Death Customs in a Non-Religious Kibbutz: The Use of Sacred Symbols in a Seculary Society

Rubin, Nissan

doi:10.2307/1386294

Cited by 16 publications

(2 citation statements)

References 2 publications

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“…3 On religious versus secular rituals in Israel see Rubin (1986) and Lilker (1979). 4 Findings show that in Israel, Hanukkah is considered a religious holiday mainly by religious Jews (Tabory 1989).…”

Section: Discussionmentioning

confidence: 99%

“Unit Pride”: Public Events and the Construction of Community

Birenbaum‐Carmeli

1997

City & Society

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This article explores the impact of public events on the development of a Tel Aviv neighborhood. The events were structured as egalitarian: They involved no financial expenditures and avoided ethnic or political issues. Tracing four events, the paper illustrates the gradual crystallization of a local image until it became a resource, sought by both the public and business entrepreneurs. The paper is based on a three–year fieldwork project (1988–1991) in the neighborhood, hereafter called Givat Narkis, and on a local survey conducted in late 1990. [Public events, gentrification, Tel Aviv, Israel]

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Section: Discussionmentioning

confidence: 99%

“Unit Pride”: Public Events and the Construction of Community

Birenbaum‐Carmeli

1997

City & Society

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“…In many cases, modern secular rituals retain the structure of religious rituals, but substitute the content of the ritual with nonreligious symbols that represent whatever the individual or community considers as being of enduring significance (Rubin, 1986). Certain Psalms, such as Psalms 102, represent a well-known Western liturgical form of a transformation ritual that illustrates its basic structure.…”

Section: Rituals Of Transformation: Meeting Human Needsmentioning

confidence: 99%

Restoration or transformation? Choosing ritual strategies for end-of-life care

Myers¹

2003

Mortality

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Ritual care of the dying is an important aspect of end-of-life care that can help to comfort and support patients as they come to terms with their mortality. We identify two distinctive ritual strategies, those of restoration and transformation, which organize and interpret the experience of dying. Restorative strategies are associated with rituals of modern medicine that imply that science and technology can transcend the existential limits of human life. Transformative strategies are associated with the ritual practices of traditional healers and religious communities that openly acknowledge such limits and assist the dying by helping them to find sources of hope and meaning that transcend personal existence. This discussion examines medicine's use of a ritual of restoration that employs excessively optimistic prognoses and treatment-focused discussions to respond to the spiritual and existential needs of terminally ill patients by reframing dying as a serious, but potentially curable, illness. The flaws in and harmful effects of this ritual practice are identified, followed by the argument that traditional rituals of transformation, such as those found in the Psalms, can be adapted by medicine to improve end-of-life care.

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Protestrituale. Inszenierung weltanschaulichen Wissens bei rezenten Protestereignissen

Betz

2020

Religiöse Kommunikation Und Weltanschauliches Wissen

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Death Customs in a Non-Religious Kibbutz: The Use of Sacred Symbols in a Seculary Society

Cited by 16 publications

References 2 publications

“Unit Pride”: Public Events and the Construction of Community

“Unit Pride”: Public Events and the Construction of Community

Restoration or transformation? Choosing ritual strategies for end-of-life care

Protestrituale. Inszenierung weltanschaulichen Wissens bei rezenten Protestereignissen

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