Books in the Oxford Ritual Studies Series series

Buddhists, Shamans, and Soviets examines indigenous, post-Soviet religious revival in the Republic of Buryatia through the lens of Bakhtin's chronotope. Comparing histories from Buddhist, shamanic and civic rituals, Quijada offers a new lens for analyzing ritual and an innovative approach to the ethnographic study of how people know their past.

Ritual theorizing has tended to focus on perfect rituals, as prescribed in sacred texts, yet ritual mistakes occur all the time-crucial items can go missing or get broken, incorrect phrases can be said.

Homo Ritualis describes and analyzes various forms of Hindu rituals and examines conceptual components such as framing, formality modality and theories of meaning. The first book to present a Hindu theory of rituals, it asks how indigenous terms and notions of ritual contribute to ritual theory.

Anne Fedele offers a comprehensive ethnography of alternative pilgrimages to French Catholic shrines dedicated to Saint Mary Magdalene.

In Making Things Better, A. David Napier demonstrates how anthropological description of non-Western exchange practices and beliefs can be a tonic for contemporary economic systems in which our impersonal relationship to ''things'' transforms the animate elements of social life into inanimate sets of commodities.

Drawing on two years of ethnographic field research among the Navajos, this book explores a controversial Native American ritual and healthcare practice: ceremonial consumption of the psychedelic Peyote cactus in the context of an indigenous postcolonial healing movement called the Native American Church (NAC).

Walter E. A. van Beek draws on extensive fieldwork to offer an in-depth study of the religion of the Kapsiki/Higi, who live in the Mandara Mountains on the border between North Cameroon and Northeast Nigeria. Concentrating on ritual as the core of traditional religion, van Beek shows how Kapsiki/Higi practices have endured through the long and turbulent history of the region.

In this book, Frederique Apffel-Marglin draws on a lifetime of work with the indigenous peoples of Peru and India to support her argument that the beliefs, values, and practices of such traditional peoples are ''eco-metaphysically true.''

Bardwell L. Smith offers a fresh perspective on mizuko kuyo, the Japanese ceremony performed to bring solace to those who have experienced miscarriage, stillbirth, or abortion.

Rites of the God-King offers a critical revision of mainstream Hinduism from the perspective of the life of a single ritual from medieval India. Drawing theoretical connections to modern ethnographies, it raises questions about the nature of kingship and priesthood, image-worship, and ritual change.

Throughout human history, and across many religious cultures, offerings are made into fire. The essays collected in Homa Variations provide detailed studies of this practice, known in the tantric world as the "homa," from its inception up to the present.

Throughout human history, and across many religious cultures, offerings are made into fire. The essays collected in Homa Variations provide detailed studies of this practice, known in the tantric world as the "homa," from its inception up to the present.

An interdisciplinary team of twenty-four scholars locates, describes, and explores cases in which media-driven rituals or ritually saturated media instigate, disseminate, or escalate conflict. The book's central question is: "When ritual and media interact (either by the mediatizing of ritual or by the ritualizing of media), how do the patterns of conflict change?"

In common understanding, but also in scholarly discourse, ritual has been long viewed as an undisputed and indisputable part of (especially religious) tradition, performed over and over in the same ways: stable in form, meaningless, preconcieved, and with the aim of creating harmony and enabling a tradition's survival. The authors of the papers in this collection seriously challenge these assumptions. Not only are rituals frequently disputed, they also constitute a field in which vital and sometimes even violent negotiations take place. Negotiations - here understood as processes of interaction during which differing positions are debated and/or acted out - are ubiquitous in ritual contexts, either in relation to the ritual itself, or in relation to the realm beyond any given ritual performance. The authors contend that a central feature of ritual is its embeddedness in negotiation processes and that life beyond the ritual frame often is negotiated in the field of rituals. By explicitly addressing and theorizing the relevance of negotiation in the world of ritual, the essays in this volume argue for a new starting point in a more nuanced discussion of ritual and negotiation.

A field study of religious tourism and festivity in contemporary Germany.

This collection of 10 contributed essays is the first to explicitly address the question of ritual efficacy. The authors do not aspire to answer the question 'how do rituals work?' in a simplistic fashion, but rather to show how complex the question is. While some contributors do indeed advance a particular theory of ritual efficacy, others ask whether the question makes any sense at all, and most show how complex it is by referring to the sociocultural environmentin which it is posed, since the answer depends on who is asking the question, and what criteria they use to evaluate the efficacy of ritual.

Rituals transform citizens into presidents and princesses into queens. They transform sick persons into healthy ones, and public space into prohibited sanctuary. Shamanic rituals heal, legal rituals bind, political rituals ratify, and religious rituals sanctify. But how exactly do they accomplish these things? How do rituals work? This is the question of ritual efficacy, and although it is one of the very first questions that people everywhere ask of rituals,surprisingly little has been written on the topic. In fact, this collection of 10 contributed essays is the first to explicitly address the question of ritual efficacy. The authors do not aspire to answer the question ''how do rituals work?'' in a simplistic fashion, but rather to show how complex thequestion is. While some contributors do indeed advance a particular theory of ritual efficacy, others ask whether the question makes any sense at all, and most show how complex it is by referring to the sociocultural environment in which it is posed, since the answer depends on who is asking the question, and what criteria they use to evaluate the efficacy of ritual. In his introduction, William Sax emphasizes that the very notion of ritual efficacy is a suspicious one because, according to awidespread ''modern'' and ''scientific'' viewpoint, rituals are merely expressive, and therefore cannot be efficacious. Rituals are thought of as superficial, ''merely symbolic,'' and certainly not effective. Nevertheless many people insist that rituals ''work,'' and the various positions taken on thequestion tell us a great deal about the social and historical background of the people involved. One essay, for example, illuminates a dispute between ''materialist'' and ''enlightenment'' Catholics in Ecuador, with the former affirming the notion of ritual efficacy and the latter doubting it. In other essays, contributors address instances in which orthodox religious figures (mullahs, church authorities, and even scientific positivists) discount the efficacy of rituals. In several of theessays, ''modern'' people are suspicious of rituals and tend to deny their efficacy, confirming the theme highlighted in Sax''s introduction.

An interdisciplinary team of twenty-four scholars locates, describes, and explores cases in which media-driven rituals or ritually saturated media instigate, disseminate, or escalate conflict. The book's central question is: "When ritual and media interact (either by the mediatizing of ritual or by the ritualizing of media), how do the patterns of conflict change?"