Abstract
The division of ritual vocabulary merely into “wedding-related” and “mourning-related” units does not fully reveal its internal structure. A ritual is a system of actions, objects, and speech formulas performed at a specific time by designated participants. Therefore, its name often foregrounds only one feature of the event: in beshikka solish (“placing the baby in the cradle”), the object is central; in ism qo‘yish (“naming”), the result is emphasized; in hashar, the form of participation is foregrounded; while in yo‘qlov (“lament”), vocal performance occupies the central position.
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