Rituals are a set of actions performed for a symbolic value. such as through forfeits. traditions in communities. or to pull strings spiritual symbols. Rituals that are performed as traditions can be seen through the short narrative “The Lottery” by Shirley Jackson. In this short narrative Jackson exemplifies the mode in which the significance of a ritual can be forgotten while facets of the rite are still continued by going a civic responsibility to its participants. Conversely. Franz Kafka’s short narrative “The Hunger Artist” expresses the antonym of rites going an individual’s civic responsibility as shown in Jackson’s narrative. He illustrates how the significance of rites dies when that ritual becomes a commercial spectacle to its audience. One narrative illustrates how a ritual loses its value one time its participants view the rite as their civic responsibility. whereas the other short narrative shows a ritual which fades off one time the spirit is gone. decreasing its value. The reader is able to see the manner factors affect the spiritualty of the ritual which in bend determines how long the rite will last. Rituals hold cultural significance which makes them of import because it is the manner many civilizations are able to acquire spiritually closer to their God ( s ) .
Many rites are able to last decennaries and are still practiced in today’s society. For illustration. Lent is a spiritual rite practiced today that is comprised of fasting and giving up a material point for self-denial in the 40 yearss predating Easter Sunday. Rituals such as Lent tend to last decennaries because every individual that participates is allowed to make so without holding to pay a fee. When a pecuniary value is placed on a ritual. the ritual slowly begins to lose its spiritualty and cultural significance to the participants. Additionally. individuals in charge of the ritual can at times be seen as subscribers to the loss of the spiritualty and significance of the ritual. Preservation of spiritualty of a ritual is a lending factor to the grounds why rites can last for decennaries. A loss of spiritualty can ensue when a pecuniary value is placed upon the ritual and participants are forced to pay a fee in order to position and go on the rite from coevals to coevals. Once the rite has lost its value due to the fee placed on it. as in Kafka’s short narrative. it will turn into a position quo of people that can afford to see it and people who can non. Kafka provinces. “While once it used to pay really good to present big exhibitions of this sort under private direction. today this is rather impossible… During the ulterior phases endorsers used to sit in specially reserved seats in forepart of the little barricaded coop all twenty-four hours long” ( 713 ) . The position that is now placed on go toing this rite is what begins to take others off from it.
The ritual has now turned into a fuss to go on passing money on which leads the people to lose involvement in the ritual and turn their attending elsewhere. Additionally. the commercialisation of rites necessarily leads to its terminal as the significance of why person would desire to go on the ritual alterations. Kafka is able to utilize the symbolism of the hungriness creative person to stand for a spiritual symbol to demo the death of a ritual as a direct consequence from its commercialisation. He states. “Experience had shown that the public’s involvement in any town could be stimulated for about 40 yearss by increasing the advertizements. but so the populace lost involvement. and a significant bead in attending was noted ; of course there were little fluctuations in this affair between the different towns and parts. but as a regulation 40 yearss was the limit” ( Kafka 715 ) . The hungriness artist’s rite of fasting for 40 yearss illustrates the usage of fasting to happen religious fulfilment. This is what the writer uses to assist the reader see the hungriness creative person as a spiritual figure. The writer besides shows through this quotation mark that the commercialisation of this ritual merely last for 40 yearss before the public forgets about it. Once the rite was commercialized it so became a signifier of amusement to the audience. Thus the spiritualty of the rite was taken away when a pecuniary value was placed on it.
Unlike fasting. forfeits are spiritual rites in which something or person is killed in order for that civilization of people to delight their God and derive more harvests for everyone. Merely as the spiritualty was taken off in the hungriness artist’s ritual. so was the spirit taken from the rite in the lottery. The Lottery was explicitly about a small town coming together to randomly choice which member should be stoned. Although the writer ne’er tells the reader why the small town patterns this. the reader is able to deduce that it is for sacrificial grounds. Jackson provinces. “Used to be stating about ‘Lottery in June. maize be heavy soon” ( 590 ) . While Jackson is allowing the reader know that the significance of the lottery was to raise harvests. she goes on to province. “Although the villagers had forgotten the ritual and lost the original black box. they still remembered to utilize rocks. The heap of rocks the male childs had made earlier was ready ; there were rocks on the land with the blowing garbages of paper that had come out of the box” ( 592 ) . The spirit of this ritual in this narrative has wholly died and it is apparent through the fact that no 1 truly knows the significance of the rite and lone remembers that they must lapidate the individual selected.
Consequently. rites that turn out to be either a civic responsibility or commercial spectacle increase its possibility of stoping. When a pecuniary value is placed on a ritual. it tends to turn the ritual into a signifier of amusement for its participants. Kafka exemplifies this when he states. “For every bit shortly as they had reached him. he was instantly deafened by the cheering and cursing from the two contending cabals which kept continuously organizing – those who wanted to halt and gaze at him out of no existent involvement but merely merely as a caprice or out of rebelliousness. and those others who merely wanted to travel directly to the carnal cages” ( 718 ) . Kafka is able to demo that one time a rite has become another sort of amusement for the people so they are able to make up one’s mind for themselves whether or non they would wish to take part in the screening of the ritual. Rituals die faster this manner because they are no longer being preserved for future coevalss.
In contrast. rites that have developed into the participants’ civic responsibility tends to out-live the rites that include a pecuniary value. Jackson’s narrative illustrates a ritual that has become a civic responsibility by over clip developing into a jurisprudence more than a tradition. in which every able-bodied individual of the community. immature and old. is required to take part. The writer is able to show to the reader how rites can still be practiced even with the spiritualty of that ritual being dead. She states. “The people had done it so many times that they merely half listened to the waies ; most of them were quiet. wetting their lips. non looking around” ( Jackson 589 ) . The uneasiness the small town people have towards being a portion of the lottery shows the reader that this is non something they care to be making. The rite of the lottery has become a mandated jurisprudence for this small town which is the chief ground as to why it is still practiced in this small town.
The inversion of the amour propres of these two narratives is what helps the reader to to the full understand how a loss of spiritualty affects the results of rites. One narrative uses the illustration of a ritual being maintained without any spirit in which the people come together to see who will be enduring. Jackson illustrates in her narrative how the small town people are uneasy about holding to take part in the rite. She states. “The villagers kept their distance. go forthing a infinite between themselves and the stool. and when Mr. Summers said. ‘Some of you fellows want to give me a manus? ’ there was a vacillation before two work forces. Mr. Martin and his oldest boy. Baxter. came frontward to keep the box steady on the stool while Mr. Summers stirred up the documents inside it” ( Jackson 587 ) .
By saying this. the writer is boding that something sinister will be go oning. Yet in Kafka’s short narrative the opposite occurs in which the audience accumulates in a ritual to see person agony. He states. “Yet there was another ground why he was ne’er satisfied ; possibly it wasn’t merely his fasting that made him so emaciated that many people. much to their sorrow. couldn’t attend his public presentations because they couldn’t bear the sight of him” ( Kafka 714 ) . Once the spiritualty of sing the hungriness creative person turns into a screening of person agony. so the audience turns their attending to the following best thing. Kafka is able to demo through his narrative that the loss of spiritualty of a ritual can obviously take to that ritual’s death. On the other manus. Jackson is able to show that rites can last without its spiritualty.
In kernel. rites can last over decennaries. For illustration. Lent is still practiced today. Many factors which can impact the spirit of that ritual can clearly lend to its terminal. Primarily. adding a pecuniary value as seen in Kafka’s short narrative can be a chief contributing factor. A pecuniary value strips off both spiritualty and cultural significance of a ritual by turning it into a signifier of amusement for the participants. Having to pay a fee causes the audience to lose involvement because the ritual has now become a position quo of the rich persons opposed to the poor persons. Alternatively. Jackson’s short narrative shows that even though the spirit of a rite has diminished it can still go on in the signifier of a jurisprudence.