Phillip DeVito Honors and Awards: Medallions

These ceremonial medallions were worn by Phillip DeVito for special events. DeVito had a long career in Oregon wine, including being the maître d’hôtel and cellar master for the fine dining and wine program at Salishan Lodge in Gleneden Beach, Oregon from 1972 to 1994. (left to right): Oregon Wine Brotherhood, Confrerie de la Chaine des Rotisseurs, Wine Spectator Grand Award, Ceremonial Tastevin of Confrerie de la Chaine des Rotisseurs, as Chef de Table

JAG in the House

The U.S. Court of Appeals for the Armed Forces takes up residence in our Ceremonial Courtroom

Ceremonial Leaders and Funeral Practices: The Role Relationships of Clergy and Funeral Directors in Newfoundland

In the Western Christian tradition, the primary ceremonial leader of a funeral was the local clergy. However, with the rise of the professional funeral industry, funeral directors emerged as a second group of ceremonial leaders. These individuals orchestrate the preparation and disposal of the body, and are increasingly involved in providing "aftercare" for families. This paper analyses the conflicts which might occur between these two professions, both of which organize the marking of death in our culture. After a discussion of sociological research on this role conflict, the paper presents data from a 1999 mail survey of clergy in Newfoundland and Labrador. The survey covered the clergy's own reflections on their interactions with funeral professionals. The paper concludes with observations on how changes in one profession's terrain can influence the operation of other, closely aligned, professions

Rituals of Royalty and the Elaboration of Ceremony in Oman: View from the Edge

Ceremonial and elaborate protocols are commonly associated with kingship, authority and power and imbued with a sense of an ancient past. Yet traditions, particularly as pertaining to European practices, are often made up, choreographed and then formally instituted in a matter of a few years. Throughout Europe and the developing world, traditions have been, and continue to be, invented and kingship, oligarchy, and other institutions are set up, supported and occasionally simply maintained by such ceremony. Once established these rituals tend to take on a life of their own, sometimes thriving in an inverse relationship to the actual realities of power and authority. In the Middle East few studies exist which examine the study of royal rituals - invented and derived. Morocco, perhaps more than any other state, has been the focus of a number of such studies a few others considered aspects of ceremonial and monarchy in Jordan. In the case of Oman, however, there are no studies at present which consider the relationship between created ceremonial in the consolidation of power and authority in the perception of the citizens of that state. This article will briefly explore the creation and elaboration of ceremonial and court ritual in the Sultanate of Oman after the accession of Sultan Qaboos bin Said in 1970. It will attempt to show that while the creation of rituals of royalty were important for building a sense of national belonging among even the most remote communities in the country, these same ceremonials and created traditions developed lives of their own, stultifying courtly behaviour, and contributing little to the organic sense of Omani citizenship.

Acts or events? A perspective from the marketing mix

La literatura existente en torno a las relaciones píublicas, el ceremonial y el protocolo alterna como sinónimos los términos actos y eventos. A través de una revisión teóricoconceptual, el principal objetivo de este trabajo es demostrar que ambos términos obedecen a realidades diferentes. Los resultados demuestran que, mientras que la organización de actos responde, desde la perspectiva de las relaciones públicas, a las necesidades comunicativas de las organizaciones; los eventos son herramientas que, desde la perspectiva del Mix de Marketing, permiten satisfacer las necesidades económicas, fundamentalmente, de las empresas.The existing public relations, ceremonial and protocol literature alternates the terms acts and events as synonyms. Through a theoretical-conceptual revision, the main objective of this work is to demonstrate that both terms obey different realities. The results show that, while the organization of acts responds, from the perspective of public relations, to the communicative needs of the organizations; Events are tools that, from the perspective of the Marketing Mix, allow meeting, mainly, the economic needs of companies

Ceremonial music of Japan

Ceremonial music in Japan is a type of music used to celebrate special occasions in special places, e.g., to honor the Emperor on his birthday, or for other special celebrations at a shrine. In Japanese, the character for ceremonial music is written 雅楽 (pronounced Gagaku). The character 雅 (ga) means graceful, noble, or excellent. The character 楽 (gaku) means good or beautiful musical sounds. Appearing together, 雅楽 the two parts of this character mean ceremonial music, which is not performed among ordinary people. The ceremonial music is used in the Imperial Court and in shrines, although not every shrine is equipped to perform ceremonial music. During the tenth and eleventh centuries it was used also in the homes of the highest class of military leaders. The basic philosophical implication of ceremonial music in Japan is virtue (morality). In respect to form, content, and thought, the ceremonial music is synthetic in character, which means it is part of a whil in which dance as action is equally as important as the music

Tax Burdens and Tribal Sovereignty: The Prohibition on Lavish and Extravagant Benefits Under the Tribal General Welfare Exclusion

This article examines a portion of a relatively new federal tax statute, the Tribal General Welfare Exclusion (TGWE), that allows qualified individuals an exclusion from gross income for payments received from American Indian/Alaska Native tribes for any Indian general welfare benefit. Indian general welfare benefits are payments made to tribal members by the tribe pursuant to an Indian tribal government program for the promotion of general welfare, such as for health, education, or housing. The TGWE is intended, in part, to promote participation in American Indian tribal cultural and ceremonial practices. To that end, Indian general welfare benefits include payments made for participation in cultural or ceremonial activities for the transmission of tribal culture. The statute expressly states that excludable welfare benefits cannot be lavish and extravagant, but it does not define what lavish and extravagant means. This article makes the following contributions: It is the first piece of legal scholarship to examine the new TGWE, and it provides in depth description and explanation of the provision. The article also brings attention to federal tax enforcement on certain transfers between tribes and tribal members, particularly those transfers that occur in the scope of tribes engaging in cultural, ceremonial, or religious practices. This article also analyzes a particular limitation in the language of the TGWE, that transfers from tribes to tribal members may not be lavish and extravagant, and makes policy recommendations as to the interpretation of that language as the IRS and consulted tribes move forward with interpretative guidance. Finally, on a broader level, this article seeks to contribute to the greater conversations about tribal self-determination and self-governance and the role federal tax law plays as an instrument of those federal Indian policie

Rosyjskie powiedzenia weselne: kilka uwag o specyfice funkcjonowania tekstu obrzędowego w nieobrzędowej sytuacji

The article is devoted to the problem of situating and performing ceremonial texts in non-ceremonial situations and is based on material from wedding speeches made in 1986–2006 in the local tradition of the Vilegodsky district in the Arkhangelsk region. An analysis of texts from the ceremonial genre performed in non-ceremonial situations allows the description of some mechanisms by which a folklore work in different speech situations is born, as well as masterly performance and strategies used by grooms  in wedding speeches at the collector’s request (in situations “outside the ceremony”).  It enables us to speak about text commonality in repeat performances, and also the correlation of collective and individual, traditional and improvisational in ceremonial texts learned and performed in various situations. Comparing the records of wedding speeches divided into different temporary intervals provides an informative and productive discussion  of the problem of specifics in folklore memory and the competence of the performer, mechanisms for memorizing, reproducing, and also the peculiarities of texts with  a tendency towards improvisation.The article is devoted to the problem of situating and performing ceremonial texts in non-ceremonial situations and is based on material from wedding speeches made in 1986–2006 in the local tradition of the Vilegodsky district in the Arkhangelsk region. An analysis of texts from the ceremonial genre performed in non-ceremonial situations allows the description of some mechanisms by which a folklore work in different speech situations is born, as well as masterly performance and strategies used by grooms  in wedding speeches at the collector’s request (in situations “outside the ceremony”).  It enables us to speak about text commonality in repeat performances, and also the correlation of collective and individual, traditional and improvisational in ceremonial texts learned and performed in various situations. Comparing the records of wedding speeches divided into different temporary intervals provides an informative and productive discussion  of the problem of specifics in folklore memory and the competence of the performer, mechanisms for memorizing, reproducing, and also the peculiarities of texts with  a tendency towards improvisation

Ceremonial vessels

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