The main thrust of the contributions in this volume run counter to the notion of a universally applicable theory of sacrifice, and rather aimed at investigating transformations in sacrificial practices from cross-cultural and transhistorical perspectives. Exploring a broad spectrum of texts, case studies and social practices from Greco-Roman antiquity as well as the Ancient Near East and Egypt to the modern Middle East, the Indian subcontinent and Indonesia diverging cultural perceptions and definitions of the topic "sacrifice" are examined and thereby new insights into the processes of modification and transformation of sacrificial rituals are gained.

Ritual is part of what it means to be human. Like sports, music, and drama, ritual defines and enriches culture, putting those who practice it in touch with sources of value and meaning larger than themselves. Ritual is unavoidable, yet it holds a place in modern life that is decidedly ambiguous. What is ritual? What does it do? Is it useful? What are the various kinds of ritual? Is ritual tradition bound and conservative or innovative and transformational? Alongside description of a number of specific rites, this Very Short Introduction explores ritual from both theoretical and historical perspectives. Barry Stephenson focuses on the places where ritual touches everyday life: in politics and power; moments of transformation in the life cycle; as performance and embodiment. He also discusses the boundaries of ritual, and how and why certain behaviors have been studied as ritual while others have not. Stephenson shows how ritual is an important vehicle for group and identity formation; how it generates and transmits beliefs and values; how it can be used to exploit and oppress; and how it has served as a touchstone for thinking about cultural origins and historical change. Encompassing the breadth and depth of modern ritual studies, Barry Stephenson's Very Short Introduction also develops a narrative of ritual's place in social and cultural life. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

The religious transformations that marked late antiquity represent an enigma that has challenged some of the West's greatest thinkers. But, according to Guy Stroumsa, the oppositions between paganism and Christianity that characterize prevailing theories have endured for too long. Instead of describing this epochal change as an evolution within ...

This study questions the traditional view of sacrifices in hero-cults during the Archaic to the early Hellenistic periods. The analysis of the epigraphical and literary evidence for sacrifices to heroes in these periods shows, contrary to the traditional notion, that the main ritual in hero-cults was a thysia at which the worshippers consumed the meat from the animal victim. A particular handling of the animal’s blood or a holocaust, rituals previously taken to be typical for heroes, can rarely be documented and must be considered as marginal features in hero-cults. The terms eschara, escharon, bothros, enagizein, enagisma, enagismos and enagisterion, believed to be characteristic for hero-cults, are seldom used in hero-contexts before the Roman period and occur mainly in the Byzantine lexicographers and in the scholia. Since the main kind of sacrifice in hero-cults was a thysia, a ritual intimately connected with the social structure of society, the heroes must have fulfilled the same role as the gods within the Greek religious system. The fact that the heroes were dead seems to have been of little significance for the sacrificial rituals and it is questionable whether the rituals of hero-cults are to be considered as originating in the cult of the dead.

Kirikongo is an archaeological site composed of thirteen remarkably well-preserved discrete mounds occupied continually from the early first to the mid second millennium AD. It spans a dynamic era that saw the growth of large settlement communities and regional socio-political formations, development of economic specializations, intensification in interregional commercial networks, and the effects of the Black Death pandemic. The extraordinary preservation of architectural units, activity areas and industrial zones provides a unique opportunity to discern the cultural practices that created stratified mounds (tells) in this part of West Africa. Building from a new detailed zooarchaeological analysis and refinements in stratigraphic precision, this book argues that repeated ritual activity was a significant factor in the accumulation of stratified archaeological deposits. The book details consistencies in form and content of discrete loci containing animal bones, food remains, and broken and unbroken objects and suggests that these are the remnants of sequential ancestor shrines created when domestic spaces were converted to tombs or dedicated mortuary monuments were constructed. Continuities and transformations in ancestral rituals at Kirikongo inform on earlier West African ritual practices from the second millennium BC as well as political and social transformations at the site. More broadly, this case study provides new insights on anthropogenic mound (tell) formation processes, social zooarchaeology, material culture theory, historical ontology, and the analysis of ritual and religion in the archaeological record.

Traditions of sacrifice exist in almost every human culture and often embody a society’s most meaningful religious and symbolic acts. Ritual violence was particularly varied and enduring in the prehistoric South American Andes, where human lives, animals, and material objects were sacrificed in secular rites or as offerings to the divine. Spectacular discoveries of sacrificial sites containing the victims of violent rituals have drawn ever-increasing attention to ritual sacrifice within Andean archaeology. Responding to this interest, this volume provides the first regional overview of ritual killing on the pre-Hispanic north coast of Peru, where distinct forms and diverse trajectories of ritual violence developed during the final 1,800 years of prehistory. Presenting original research that blends empirical approaches, iconographic interpretations, and contextual analyses, the contributors address four linked themes—the historical development and regional variation of north coast sacrifice from the early first millennium AD to the European conquest; a continuum of ritual violence that spans people, animals, and objects; the broader ritual world of sacrifice, including rites both before and after violent offering; and the use of diverse scientific tools, archaeological information, and theoretical interpretations to study sacrifice. This research proposes a wide range of new questions that will shape the research agenda in the coming decades, while fostering a nuanced, scientific, and humanized approach to the archaeology of ritual violence that is applicable to archaeological contexts around the world.

This compelling book argues that American patriotism is a civil religion of blood sacrifice, which periodically kills its children to keep the group together. The flag is the sacred object of this religion; its sacrificial imperative is a secret which the group keeps from itself to survive. Expanding Durkheim's theory of the totem taboo as the organizing principle of enduring groups, Carolyn Marvin uncovers the system of sacrifice and regeneration which constitutes American nationalism, shows why historical instances of these rituals succeed or fail in unifying the group, and explains how mass media are essential to the process. American culture is depicted as ritually structured by a fertile center and sacrificial borders of death. Violence plays a key part in its identity. In essence, nationalism is neither quaint historical residue nor atavistic extremism, but a living tradition which defines American life.