Having established the general importance of the positive cult, especially through the example of sacrifice, Durkheim next examines mimetic (imitative), representative (commemorative), and piacular rites.
Durkheim's discussion of ritual conduct concludes with a consideration of what he terms "piacular rites." Although both mimetic and commemorative rites belong to the serious sides of collective life, they are nevertheless happily and confidently enacted (392).
James Arnt Aune, "The Politics of Rhetorical Studies: A Piacular
Rite," Quarterly Journal of Speech 92, 1 (2006): 69-76.
O processo ritual de assimilacao, ou como sugere Durkheim (5), de expiacao, faz com que o luto seja um tipico exemplo de rito piacular
, porque nesse periodo pos-morte a familia precisa de tempo para diluir o sofrimento.
"Toda desgracia, todo lo que es de mal augurio, todo lo que inspira sentimientos de angustia o de temor necesita un piaculum y, en consecuencia, es llamado piacular
" (FE: 557).
(3.) Even if this is the case, Anganen sacrifice is not about expiation or as 'piacular
' as Turner (1977:200) terms it.
In Les Formes elementaires de la vie religieuse Durkheim spoke of the 'piacular
' function, a word it is hard to understand in French.
This is demonstrated in the various types of rites Durkheim analyzes, e.g., ascetic, mimetic, representative, and piacular
(Durkheim 1995: 303-417).
Consider the movement of his essay "The Politics of Rhetorical Studies: A Piacular
Rite" (Aune, 2006), which positioned the study of rhetoric as a form of mourning for the "failed quest to incorporate the lost desire signified by the Athenian polis" (p.
Seen as a modern day piacular
rite, a ceremony that deals with calamity, mourning, or disquiet (ibid.: 392), Kooris variously constructed the reburial as a site of healing and restoration and as a cause of potential disruption (paralleling Durkheim's definition of positive and negative cults).
Two examples are dealt with here very briefly: a local anti-rezoning strategy meeting and a rite which exhibits characteristics of piacular
rites as dealt with by Durkheim (EFRL: 392-417).
Interpreting collective responses to the legal forum through Durkheim's analyses of piacular
rites and the negative cult, Allcock opens the door for further consideration of the political value of a conception of a "suffering community." He also speculates that by dramatizing its suffering, a community's sacralization may, unintentionally, deepen differences between groups in ways that are detrimental to reconciliation.