section_path: Anthropological theories/As a disciplinary program
section_name: As a disciplinary program
paragraph_text: As a disciplinary program
  
  In his historical analysis of articles on ritual and rite in the Encyclopædia Britannica, Talal Asad notes that from 1771 to 1852, the brief articles on ritual define it as a "book directing the order and manner to be observed in performing divine service" (i.e., as a script). There are no articles on the subject thereafter until 1910, when a new, lengthy article appeared that redefines ritual as "...a type of routine behaviour that symbolizes or expresses something". As a symbolic activity, it is no longer confined to religion, but is distinguished from technical action. The shift in definitions from script to behavior, which is likened to a text, is matched by a semantic distinction between ritual as an outward sign (i.e., public symbol) and inward meaning.
  
  The emphasis has changed to establishing the meaning of public symbols and abandoning concerns with inner emotional states since, as Evans-Pritchard wrote "such emotional states, if present at all, must vary not only from individual to individual, but also in the same individual on different occasions and even at different points in the same rite." Asad, in contrast, emphasizes behavior and inner emotional states; rituals are to be performed, and mastering these performances is a skill requiring disciplined action.
  
  In other words, apt performance involves not symbols to be interpreted but abilities to be acquired according to rules that are sanctioned by those in authority: it presupposes no obscure meanings, but rather the formation of physical and linguistic skills.
  
  Drawing on the example of Medieval monastic life in Europe, he points out that ritual in this case refers to its original meaning of the "...book directing the order and manner to be observed in performing divine service". This book "prescribed practices, whether they had to do with the proper ways of eating, sleeping, working, and praying or with proper moral dispositions and spiritual aptitudes, aimed at developing virtues that are put 'to the service of God.'" Monks, in other words, were disciplined in the Foucauldian sense. The point of monastic discipline was to learn skills and appropriate emotions. Asad contrasts his approach by concluding:
  
  Symbols call for interpretation, and even as interpretive criteria are extended so interpretations can be multiplied. Disciplinary practices, on the other hand, cannot be varied so easily, because learning to develop moral capabilities is not the same thing as learning to invent representations.