Book contents
- Frontmatter
- Contents
- List of Figures
- List of Tables
- Acknowledgements
- Preface
- 1 Introduction
- Part I Ritual and (Im)Politeness: The Basic Relationship
- 2 Ritual: Its Definition, Typology, and Relational Role(s)
- 3 Ritual and Politeness Research
- 4 Ritual Action and (Im)Polite Evaluation: The Basic Relationship
- Part II Ritual, (Im)Politeness, and Moral Aggression
- Notes
- References
- Index
2 - Ritual: Its Definition, Typology, and Relational Role(s)
from Part I - Ritual and (Im)Politeness: The Basic Relationship
Published online by Cambridge University Press: 13 April 2017
- Frontmatter
- Contents
- List of Figures
- List of Tables
- Acknowledgements
- Preface
- 1 Introduction
- Part I Ritual and (Im)Politeness: The Basic Relationship
- 2 Ritual: Its Definition, Typology, and Relational Role(s)
- 3 Ritual and Politeness Research
- 4 Ritual Action and (Im)Polite Evaluation: The Basic Relationship
- Part II Ritual, (Im)Politeness, and Moral Aggression
- Notes
- References
- Index
Summary
Overview
Rituals have lived with humanity throughout its history, and many ancient rituals continue to form a cultural heritage for people. Christians, for example, not only perform old rituals on church days but also the text of the Bible – the public reading of which is a ritual practice as well! – describes many rituals that may or may not exist any longer in their original forms but which are part of the Judeo-Christian culture, for example:
Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (he who was about to betray him), said, ‘Why was this ointment not sold for three hundred denarii and given to the poor?’ He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. Jesus said, ‘Leave her alone, so that she may keep it for the day of my burial.’ John 12: 3–7
While many ordinary believers may never experience the rite of washing and wiping the feet of others (although in the Catholic Church this practice of ‘pedilavium’ continues to be performed), perhaps many who come from the Judeo-Christian cultures of Europe, the Americas, and Australia (or other Christian communities) not only understand the implication of this ritual but can also associate themselves with the practice performed by Mary. Some other rituals may seem to be more distant from the modern reader's perspective; for example, if one reads the Confucian Analects, one may find it difficult to imagine oneself performing the following rite:
孔子曰：君子无所争。必也：射乎！捐让而升，下而饮，其争也君子。
Confucius said: ’A refined person does not take part in competitions. But if he must compete, let him do archery! For on entering the archery range he will salute and express his respect to the others, and on leaving the range he will drink the ceremonial wine with his competitors. Thus, a noble man remains noble even in competition.; Analects, Book III, Chap. 7
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- Information
- Politeness, Impoliteness and RitualMaintaining the Moral Order in Interpersonal Interaction, pp. 47 - 72Publisher: Cambridge University PressPrint publication year: 2017