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EN
The study deals with political propaganda considered as a space for the performance of rituals and ritual behaviours. Such an approach allows for investigating that phenomenon from another perspective than so far proposed by classical propaganda research schools. Special categories of the analysis include the symbolic sphere and conventionality, while emphasis is placed on researching propaganda within politically significant structures. The article provides information on how the phenomenon has been analysed with the use of anthropological research categories.
EN
The Archbishop of Polotsk Josaphat Kuncevič supposedly supervised over the editorial work on the liturgicon published in Vilnius in 1617, although the references suggesting this do not appear very persuasive. Such a reference, however, cannot be neglected and a survey of the sources is consequently necessary. The present paper demonstrates the extent of Josaphat’s reforming efforts in the liturgical ritual, based on three documents of his authorship, the Catechismus, the Regulae, and the Constitutiones. The liturgicon Vilnius of 1617 has also been examined. A comparison of Jospahat’s intentions published in his documents with the liturgicon Vilnius 1617 supposedly co-edited by him, resulted in the following conclusions: 1) Josphat’s intention was not to reform any liturgical ritual; the opposite is true – he was interested in maintaining the rite untouched and pure in its form; 2) It is impossible to prove that Josaphat was or was not co-editor of the liturgicon Vilnius of 1617; 3) If he was a co-editor, the rubrics of the liturgicon are too austere to prove Josaphat’s ideas to be included in it (with an exception of one).
EN
The article discusses the issue of ritual in the productions of Greek tragedy, dealing with the case of ritual as an important organizing principle of the text itself. Productions of Iphigenia at Aulis on Czech stages is chosen as a case study, since the play was staged very often and in diverse contexts from the beginning of the 80ies. Several kinds of rites of passage appear in the Iphigenia at Aulis: marriage, achieving maturity through war, death and burial. They are all tainted and degraded in the play. Most of the characters subvert their purpose – with the exception of Iphigenia, who seeks to confirm the meaning of her life through her death. Czech productions do not use ritual as a means of inducing unity between performers and spectators that would take part at the event as it is in Richard Schechner’s Dionysus in 69, or in Grotowski’s experiments and work. Despite that, many references to ritual appear in the productions: the study analyzes the use of the stage space and props, shaping of relations among the characters, their actions and acting in relation to how they express the meaning and value of ritual in each production.
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EN
The study reports on relations between the field of so-called ritual studies and the educational sphere. The author points out the relations between rituals and the process of human shaping and learning, the state of ritual-discussion in pedagogical sphere, the criteria for analysis and identification of rituals in educational contexts, the possibilities of differentiation of various forms of ritual activities in educational contexts.
EN
Embodiment has become the central topic of ritual studies. Over recent decades a great deal has changed in the comprehension of ritual, its nature and the main characteristics. This knowledge can become of benefit for liturgy research. Interpreting of ritual is based on an understanding of physical acts, gestures and attitudes. We also find both dimensions expressed in liturgy by the term attitudes – physical and mental, as well as the occurrences of a deep embodiment of attitudes in liturgy. Most signification in liturgy takes place in something other than a verbal way. Nonverbal communication is not often dealt with, however, reflected in the liturgy science. The text aims at an analysis of certain approaches, which help in an understanding of the nature of a liturgical act, which is always essentially a ritual act.
PL
 The human person as a “triadic” creature needs ritual at all three levels −  physical, psychological and spiritual − of his or her being. At the physical level, ritual serves as support for a healthier life-style. At the psychological level, ritual regulates intrapersonal and interpersonal communicatio. At the level of spirituality, it places him or her in the context of transcendence and “recent aims” and both individually and communally gives meaning to human life. Therefore, the author of the paper first This paper starts by considering the human person as a ritual creature that already with his body requires certain ritual acts and various forms of nonverbal communication. In the central part of the discussion, the author focuses on Peirce’s theory of signs and presents it as one model suitable for understanding and explaining liturgical signs. This is an interesting understanding of religious signs, which encourages an interpretative relationship between the human person and the liturgy, its signs and contents.
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