This volume investigates the implications of breaking ritual rules, of failed performances and of the extinction of ritual systems. The essays thus break new ground in the comparative analysis of rituals and introduce new perspectives to ritual studies.

The discipline of religious studies has historically tended to focus on discrete ritual mistakes occurring in the context of individual performances as outlined in ethnographic or sociological studies; scholars have largely overlooked the extensive discussions of ritual mistakes that exist in the religious literature of indigenous traditions. And yet ritual mistakes (ranging from the simple to the complex) happen all the time, and they continue to carry ritual "weight," even when no one seriously doubts their impact on the efficacy of a ritual. In Ritual Gone Wrong, Kathryn McClymond approaches ritual mistakes as an integral part of ritual life and argues that religious traditions can accommodate mistakes and are often prepared for them. McClymond shows that many traditions even incorporate the regular occurrence of errors into their ritual systems, developing a substantial literature on how rituals can be disrupted, how these disruptions can be addressed, and when disruptions have gone too far. Offering a series of case studies ranging from ancient India to modern day Iraq, and from medieval allegations of child sacrifice to contemporary Olympic ceremonies, McClymond explores the numerous ways in which ritual can go wrong, and demonstrates that the ritual is by nature fluid, supple, and dynamic-simultaneously adapting to socio-cultural conditions and, in some cases, shaping them.

The present volume is entirely dedicated to the investigation of the implications and effects of breaking ritual rules, of failed performances and of the extinction of ritual systems. While rituals are often seen as infallible mechanisms which ‘work’ irrespective of the individual motivations of the performers, it is clearly visible here that rituals can fail, and that improper performances do in fact matter. These essays break new ground in their respective fields and the comparative analysis of rituals that go wrong introduces new perspectives to ritual studies. As the first book-length study on ritual mistakes and failure, this volume begins to fill a significant gap in the existing literature. Contributors include: Claus Ambos, Christiane Brosius, Johanna Buss, Burckhard Dücker, Christoph Emmrich, Brigitta Hauser-Schäublin, Maren Hoffmeister, Ute Hüsken, Brigitte Merz, Axel Michaels, Karin Polit, Michael Rudolph, Edward L. Schieffelin, Jan A.M. Snoek, Eftychia Stavrianopoulou, and Jan Weinhold.

Michael Ing's The Dysfunction of Ritual in Early Confucianism is the first monograph in English about the Liji--a text that purports to be the writings of Confucius' immediate disciples, and part of the earliest canon of Confucian texts called ''The Five Classics,'' included in the canon several centuries before the Analects. Ing uses his analysis of the Liji to show how early Confucians coped with situations where their rituals failed to achieve their intended aims. In contrast to most contemporary interpreters of Confucianism, Ing demonstrates that early Confucian texts can be read as arguments for ambiguity in ritual failure.

From Marx to Murakami and Beethoven to Bacon, 'Daily Rituals' examines the working routines of more than a 160 of the greatest philosophers, writers, composers and artists ever to have lived. Filled with fascinating insights on the mechanics of genius and entertaining stories of the personalities behind it, it is irresistibly addictive and utterly inspiring

More than 150 inspired—and inspiring—novelists, poets, playwrights, painters, philosophers, scientists, and mathematicians on how they subtly maneuver the many (self-inflicted) obstacles and (self-imposed) daily rituals to get done the work they love to do. Franz Kafka, frustrated with his living quarters and day job, wrote in a letter to Felice Bauer in 1912, “time is short, my strength is limited, the office is a horror, the apartment is noisy, and if a pleasant, straightforward life is not possible then one must try to wriggle through by subtle maneuvers.” Kafka is one of 161 minds who describe their daily rituals to get their work done, whether by waking early or staying up late; whether by self-medicating with doughnuts or bathing, drinking vast quantities of coffee, or taking long daily walks. Thomas Wolfe wrote standing up in the kitchen, the top of the refrigerator as his desk, dreamily fondling his “male configurations”.... Jean-Paul Sartre chewed on Corydrane tablets (a mix of amphetamine and aspirin), ingesting ten times the recommended dose each day ... Descartes liked to linger in bed, his mind wandering in sleep through woods, gardens, and enchanted palaces where he experienced “every pleasure imaginable.” Here are: Anthony Trollope, who demanded of himself that each morning he write three thousand words (250 words every fifteen minutes for three hours) before going off to his job at the postal service, which he kept for thirty-three years during the writing of more than two dozen books ... Karl Marx ... Woody Allen ... Agatha Christie ... George Balanchine, who did most of his work while ironing ... Leo Tolstoy ... Charles Dickens ... Pablo Picasso ... George Gershwin, who, said his brother Ira, worked for twelve hours a day from late morning to midnight, composing at the piano in pajamas, bathrobe, and slippers.... Here also are the daily rituals of Charles Darwin, Andy Warhol, John Updike, Twyla Tharp, Benjamin Franklin, William Faulkner, Jane Austen, Anne Rice, and Igor Stravinsky (he was never able to compose unless he was sure no one could hear him and, when blocked, stood on his head to “clear the brain”).

More than just a litany of artifacts, rituals, and symbols, this valuable book provides a cultural bridge for emergency responders. It places the information in a relevant context and offers crucial keys to communication, assessment, and treatment in culturally sensitive situations. Beginning with the importance of trans-cultural communication, the book separates fact from fantasy regarding Neo-Paganism, Santeria, Bantu religion (Palo Mayombe), Voodoo, and Curanderismo. Promoting functional cultural competency, this book provides the tools to properly assess situations, open lines of communication, protect cultural diversity, and provide effective emergency treatment.