ceremonialism

Some families were considered nobility because of their connection to spiritual powers or ceremonialism.

Seminole ceremonialism, based in Creek culture, guided every aspect of tribal life.

The significance of the shell cups may indicate the beginning of black drink ceremonialism.

This influence seems to have ended about 250 CE, after which they no longer practiced burial ceremonialism.

More defensive structures are often seen at sites, and sometimes a decline in mound-building and ceremonialism.

Despite being an oral culture, the Cheyenne developed a complex centralized authority and ritual ceremonialism that united the tribe.

At lamanai, ceremonialism was strongly developed, providing evidence of ruling authority with tight control over the populace.

"Remuneration to supernaturals and man in Apachean ceremonialism."

The spiritual condition of the Armenian church until "national awakening" was based on superstition, ceremonialism, and priestcraft.

Bear Ceremonialism in the Northern Hemisphere (1926)

Hopi and Zuni Ceremonialism (1933)

Some bishops went further than the Book of Common Prayer, and required their clergy to conform to levels of extra ceremonialism.

Reprint, Zuni Ceremonialism: Three Studies.

The Interrelations of Social Structure with Northern Tlingit Ceremonialism.

Many artifacts of exotic raw materials and foreign manufacture recovered from the site reflect participation in Hopewell ceremonialism and status differentiation.

Renewed interest in customary tribal artistic expression (i.e. mythology, ceremonialism, ritual and the oral tradition of narrative transmission).

Masked Gods: Navajo and Pueblo Ceremonialism (1950)

Verne Ray: The Contrary Behavior Pattern in American Indian Ceremonialism.

The larger longhouses were used for large potlatches or gatherings, and other longhouses were used exclusively for spiritual ceremonialism.

Bunzel, Ruth L. "Introduction to Zuni Ceremonialism".

Lowie, Robert H.: 'Ceremonialism in North America', American Anthropologist 16:4 (1914), 602-31.

Educated in California, she studied ceremonialism and naming practices on the Warm Springs Indian Reservation in the state of Oregon.

Her dissertation, though unpublished, is considered an important contribution to the study of ceremonialism in the region and an innovative study in the semiotic analysis of ritual.

(1955) Culture Segments and Variation in Contemporary Social Ceremonialism on the Warm Springs Reservation, Oregon.

The Ceremonialism of a Native American Tribe and Its Cultural Background OH: Ohio University Press, 1981.