From our early morning routines to our cultural and spiritual traditions, the COVID-19 pandemic has intensely highlighted our require for rituals. Rituals, comprehended as “a strategic way of acting in social circumstances,” are performative pursuits that follow a approved sequence of steps.
Most scholarship understands rituals to be an inversion of normal conduct that established an motion aside from mundane routines.
Not all rituals are spiritual, but religious scientific tests scholar Catherine M. Bell has described how practically any ceremony, conventional clothes and several traditions can be considered ritual-like functions. Sometimes this kind of actions mirror a memory of an previously tradition, these kinds of as Thanksgiving supper. Other occasions, materials products, these as a flag or scriptures, evoke a ritualistic context. Rituals provide connections with the past, belonging to a community and a perception of continuity.
When every thing else is shifting, partaking with routines that “we have always done” can deliver comfort and ease. Rituals have turn into prevalent in information media as both of those a casualty and anything that has benefited from COVID-19. A lot of people today miss out on accessibility to their typical rituals due to the pandemic’s disruption of usual routines and traditions.
There is also evidence that some have made new rituals, specifically in the context of their dwelling. Just one attention-grabbing pattern that has surfaced for the duration of this pandemic is pandemic baking. Men and women have turned to cooking and baking as a indicates of coping during these striving periods.
Rituals of the ordinary
Even though historic Jewish texts usually refer to illnesses, rarely do the authors mention medical specialists. These texts replicate an historic earth where there ended up other strategies to deal with ailments. Cooking, even for the sick, can be understood as a ritual-like follow. By discovering foodstuff rituals in the context of health issues, we will present how conventional and typically changeless rituals provide convenience in altering social circumstances.
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Several students have viewed as the routines of regular individuals as a ritual, since they so frequently slide outdoors of what scholarship has considered as ritual. Sociologist Susan Starr Sered and anthropologist Barbara Myerhoff have discussed mundane residence rituals as reflections of “domestic faith.”
Sered, who studied elderly immigrant females in Israel, argues that, within just the context of a “male-oriented religion,” ladies established their individual rituals in order to construct “a significant spiritual daily life.” These involve nurturing and feeding their cherished kinds and getting responsibility for the poor and needy. Sered has termed these activities as “sacralizing,” for the reason that it permits men and women to relate their life “meaningfully to God.”
Sered demonstrates how food planning can be a sacred ritual mainly because it will make the intangible areas of society and faith tangible. These a relationship is significantly sturdy in the kashrut, the Jewish program of food items legislation, which elevates meal planning from getting a day by day mundane exercise “to a religious ritual par excellence.”
Historical authors were conscious of the importance of food stuff for standard effectively-becoming, and the concept that foodstuff strengthens the personal is outlined in many Biblical texts.
For illustration, King David’s guys feed an Egyptian who has not eaten for a few days and the text promises that “his spirit revived.” The creator does not only emphasize physical perfectly-staying in this verse, but the return of his spirit (ruah) which helps make him dwelling suggests that foodstuff is not only a signifies to satisfy a standard human require. It is feasible that food stuff was comprehended in more intricate ways.
Feeding the ill as ritual
In some contexts, food may possibly signify a household ritual as a reaction to sickness. An illustration of this occurs in the Testament of Work, an early Jewish composing that expands the Biblical E-book of Position and envisions Job’s final days. In this narrative, God presents Satan authorization to inflict Job’s system with plagues.
The author narrates how Job’s wife Sitis cared for him throughout his sickness by giving him bread to try to eat. Driven to slavery, Sitis turns to Satan, pondering he was a gentleman, and begs for bread. Considering that they were being weak, Sitis has practically nothing but her hair to offer you as payment and she sells her hair to Satan to invest in some bread for Job.
The text indicates that this episode is not basically about an recognition of the relevance of feeding on, since following bringing the bread to Career, the text involves a lamentation. Sitis laments her misfortunes that have resulted from Job’s ailment: the poverty, the reduction of product belongings and her hair. Pursuing Sitis’ lament, Job reveals the man as Satan who declares himself defeated and last but not least leaves Job in peace. Career then recovers from his sickness.
Various aspects of the Testament of Task narrative suggest connections with rituals. Most notably, person laments that explain the present struggling and ask for for help may have been executed ritualistically. Biblical scholar Carol Meyers has argued that in ancient Jewish texts, gals are recognized for executing laments.
As some laments of the Hebrew Bible precisely discuss about health issues, they may perhaps have been composed to tackle the sickness in hopes that the deity would intervene and mend the sick. Such phrases are preserved, for instance, in Psalm 102:3-4:
“For my times go away like smoke, and my bones burn up like a furnace. My coronary heart is stricken and withered like grass I am far too wasted to try to eat my bread.”
Bread appears in various accounts that refer to struggling. A section of historical (and also fashionable) burial rituals gives the so-identified as mourner’s bread to the mourners. In 2 Samuel 3, King David who is mourning performs a lamentation and individuals provide him bread.
In a similar vein, in 2 Samuel 13, the narrative of Tamar’s rape by her brother Amnon, implies an comprehending of foodstuff over and above mere sustenance. Tamar geared up cakes for Amnon, who pretended to be ill.
Biblical scholar Tikva Frymer Kensky clarifies that the cakes Tamar offers Amnon are called “biryah,” a word which signifies both a coronary heart-formed cake or foodstuff that “enheartens” the sick person. For this reason, the cakes that Tamar prepares in 2 Samuel 13 were being not intended to be available to the unwell only to have him consume “something” — there was something essential in the course of action of planning this individual foods and its physical appearance.
Connection with symbolic therapeutic electricity of food is particularly emphasized in 2 Kings 20:7, the place the prophet Isaiah advises the ill King Hezekiah to place a fig cake on his boil. Foodstuff is suggested to heal even without becoming consumed.
In this text, the cakes, as a compound, are observed as owning some variety of therapeutic electrical power mainly because, right after next the prophet’s guidance, King Hezekiah recovers.
Comfort and ease in peculiar occasions
Equivalent to historic texts that depict rituals associated to food stuff, in our current context, meals is equally ease and comfort and symbol. For instance, bread has innumerable symbolic connotations. Food and rituals related to it give connections with some others, even when it has turn into exceedingly difficult to hook up with folks.