BCE), paraded captives, spoils, and white-clad commanders through Rome to the Temple of Jupiter, culminating in sacrifices of white bulls.^[49] Public festivals, or ludi, numbered over 100 days annually by the late Republic, including Saturnalia in mid-December with role reversals, feasting, and gift-giving to Saturn, fostering social cohesion amid hierarchical norms.^[50] Lupercalia, traced to 496 BCE, featured priests sacrificing goats and dogs at the Lupercal cave, then running naked to whip women for fertility, reflecting purification and agricultural renewal.^[50] These events, managed by state priesthoods, integrated private household worship (e.g., lararia shrines) with collective rituals to maintain pax deorum, the gods' peace essential for empire stability.^[51] Medieval European ceremonies, shaped by Christian dominance from the 5th to 15th centuries, fused Germanic traditions with ecclesiastical rites, prioritizing divine sanction for authority. Coronations, evolving from late antique models, involved anointing with holy oil—first documented for Pepin the Short in 751 CE—to signify God's conferral of kingship, often at sites like Reims Cathedral for French monarchs.^[52] The rite included vesting in robes, presentation of regalia (sword, spurs, orb, scepter), and mass, emphasizing the monarch's knightly and priestly roles, as seen in the 973 CE coronation of Otto I.^[52] Knighting, or the accolade, formalized chivalric induction through vigil, bathing for purification, oaths of fealty, and dubbing with a sword on the shoulder, typically by a lord or king to bind vassals in feudal loyalty.^[53] Feudal homage ceremonies required kneeling, hand-clasping, and vows of service for land grants, reinforcing hierarchical bonds amid decentralized power structures post-Roman collapse.^[53] In the Early Modern period (c. 1500–1800), ceremonies at absolutist courts ritualized hierarchy and sovereignty, adapting medieval forms to centralized monarchies amid Renaissance humanism and confessional divides. Versailles under Louis XIV (r. 1643–1715) exemplified daily levées—structured audiences for dressing and petitions—enforcing etiquette where proximity to the king denoted rank, with over 10,000 courtiers participating in regulated sequences.^[54] Ceremonial entries into cities, such as Habsburg rulers' processions with triumphal arches and tableaux vivants, numbered dozens per reign and projected imperial continuity, blending classical motifs with Christian symbolism.^[55] Throne rituals, universal across courts from Madrid to Vienna, positioned monarchs as divine intermediaries, with kneeling supplicants and symbolic gestures like hand-kissing affirming absolutism, as theorized in Baldassare Castiglione's 1528 Il Cortegiano on courtly performance.^[56] These practices, documented in diplomatic reports and engravings, mitigated factionalism by channeling competition into formalized display, though they strained resources—e.g., French court expenditures exceeded 10% of state budget by 1700.^[54]

Industrial and Contemporary Eras

The Industrial Revolution marked a transition in ceremonial practices, emphasizing public spectacles that celebrated technological progress and infrastructural expansion amid rapid urbanization and mechanization. Major expositions, such as the Great Exhibition of 1851 in London's Crystal Palace, drew over 6 million visitors to display steam engines, machinery, and consumer goods, symbolizing national industrial prowess under Queen Victoria's patronage.^[57] Similar events, including the 1798 Paris industrial exposition, highlighted factory-produced innovations and fostered international competition, shifting ceremonies from agrarian or religious foci toward secular demonstrations of human ingenuity and economic might.^[58] Infrastructure milestones often incorporated elaborate rituals to legitimize and publicize advancements. The completion of the Northern Pacific Railroad on September 8, 1883, culminated in a "golden spike" ceremony at Gold Creek, Montana, attended by dignitaries and workers, underscoring the era's reliance on rail networks for commerce and connectivity.^[59] Labor responses emerged in organized parades, exemplified by the inaugural Labor Day march on September 5, 1882, in New York City, where 10,000 workers paraded from City Hall to Union Square, advocating for rights amid exploitative factory conditions; this evolved into a federal holiday by 1894 under President Grover Cleveland. In the contemporary era, from the late 19th century onward, ceremonies have adapted to globalization, mass media, and digital technology, blending traditional forms with hybrid, broadcast spectacles. Olympic opening ceremonies, formalized since the modern Games' revival in 1896, have incorporated industrial motifs—such as London's 2012 depiction of smokestacks and workers—to narrate national histories while fostering global unity, viewed by billions via television.^[60] Rites of passage like weddings have standardized elements, such as the white gown popularized by Queen Victoria in 1840, persisting into the 21st century amid rising interracial and intercultural unions influenced by migration. Technological integration has expanded ceremonial accessibility, enabling live-streamed state visits and virtual rituals, though core functions—social cohesion and symbolic transition—remain empirically linked to reduced anxiety and enhanced group identity, as observed in adaptive modern practices.^[61] Public religious ceremonies in secular contexts, such as U.S. inaugurations invoking faith traditions, continue to negotiate cultural pluralism, with data showing sustained participation despite declining affiliation rates.^[62] These evolutions reflect causal pressures from urbanization and connectivity, prioritizing verifiable efficacy over ideological conformity.

Classification of Ceremonies

Religious Ceremonies

Religious ceremonies constitute formal, predefined sequences of symbolic actions within religious traditions, marked by rigidity, communal involvement, and repetition to express devotion, commemorate events, or transition life stages. These observances, distinct in their structured performance from informal devotions, trace empirical roots to prehistoric ritual behaviors evidenced in burials and artifacts dating back approximately 100,000 years, evolving into organized forms with the rise of settled agrarian societies around 10,000 BCE.^[5] ^[34] Anthropological analyses identify key functions including social cohesion through collective participation, emotional regulation via predictable sequences that mitigate uncertainty, and reinforcement of group identity. Participation correlates with measurable benefits such as elevated life satisfaction, reduced mortality risk, and enhanced coping mechanisms, as documented in longitudinal studies tracking health outcomes among regular attendees.^[63] ^[11] ^[64] ^[65] In Christianity, central ceremonies include baptism, entailing immersion or aspersion with water to signify spiritual cleansing and initiation, performed on infants or adults depending on denomination, and the Eucharist, a weekly or periodic rite consecrating bread and wine to recall Jesus's Last Supper, observed by over 1.3 billion adherents globally. Islamic practices feature Salah, the five obligatory daily prayers involving precise prostrations and recitations facing Mecca, and Hajj, the annual pilgrimage to Mecca requiring rituals like circumambulating the Kaaba seven times and stoning symbolic pillars, undertaken by about 2.5 million pilgrims in recent years to fulfill one of Islam's Five Pillars.^[66] ^[67] ^[68] Judaism employs ceremonies such as the Bar Mitzvah for boys at age 13, where the individual reads from the Torah during synagogue services to assume religious obligations, and the Passover Seder, an annual meal retelling the Exodus from Egypt with scripted readings, symbolic foods like unleavened bread, and four cups of wine. Hindu traditions encompass Puja, daily or festival-specific offerings of flowers, incense, and food to deities, prominently during Diwali when households light lamps and invoke Lakshmi for prosperity, symbolizing the triumph of light over darkness as per scriptural narratives.^[69] ^[70] ^[71] Buddhist ceremonies highlight Vesak, commemorating Siddhartha Gautama's birth, enlightenment, and death through temple gatherings, lantern processions, and merit-making acts like releasing animals, observed by Theravada communities in May or June per lunar calendar, alongside ordination rites where novices receive robes and vows in monastic settings to pursue the Eightfold Path. Across these, ceremonies adapt to cultural contexts while preserving core symbolic elements, with empirical correlations to psychological resilience amid stressors.^[72] ^[73]

Secular and Civil Ceremonies

Secular ceremonies consist of formalized observances conducted without religious invocation, emphasizing symbolic acts to mark life transitions, achievements, or communal milestones. These differ from religious ceremonies by excluding supernatural elements, instead drawing on humanistic, cultural, or personal significances to foster shared meaning. Civil ceremonies form a key subset, executed under governmental authority to confer legal recognition, such as in marriages or official installations, prioritizing state oversight over ecclesiastical involvement.^[74]^[75]^[76] Civil ceremonies emerged prominently during the French Revolution, with the 1791 Civil Constitution of the Clergy and subsequent 1792 laws mandating state registration of marriages to diminish church monopoly, a model adopted across Europe and beyond. In contemporary settings, civil marriages predominate in secularizing societies; for instance, they accounted for 70% of weddings in England and Wales by 2013, up from 64% in 2001, reflecting declining religious adherence. In the United States, 49% of weddings from 2012 onward were secular, underscoring a shift toward non-religious legal unions.^[76]^[77]^[78] Beyond matrimony, secular and civil ceremonies include academic graduations, where participants receive degrees in structured proceedings symbolizing educational completion, as seen in events at institutions like the U.S. Naval Academy. State functions, such as presidential inaugurations or diplomatic arrival protocols, employ scripted protocols, oaths, and symbols like flags to affirm authority and continuity without theological reference. Secular funerals or memorials similarly honor the deceased through eulogies and remembrances, avoiding doctrinal afterlife claims. Humanist variants, a non-theistic form, demonstrate durability, with Scottish data from 2019 indicating couples in such ceremonies divorce at rates nearly four times lower than averages across marriage types.^[75] Empirical studies affirm these ceremonies' roles in social bonding and emotional uplift, mirroring religious rituals' effects; synchronized actions in group settings elevate oxytocin levels and collective identity, enhancing cohesion independent of faith. Critics, however, note potential superficiality in highly personalized formats, yet evidence links ritual structure to reduced anxiety during transitions, supporting their adaptive value in pluralistic societies.^[79]^[80]^[81]

Rites of Passage and Life Cycle Events

Rites of passage constitute ceremonies marking significant transitions in an individual's life cycle, from birth to death, facilitating social recognition of status changes. Anthropologist Arnold van Gennep introduced the concept in his 1909 work Les Rites de Passage, identifying a universal tripartite structure: separation from prior status, a transitional or liminal phase of ambiguity, and incorporation into the new status.^[82] This framework applies across cultures, emphasizing rituals' role in regenerating social bonds through symbolic death and rebirth motifs. These ceremonies encompass life cycle events such as birth rituals, initiation into adulthood, marriage, and funerals, each serving to affirm communal values and mitigate the uncertainty of change. In anthropological terms, they enforce conformity to group norms while enabling adaptation to new roles, as evidenced by cross-cultural patterns where disruption of such sequences correlates with increased psychopathology.^[83] Empirical studies indicate that well-structured rites enhance identity formation and social integration, particularly during adolescence, by providing psychological closure to liminal states; for instance, programs modeled on rites have shown reduced behavioral issues in youth participants.^[84] However, certain traditional practices, such as genital cutting in East African initiations, have been linked to long-term health risks including infection and trauma, underscoring potential costs when rituals prioritize symbolism over individual welfare.^[85] Birth ceremonies often involve naming or purification rites to integrate the infant into the kinship network, as seen in Jewish brit milah (circumcision on the eighth day) or Hindu namakarana (naming on the eleventh day post-birth), which symbolically detach the child from a prenatal limbo.^[86] Puberty and coming-of-age initiations, such as the Maasai enkang'ata (male circumcision around age 14) or Japanese Seijin-no-Hi (adulthood ceremony at 20), test endurance and impart adult responsibilities, fostering resilience but sometimes at physical expense.^[86] Marriage rites, transitioning individuals to spousal and familial roles, typically feature vows and communal feasts; cross-culturally, they reduce premarital ambiguity, with studies showing ritual participation strengthens relational commitment.^[11] Death ceremonies, like wakes or ancestral honors, facilitate collective mourning and reintegration of survivors, preventing social fragmentation; anthropological data reveal they buffer grief by ritualizing loss, though modern secular variants may lack equivalent efficacy without communal reinforcement. In contemporary settings, secular equivalents—such as high school graduations or military oaths—mirror these functions, providing milestones amid extended adolescence; U.S. data indicate such events correlate with higher life satisfaction when they emphasize achievement over mere participation.^[87] Critiques from empirical reviews highlight that absent or diluted rites in industrialized societies contribute to identity diffusion, particularly among youth, as traditional markers erode without substitutes.^[88] Overall, these ceremonies' persistence reflects their causal role in stabilizing social hierarchies and personal development, though outcomes vary by cultural execution and individual context.^[15]

State and Political Ceremonies

State and political ceremonies consist of formalized rituals conducted by governments to mark transitions of power, honor deceased leaders, or host foreign dignitaries, thereby affirming the authority and continuity of the state.^[89] These events often involve scripted sequences of speeches, oaths, processions, and symbolic displays such as flags, anthems, and military honors, which signal hierarchy and national unity to both domestic and international audiences.^[90] In political systems, they function to legitimize rulers by publicly enacting traditions that link current governance to historical precedents, reducing uncertainty during power shifts.^[91] Prominent examples include presidential inaugurations in republics. In the United States, the ceremony occurs every four years on January 20, featuring the chief justice administering the oath of office to the president-elect under Article II of the Constitution, followed by an inaugural address and a parade along Pennsylvania Avenue in Washington, D.C.^[92] This practice traces to April 30, 1789, when George Washington was inaugurated in New York City, evolving to include congressional joint committees for organization since 1901.^[92] Similarly, parliamentary openings in constitutional monarchies, such as the British monarch's speech from the throne, outline government agendas while embodying ceremonial sovereignty separate from executive power.^[93] State funerals represent another core category, providing ritual closure for national figures and reinforcing institutional resilience. For U.S. presidents, these span 7 to 10 days across three stages: local honors, procession to Washington, D.C., lying in state at the Capitol Rotunda, a service at Washington National Cathedral, and interment, with military elements like caisson transport and flyovers.^[94] The event for President Gerald Ford in December 2006-January 2007, for instance, drew over 30,000 mourners to view his casket and included international dignitaries, underscoring the ceremony's role in global diplomacy.^[95] In monarchies, such as the 2022 funeral for Queen Elizabeth II, protocols emphasize lineage continuity through regalia and hereditary attendants.^[96] Official state visits and diplomatic receptions exemplify ceremonies fostering interstate relations. The U.S. Department of State's Ceremonials Division coordinates arrivals with 21-gun salutes, honor guards, and state dinners for visiting heads of state, as seen in protocols for bilateral summits that include joint press events and toasts symbolizing alliance commitments.^[90] Military parades, like France's annual Bastille Day procession since 1880, display armed forces to project national strength, involving over 4,000 troops marching down the Champs-Élysées before the president.^[97] These rituals sustain political orders by ritually enacting dominance and cooperation, with empirical studies indicating they bolster public perceptions of governance stability amid elite competitions.^[98]^[91]

Purposes and Effects

Ceremonies reinforce social cohesion by uniting participants around shared symbols and actions, fostering a collective consciousness that sustains group solidarity. Émile Durkheim argued that such practices represent society to its members, generating effervescence that strengthens bonds and counters individualism. Empirical studies support this, showing rituals enhance group membership commitment and interpersonal trust through synchronized behaviors.^[99] Culturally, ceremonies transmit norms and values, embedding them in repeatable sequences that preserve traditions while adapting to environmental pressures. Anthropological analyses indicate they structure time, relationships, and change, providing continuity amid transitions.^[11] In group living contexts, they address coordination challenges, promoting cooperation via cultural transmission of adaptive practices.^[5] They also maintain hierarchies and roles, aligning personal identities with social expectations to uphold order. For instance, formal protocols in ceremonies delineate authority, reinforcing power structures without overt coercion.^[100] This function extends to marking life transitions, where rites signal status changes, integrating individuals into new social positions./01%3A_Chapters/1.06%3A_Rituals) Beyond bonding, ceremonies regulate emotions and behaviors, reducing anxiety in uncertain events by imposing structure. Psychological reviews find they bolster confidence and social connection, particularly in high-stakes communal settings. In diverse societies, they demarcate group boundaries, promoting in-group loyalty while signaling distinctions from outsiders.^[101]

Psychological and Neurological Mechanisms

Ceremonies, functioning as formalized rituals, primarily regulate emotions by providing structured behaviors that mitigate anxiety and uncertainty, thereby fostering a sense of control and predictability. Empirical studies demonstrate that ritualistic actions preceding performance tasks reduce self-reported anxiety levels and improve outcomes, with mediation analyses confirming anxiety reduction as a key mechanism rather than mere distraction or superstition. This effect persists across personal and cultural rituals, including those in ceremonial contexts like initiations or commemorations, where repetitive, symbolic sequences buffer against negative emotional states such as grief or fear of transition. Psychologically, ceremonies enhance social connection by signaling group commitment and affiliation, which strengthens interpersonal bonds and collective identity. Research on collective rituals shows they increase perceptions of shared morality and prosocial behavior, with meta-analyses of effect sizes indicating a consistent positive association between ritual participation and group cohesion.^[102] In rites of passage or communal events, this manifests as heightened empathy and reduced intergroup bias, driven by normative scripting that coordinates participant interactions and reinforces coalitional signaling.^[103] Neurologically, engagement in ceremonial rituals attenuates the brain's response to errors and failure, as evidenced by electroencephalography (EEG) studies measuring reduced error-related negativity—a marker of anterior cingulate cortex activity linked to performance monitoring and distress.^[104] Functional neuroimaging further reveals that rituals modulate limbic system responses, diminishing amygdala hyperactivity associated with threat detection while engaging prefrontal regions for executive control and goal-directed focus.^[105] These changes promote adaptive emotional processing, with longitudinal data from spiritual ceremonies correlating such neural shifts to sustained improvements in mental quality of life domains.^[6]

Empirical Benefits and Criticisms

Empirical research indicates that participation in ceremonies and rituals can reduce anxiety and enhance performance under stress. Laboratory experiments have shown that brief rituals prior to tasks decrease physiological arousal, such as heart rate, and mitigate neural responses to errors in the anterior cingulate cortex, leading to improved outcomes in activities like golf putting.^[104]^[106] Similarly, rituals buffer against negative emotions by providing a sense of control and predictability, with studies linking them to lower self-reported anxiety in uncertain situations. On a neurological level, ceremonies engage prefrontal cortex activity to regulate emotions and block intrusive thoughts, fostering calm and order amid chaos.^[107] Functional neuroimaging supports this, revealing desensitization to failure signals, which aids goal-directed behavior.^[104] Socially, collective ceremonies promote cohesion through synchronized actions, increasing trust, cooperation, and prosocial behavior, as evidenced by field studies on group rituals correlating with higher charitable giving and reduced free-riding.^[31]^[5] Painful or costly rituals amplify these effects, with participants in extreme practices showing elevated group identity and empathy afterward.^[108] Family and life-cycle ceremonies further bolster subjective well-being, with longitudinal data linking regular family rituals to higher marital satisfaction and lower parenting stress among new parents.^[109] Pilot studies on spiritual ceremonies report gains in mental and spiritual quality of life domains, though physical and emotional aspects remain unaffected.^[6] Criticisms highlight potential harms and inefficiencies. Extreme ceremonies can inflict physical or psychological damage, as seen in practices involving self-harm or deprivation, which impose net costs on participants despite cohesion gains.^[5] Some evidence suggests rituals may prioritize self-interest over altruism in high-cost scenarios, potentially undermining broader moral behavior.^[110] Moreover, while benefits accrue in controlled or communal settings, many modern ceremonies lack rigorous empirical validation, risking placebo-like effects or resource diversion from substantive actions; for instance, elaborate state events often consume public funds without measurable long-term societal returns beyond symbolism. Academic sources, often from psychology and anthropology, may overemphasize positive functions due to institutional preferences for evolutionary explanations, underreporting manipulative uses in coercive contexts.

Elements and Structure

Key Components and Symbols

Ceremonies commonly incorporate structured components such as preparatory gatherings, central ritual acts, and concluding affirmations, which delineate transitions between ordinary and extraordinary states. These elements often include symbolic actions like gestures, processions, and recitations, alongside ceremonial objects that embody cultural values.^[13] Routinized activities, including music, dance, and movement, reinforce social cohesion and mark key phases.^[111] Rhythmicity, repetition, and redundancy form core mechanisms in rituals, facilitating emotional synchronization among participants and embedding symbolic meanings through iterative performance.^[15] In anthropological analyses, rituals integrate symbols with prescribed roles, where actions like invocations invoke supernatural or communal forces, while offerings or oaths formalize commitments.^[112] Symbols in ceremonies transcend literal forms to represent abstract concepts such as purity, authority, or continuity. Water vessels, fire, and light frequently appear in purification rites, symbolizing cleansing or enlightenment across diverse traditions.^[113] Regalia including crowns, scepters, and standards denote hierarchical power and legitimacy, as seen in monarchical or religious contexts.^[114] Key symbols, identified through their cultural centrality, structure interpretations of broader systems, with empirical studies showing they influence behavior by associating emotions with abstract ideas.^[115]^[116]

Roles of Participants and Officiants

In ceremonies, officiants function as authorized leaders who direct proceedings, invoke symbolic actions, and maintain adherence to established protocols, drawing authority from religious doctrine, cultural tradition, or civil law. Their role often involves performative speech acts and gestures that legitimize the event, such as pronouncements in weddings or invocations in rituals, ensuring the ceremony's perceived efficacy through structured repetition.^[13] In religious contexts, officiants like priests or shamans mediate between participants and supernatural forces, overseeing rituals such as communions or healings to foster communal unity and spiritual transformation.^[117] Secular officiants, including judges or appointed celebrants, emphasize legal validation, as seen in marriage or oath-taking ceremonies where they confirm compliance with state requirements.^[13] Participants exhibit diverse functions tailored to the ceremony's purpose, typically categorized as central figures, witnesses, supporters, and observers. Central figures, or honorees, occupy the focal role, undergoing status transitions—such as initiates in rites of passage or graduates in academic ceremonies—through active engagement in symbolic acts like vows or processions.^[13] Witnesses provide validation by attesting to the events, enhancing legitimacy; for instance, in legal ceremonies, their presence satisfies evidentiary standards, while in tribal rituals, elders affirm communal acceptance.^[13] Support roles, held by aides like altar servers or attendants, facilitate logistics and symbolism, assisting officiants without altering their own status.^[13] The broader audience or congregation participates passively or responsively, contributing to collective effervescence and social reinforcement; their attendance signals endorsement and helps embed the ceremony within group identity, as observed in public rites where synchronized responses amplify cohesion.^[117] Anthropological analyses highlight that officiants and participants import personal competencies and interests, rendering each performance context-specific and potentially variable in outcome, yet roles consistently structure interactions to mitigate ambiguity and affirm norms.^[118] In rites of passage, this delineation—separation by officiants guiding neophytes through liminal phases—empirically aids status realignment, with participants' preparation (e.g., fasting) underscoring commitment to transformation.^[119]

Typical Processes and Sequences

Ceremonies across cultures and contexts generally adhere to a sequential structure that builds tension, enacts symbolic transformations, and resolves into reaffirmation, facilitating participant engagement and communal cohesion. Anthropological analyses describe rituals as patterned activities progressing through phases that embed cultural meanings, often starting with preparatory detachment from routine life, advancing to core enactments, and concluding with reintegration.^[7] This progression mirrors broader human behavioral patterns observed in ethnographic studies, where sequences prevent chaos by imposing order on liminal moments.^[120] A common tripartite model, derived from cross-cultural examinations of transitional rites, delineates three core phases: separation, transition (or liminality), and incorporation. In the separation phase, participants symbolically detach from everyday roles through actions like seclusion, processions, or donning special attire, as seen in initiation ceremonies where novices are isolated from society.^[121] The transitional phase involves ambiguous, transformative activities—such as trials, recitations, or symbolic deaths and rebirths—that suspend normal structures and foster communal bonding amid uncertainty.^[120] Incorporation follows, with rites like feasting, oaths, or public presentations reinstating participants into new statuses, evidenced in practices from African tribal initiations to modern graduations where diplomas confer professional entry.^[121] Beyond rites of passage, secular and state ceremonies often expand this into preparatory, enactment, and closure stages. Preparation includes logistical assembly and invocatory elements, such as national anthems in inaugurations or cleansing rituals in tribal gatherings, to establish sanctity.^[122] Enactment comprises the ritual core—speeches, exchanges of symbols (e.g., rings in weddings or keys in dedications), and performative acts—that heighten emotional peaks. Closure rituals, like benedictions or dispersals, signal completion and transition back to normalcy, preventing disorientation post-event.^[120] Victor Turner's framework further refines this for social dramas, adding breach (disruption), crisis buildup, redressive mechanisms (ritual interventions), and reintegration, applicable to political ceremonies resolving conflicts.^[123] Variations occur by type: military parades sequence marches, salutes, and reviews to instill discipline, while funerals progress from viewing to eulogies and burial for grief processing. Empirical observations confirm these sequences enhance predictability and efficacy, with deviations risking perceived illegitimacy.^[121]

Contemporary Issues and Trends

Post-Pandemic Adaptations and Virtual Ceremonies

The COVID-19 pandemic prompted rapid shifts in state and political ceremonies toward virtual and hybrid formats to comply with public health restrictions on gatherings, beginning in early 2020. For instance, the United States presidential inauguration on January 20, 2021, featured a virtual "Parade Across America" in lieu of traditional in-person processions, incorporating pre-recorded segments from participants across states to simulate national participation while minimizing physical crowds.^[124] Similarly, international diplomacy adapted through online summits, where leaders used video platforms for interactions previously held in person, such as G7 and EU virtual meetings, enabling continuity amid travel bans and lockdowns.^[125] Post-pandemic, hybrid models—combining in-person and virtual elements—have persisted in political ceremonies for enhanced accessibility and cost efficiency, though full virtual formats have declined. A 2022 analysis of diplomatic practices noted that the crisis accelerated "digital adoption" in foreign ministries, with 70% of surveyed diplomats reporting sustained use of virtual tools for routine engagements, allowing broader stakeholder inclusion without logistical burdens.^[126] In parliamentary contexts, hybrid sessions enabled remote participation by legislators, as seen in various national assemblies post-2021, reducing travel emissions and accommodating health vulnerabilities while maintaining procedural legitimacy.^[127] However, empirical studies on virtual diplomacy highlight limitations, including reduced nonverbal cue detection and status signaling; for example, leaders adapted by curating video backgrounds (e.g., national flags or offices) to convey authority, but participants reported 20-30% lower perceived interpersonal trust compared to face-to-face equivalents.^[128] Critics argue that virtual adaptations dilute the ritualistic essence of state ceremonies, which rely on embodied presence for symbolic reinforcement and collective catharsis, potentially eroding public engagement. Data from hybrid conferences post-2020 indicate higher attendance rates (up to 50% increases via virtual access) but lower satisfaction scores for networking and emotional impact, with in-person elements rated 1.5-2 points higher on 5-point scales for forging alliances.^[129] In political contexts, this has led to selective retention: high-stakes ceremonies like inaugurations have reverted to physical formats by 2023, while routine diplomatic rituals favor hybrids for practicality, reflecting a causal trade-off between immediacy and scale rather than outright replacement.^[130] Ongoing trends emphasize technological refinements, such as AI-enhanced streaming for immersive experiences, though evidence remains anecdotal without large-scale longitudinal studies confirming long-term efficacy in sustaining ceremonial gravitas.^[131]

Cultural Controversies and Debates on Authenticity

Debates on the authenticity of ceremonies often revolve around whether practices must adhere strictly to historical precedents or if adaptations and innovations suffice to preserve their cultural or symbolic value. Anthropologists such as Eric Hobsbawm have argued that many ceremonies presented as ancient traditions are in fact "invented" in the modern era to foster national or communal identity, such as the elaboration of British royal rituals in the 19th and 20th centuries, which drew on selective historical elements rather than unbroken continuity.^[132] This perspective challenges romanticized views of unchanging rituals, emphasizing instead their pragmatic evolution in response to social needs, though critics contend it undermines the perceived sacredness of indigenous or folk practices.^[133] Cultural appropriation emerges as a central controversy, particularly when members of dominant groups adopt ceremonial elements from marginalized cultures without contextual understanding or permission, leading to commodification and dilution of meaning. For instance, in the early 1990s, Native American communities in the United States restricted access to sacred rituals like the Sun Dance and peyote ceremonies due to influxes of non-Native participants seeking spiritual experiences, prompting complaints of "religious and cultural theft" that disrupted communal integrity.^[134] Similarly, contemporary ayahuasca ceremonies marketed to Western tourists frequently diverge from Amazonian indigenous protocols by omitting spiritual purification and elder guidance, prioritizing commercial accessibility over traditional grounding, as noted in ethnographic analyses.^[135] Proponents of appropriation critiques, often from indigenous advocacy groups, argue this erodes ceremonial efficacy and exploits vulnerabilities in source communities, while skeptics highlight historical precedents of cross-cultural borrowing that enriched rituals without formal gatekeeping.^[136] In national and postcolonial contexts, authenticity debates intensify around ceremonies perceived as contrived for political legitimacy. Australian Aboriginal "Welcome to Country" rituals, involving smoking ceremonies and acknowledgements of traditional owners, have faced scrutiny as potentially modern inventions adapted for contemporary reconciliation efforts rather than pre-colonial precedents, with some anthropological observers questioning their historical depth amid rapid institutional adoption since the 1970s.^[137] National ceremonies, such as those analyzed in cultural pragmatics, succeed only when audiences perceive them as genuine performances, yet failures—like perceived inauthenticity in scripted state events—can erode public trust, as evidenced in studies of European commemorations where deviations from expected symbolism provoke backlash.^[138] These disputes underscore tensions between preserving ceremonial "purity" against empirical evidence of fluidity, with academic sources sometimes amplifying preservationist views influenced by identity politics, though first-hand ethnographic data reveals traditions as dynamic responses to external pressures rather than static artifacts.^[139]

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Oct 4, 2022 · The results, supported by meta-analysis of our effect sizes, show a positive association between attending collective religious rituals and perceiving moral ...
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Ingredients of 'rituals' and their cognitive underpinnings - PMC - NIH
1. Introduction · 2. Scripted, normative interactions: coordination effects · 3. Coalitional signalling: affiliation and cohesion · 4. Magical causation · 5.
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Rituals decrease the neural response to performance failure - PMC
Our results indicate that ritual guides goal-directed performance by regulating the brain's response to personal failure.
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The Psychology of Rituals: An Integrative Review and Process ...
Our framework focuses on three primary regulatory functions of rituals: regulation of (a) emotions, (b) performance goal states, and (c) social connection. We ...
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How Rituals Alter the Brain to Help Us Perform Better
Sep 1, 2017 · Need a performance brain boost? Create a simple ritual to help your brain deal with performance anxiety.
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The Neuroscience of Ritual - Be Ceremonial
Rituals calm the brain, reduce anxiety by engaging the pre-frontal cortex, and create a sense of control, order, and block negative thoughts.
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Painful and extreme rituals enhance social cohesion and charity
Jun 17, 2013 · A new study published online in Psychological Science suggests that such rituals promote social cohesion and charity.Missing: ceremonies | Show results with:ceremonies
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Research on the effects of family rituals on subjective well-being of ...
Nov 9, 2022 · This paper adopts mathematical statistics method to clarify the internal relationship between family rituals and subjective well-being of college students.Missing: ceremonies | Show results with:ceremonies
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The effects of extreme rituals on moral behavior - ScienceDirect.com
Extreme rituals may make people focus on their own rather than others' benefit. Self-sacrifice and pain of few people may increase the moral behavior of many.
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3.5: The Aggregates of Culture - Social Sci LibreTexts
Aug 5, 2022 · Rituals incorporate symbols and roles along with routinized activities such as gestures, music, and movement. Many rituals are performed by ...Error · Symbols · RitualMissing: key components
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10.4: Elements of Religion - Rules and Rituals - Social Sci LibreTexts
Jul 22, 2021 · Religious rules define acceptable behaviors, while rituals are stereotyped activities with concrete and symbolic purposes.
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Ceremonial object - Rituals, Symbols, Artifacts - Britannica
Water, fire, and light play especially important roles in purification rites. Objects used in such rites include water vessels of various shapes and sizes used ...
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Religious symbolism and iconography - Rituals, Art, Beliefs
Examples of such motifs are throne, crown, sceptre, standard, arms, instruments, the figures of the father, mother, and child, and symbols of familial ...
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10. Key Symbols--Ortner
Nov 26, 2017 · According to Ortner, a few key symbols are crucial to understanding any culture. To establish whether a symbol is key, you can:Identifying Key Symbols · Expanding Ortner's 'root... · Critical Reflections
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[PDF] Ritual, Emotion, and Sacred Symbols - Radical Anthropology Group
We consider the critical element differentiating religious from non- human ritual to be the conditioned association of emotion and abstract symbols. We propose ...<|separator|>
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Religious Rituals - Anthropology - iResearchNet
They are generally referred to in English as “priests,” and their primary function is to oversee both mediated and public rituals. The latter are meant to draw ...<|separator|>
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Risk, Ritual and Performance - jstor
Officiants and participants always bring their own competencies, reputa- tions and interests to a ceremony, so that the ritual becomes a specific per-.
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1.4: Ritual and Rites of Passage - Social Sci LibreTexts
Apr 30, 2023 · Rituals are symbolic, create community, and can cause transformation. They are cultural universals, and are often part of religious activities, ...
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1.6: Rituals - Social Sci LibreTexts
Apr 13, 2023 · Rituals as an act or series of regularly repeated acts that embody the beliefs of a group of people and create a sense of continuity and belonging.
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13.4 Rituals of Transition and Conformity - OpenStax
Feb 23, 2022 · Some are primarily performed to affirm, strengthen, and maintain solidarity within the group; some are social markers of life transformations ...
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Chapter 6. Rituals. Why is human life so ritualistic and…
Dec 1, 2020 · However, in this class, we can begin by defining rituals as: An act or series of acts regularly repeated over years or generations that embody ...
[123]
[PDF] Turner_Victor_The_Ritual_Proce...
This book, "The Ritual Process," by Victor Turner, part of the "Symbol, Myth, and Ritual" series, explores structure and anti-structure in ritual. It was based ...<|separator|>
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Inauguration Parade Goes Virtual Due To Coronavirus Pandemic
Jan 20, 2021 · Well, the COVID-19 pandemic severely limited the in-person procession for President Biden. Instead, we got the Parade Across America, a made-for ...
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Diplomacy goes virtual as the coronavirus goes viral - Diplo
Mar 6, 2020 · The UN, EU and other organisations are moving from conference rooms to online spaces, triggering a profound change in the way diplomacy is conducted.
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The rise of hybrid diplomacy: from digital adaptation to digital adoption
Mar 7, 2022 · The COVID-19 pandemic has forced diplomats to work online, but how have they adapted and what impact will this have going forward?
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Parliaments Facing the Virtual Challenge: A Conceptual Approach ...
Oct 1, 2021 · This article aims at investigating some conceptual links between the crisis of parliamentary representation and the digital transition.
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Visual diplomacy in virtual summitry: Status signalling during the ...
In this article, we study how states act in the event of a disrupted interaction order, specifically the visual diplomacy that resulted from the swift shift to ...
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Hybrid Conferences in the Post-COVID-19 Era - PubMed Central - NIH
Hybrid Conference also gives a flexibility to delegates and faculties to participate in physical or virtual mode in any given conference in accordance with ...
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How (and why) state leaders signalled status in virtual meetings ...
Nov 19, 2021 · The move to virtual meetings in the spring of 2020, caused by the extraordinary situation of a global pandemic, has resulted in the adaptation ...Missing: post- hybrid
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The COVID-19 Pandemic as Catalyst for Virtual Events
Aug 2, 2023 · COVID 19 was a major catalyst for virtual and mixed or hybrid event forms, because of concerns for health and safety, as well as government ...Missing: ceremonies | Show results with:ceremonies
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Anthropology, nationalism and 'the invention of tradition'
Aug 9, 2025 · In Melanesia anthropologists essentialized exotic, "traditional" ritual complexes and mostly elided the less dramatic, mobile religious ...
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https://news.bbc.co.uk/hi/english/static/events/reith_99/week3/week3.htm
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Indians Complain of Religious and Cultural Theft
Jun 12, 1993 · Curiosity seekers have been flocking to authentic sacred ceremonies in such great numbers that some villages have been forced to close their ...
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'Authentic' ayahuasca rituals sought by tourists often ignore ...
Jun 28, 2024 · 'Authentic' ayahuasca rituals sought by tourists often ignore Indigenous practices and spiritual grounding · Dying to awaken · Plant medicine.
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Cultural Appropriation of Indigenous Peoples in Canada
Apr 18, 2018 · Some examples of cultural appropriation include the sale of ceremonial objects and craftwork, such as dream catchers, by non-Indigenous ...
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Indigenous welcoming ceremonies: fake or authentic? - PacificEdge
Jan 25, 2025 · The smoking and the Acknowledgement of Country ceremonies have been adopted as a means of Aboriginal people welcoming others to their traditional homelands.
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(PDF) National ceremonies: The pursuit of authenticity - ResearchGate
Aug 9, 2025 · This article asks what, if any, impact national ceremonies have on the formation of national identities. Why are some ceremonies perceived ...
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National ceremonies: the pursuit of authenticity
Following Jeffery Alexander's cultural pragmatics theory, national ceremonies are seen as successful only when a performance is perceived as authentic. A ...Missing: controversies | Show results with:controversies