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DIMITRIS XYGALATAS, 2022, Ritual: How Seemingly Senseless Acts Make Life Worth 

Living, London: Profile Books, 312 pp., ISBN 978-1-78816-102-2       

 

Dimitris Xygalatas’ book Ritual: How Seemingly Senseless Acts Make Life Worth Living 

delves into the profound significance of rituals across diverse cultures, exploring their role in 

shaping human behaviour, fostering group cohesion, and influencing social dynamics. 

Xygalatas uncovers various functions of rituals, their evolutionary origins, and how they can 

affect our well-being in various contexts, from extreme rituals in village settings to elite 

sports and workplace practices. The themes of collective effervescence, the bonding effects of 

rituals, and their potential positive impact on mental health and group dynamics are central to 

Xygalatas’ research and the ideas presented in the book. He draws connections between 

seemingly diverse rituals, ranging from extreme events like fire-walking to more common 

experiences like workplace activities and communal feasts. Employing an interdisciplinary 

approach that melds anthropology, psychology, neuroscience, and sociology, Xygalatas offers 

insights into the complex nature of rituals and their intricate effects on individuals and 

societies.  

 

Having observed mesmerising Candomble rituals in northeast Brazil, documented intense 

Shia ceremonies in India, learnt the exciting music and movement of combat-dancing rituals 

in Indonesia, walked 380kms on pilgrimage in the North of Spain, and participated in a 

firewalking ceremony in the Philippines, I was keen to read this book to learn more about 

ritual in human societies. As I plunged into Xygalatas’ book, I was excited to learn that much 

of what anthropologists observe in their fieldwork and much of what people participating in 

ritual report is being consolidated with experimental studies. Learning how ritual can 

improve psychological health is both reassuring and affirming. This book not only affirms the 

value of ritual as an area of academic study and research but also explores how it can 

profoundly impact our psychological well-being. In Ritual, Xygalatas offers an accessible 

and engaging exploration of this essential aspect of human cultural life, inviting his reader to 

contemplate rituals more deeply and rigorously. 

 



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Xylagatas’ expertise, and consequently the book’s primary focus, revolves around extreme 

rituals, those perched at the zenith of the spectrum of emotional stress, physical pain, or 

energy expenditure (p. 12). The front cover, featuring what appears to be a photo of a tea 

ritual, depicts ritual practices at the other end of the spectrum. In another edition of the book, 

sky lanterns grace the cover, evoking feelings of calmness and serenity. Although the book 

does not extensively discuss every day or less extreme rituals, it effectively stirs curiosity 

about more familiar, common, and widespread rituals that often blur the fine line between 

ritual and habit. Will most readers view ritual as something exotic, something done by others 

but not by ‘us’? After all, how do the body modification rituals of the Global South differ 

fundamentally from extreme practices like plastic surgery, labiaplasty, or even gruelling gym 

routines? While the differences might seem apparent, the underlying similarities are, perhaps, 

even more intriguing to consider. Xylagatas boldly posits that rituals are “truly universal 

human behaviours,” a premise that invites readers to explore the profound connections that 

bind us across cultural boundaries. 

 

To fully appreciate the spirit of the book, a glimpse into the author’s background is helpful. 

Dimitris Xygalatas, a cognitive anthropologist, stands as a prominent figure in the study of 

ritual, religious practices, and the underlying cognitive and social mechanisms. His expansive 

journey has taken him through esteemed institutions including Aristotle University of 

Thessaloniki, Queen’s University Belfast, Aarhus University, Princeton University, Masaryk 

University, and University of Connecticut, where he has collaborated with leading 

researchers in the field of religion. Xygalatas’ approach to ritual behaviour aligns with 

cognitive and evolutionary perspectives, seeking to decipher the rationale behind seemingly 

irrational and resource-intensive behaviours such as rituals. He explores the adaptive 

functions that these behaviours might have evolved to serve, including group cohesion, 

identity formation, and social bonding.  

 

Xygalatas’ methodology encompasses a blend of ethnography, experimental methods, and 

cross-cultural analysis to explore various aspects of ritual behaviour and its significance. 

Through innovative means such as psychophysiological measurements and behavioural 

observations, he has probed into the intricate psychological and physiological processes that 

underlie ritual practices. He has applied this methodological approach to his fieldwork in 

various cultural settings, including the Caribbean, India, Mauritius, and Greece. His cross-

cultural lens allows him to investigate how ritual practices and their effects differ across 



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different societies and contexts. Ultimately, Xygalatas’ research illuminates the 

psychological, social, and cultural dimensions of ritual. Beyond the realms of anthropology, 

his work reverberates through neighbouring disciplines including psychology, sociology, and 

religious studies, offering valuable insights into the profound and enigmatic human practice 

of ritual. 

 

Comprising nine easy to read chapters with catchy titles, Ritual seamlessly combines 

engaging narrative with the latest scientific findings to introduce readers to the wonders, 

significance and paradox of ritual behaviour. The key points illuminated in the book are that 

(1) ritual, as demonstrated by the ancient site of Göbekli Tepe, predates the hallmarks of 

civilization, including agriculture and permanent settlement, suggesting that it was a 

significant impetus for people to form large groups; (2) rituals extend beyond their social 

aspect to serve as psychological tools, providing structure and predictability that alleviate 

stress and anxiety amidst uncertainty; (3) rituals possess a profound social dimension, acting 

not merely as social glue but as superglue, fostering togetherness, emotional alignment, and a 

transformative sense of unity and cohesion; (4) rituals mark pivotal life events, define social 

relationships, and craft meaningful experiences that mould an individual’s autobiographical 

self and shape their identity; and (5) while the manifestations of rituals may evolve, they 

endure across secular societies, persisting because they fulfill a fundamental human need for 

connection, meaning, and self-discovery.  

 

Xygalatas’ work primarily aligns with the functionalist perspective on rituals. Other 

anthropological lenses, such as structuralist and interpretive approaches, can bring additional 

layers of complexity to the study of ritual. In various cultural contexts, rituals can serve 

varied purposes that extend beyond group formation. They may reinforce power structures or 

accentuate social hierarchies rather than fostering unity. In certain scenarios, rituals might 

even exclude specific groups or individuals, challenging the notion of universal togetherness 

by creating divisions or perpetuating inequalities. Extreme rituals, such as initiation rituals 

marked by elements of pain or humiliation, can even serve contradictory functions, often 

entailing significant stress and anxiety. To add to this complexity, the meanings attributed to 

rituals can be malleable over time. Various segments of a society may interpret the same 

ritual through diverse lenses, resulting in nuanced and multifaceted understandings. 

Additionally, rituals can undergo transformation or fade into obscurity due to shifting social, 

political, or economic landscapes. Unpacking the adaptability and responsiveness of rituals to 



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changing contexts, as well as their profound and multifarious functions within diverse 

cultural settings, presents a complex challenge. Xygalatas’ book leaves room to flesh out 

these dimensions of ritual with the possibility of turning to alternative and complementary 

ethnographic perspectives to add rich analytical layers. 

 

Xygalatas’ functionalist perspective on ritual is coupled with an adaptationist understanding 

of its evolutionary origins. Nonadaptationist theories, which Xygalatas dismisses, extend 

beyond the evolutionary glitch description he briefly describes. Nonadaptationist concepts 

such as exaptations, spandrels and relaxed selection could offer a complementary and 

nuanced view of ritual’s multifaceted nature. While I recognise Xygalatas’ book is intended 

for a general audience, the urge to delve deeper is hard to resist. For example, could his 

characterisation of ritual as exhibiting a high degree of redundancy—a term, which strictly 

speaking, refers to structural repetition—be more intricately described by thinking about 

ritual in terms of degeneracy—a term which refers to the structural variation underlying 

functional plasticity? The concept allows for more flexibility in documenting varied ritual 

practices and potentially offers greater explanatory power concerning evolutionary dynamics. 

Xygalatas lays a strong foundation for comprehending the significance and functions of 

ritual. Yet, his work also sparks curiosity about uncharted territories within ritual theory. 

Might there be fruitful intersections between adaptationist and nonadaptationist viewpoints, 

fostering a richer and more comprehensive understanding of this profoundly human 

phenomenon? 

   

Ritual: How Seemingly Senseless Acts Make Life Worth Living by Dimitris Xygalatas is 

tailored for a popular audience. As an educator, I can appreciate how useful this book would 

be for students studying introductory anthropology and for students of research psychology 

learning how to apply experimental methods outside the laboratory. This book, as a didactic 

tool, possesses the capacity to not only introduce more students to the discipline of 

anthropology but also kindle a deeper appreciation for anthropological theory and 

methodologies among those beyond our immediate academic sphere. While seasoned 

anthropologists may find themselves desiring more thick description and probably more 

ethnographic analysis, educators adept at pedagogical innovation can seize the opportunity to 

use this book to scaffold their student’s learning. Though one may occasionally find 

themselves wishing for further elaboration, such desires are precisely what spark meaningful 

and captivating classroom discussions. It compels us to ask, What more remains to be 



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uncovered? What questions remain unanswered? Xygalatas’ book transcends the mere 

provision of answers; it awakens a sense of awe, fascination, and wonder in those newly 

introduced to the world of anthropology. In celebrating this book, I recognise the tremendous 

effort it has made to bridge the gap, rendering complex concepts accessible, anthropological 

discourse readable, and the subject matter genuinely engaging. It is, in essence, a testament to 

the boundless potential for anthropology to captivate and enlighten a wider audience. Ritual 

is an accessible launching pad to learn more about anthropology, to prompt students to 

ponder anthropological questions, and to inspire new research on human rituals. The true 

measure of its impact will be the extent to which this book reaches its intended audience, 

enticing more students to embark on the fascinating journey of anthropology.  

 

On the heels of several other academic books on ritual by Harvey Whitehouse, Robert 

Bocock, Mary Farag, Martha Rampton, Robbie Davis-Floyd and Charles Laughlin and those 

edited by Al-Suadi, Soham, Richard S. Ascough, and Richard E. DeMaris as well as Risto 

Uro, Juliette Day, Rikard Roitto, Richard DeMaris to name a few, Xygalatas is pitching his 

work to a broader readership. His effort to make the subject accessible to a wider audience is 

indeed laudable, particularly in an era where the ability to bridge the gap between academia 

and the general public holds immense value. While some phrases and ideas may raise the 

occasional eyebrow among anthropologists, it’s crucial for colleagues within the discipline to 

extend generosity to a fellow anthropologist who has ventured beyond the confines of 

academic jargon to engage with a diverse readership. Initiatives like this, aimed at bringing 

anthropology to a wider audience, enable us to ignite enthusiasm for the discipline and, 

subsequently, invite readers to delve deeper into the intricacies of anthropological inquiry. 

Obscurity and abstraction have not been the most effective ambassadors for anthropology. 

Embracing the occasional touch of exoticism might just be the catalyst we need to initiate 

conversations that should have been part of the public discourse long ago. Getting books like 

this into the hands of a wide readership allows us to enthuse people about the import of 

anthropology and then say, “But wait, there’s more!” Xygalatas’ book, despite the critiques 

that may arise within the field, serves as an essential vehicle for anthropology to engage, 

inspire, and educate beyond its traditional borders. 

 

 

Paul H. Mason is an anthropologist based in Australia. His fieldwork experiences span 

Australia, Brazil, India, Indonesia, Papua New Guinea, and Vietnam and cover a variety of 

topics from music to dance anthropology, and global to planetary health. His teaching at 



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Macquarie University covers medical, psychological, political and environmental 

anthropology.  

 

© 2023 Paul H. Mason 

 


