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A research focus on cognitive procedures in rituals, and on their roles in the creative or destructive tensions between conflict and consensus, opens up room for a variety of theoretical and methodological perspectives. These may include cognitive anthropology with an emphasis on clinical psychology (see Tatiana Bužeková, this volume) and medical anthropology with its attention for transitional rites as targeted events within biographical strategies (see Eva-Maria Knoll, this volume). My own approach, on the other hand, is primarily inspired by the anthropology of ideologies and of religion and thus investigates the social and ideological production of ritual concepts, and of cognition in and about ritual. Such an obvious diversity of theoretical and methodological approaches, however, does not necessarily imply that these different perspectives have to be taken as being mutually exclusive. On the contrary – one may argue that cognitive and psychological anthropology help us to understand how the mind is shaped by and interacts with ritual processes, while approaches inspired by medical anthropology shed light on biographical transformations of the body through ritualised strategies. A focus on ideologies, finally, helps us to grasp the socio-cultural production of standard cognitive situations and conditions, which in many ways set the stage for what is then discussed more closely by those other approaches. This is how my text is situated within the wider range of non-exclusive and mutually supportive, different approaches to cognition in ritual. This article has five sections, which basically discuss protected ritual zones of natural reserves on mountain peaks in south-western Arabia (see Fig. 1: map, p. 65). While this empirical theme is explored through a defined theoretical perspective, it will become clear as the analysis unfolds how the theme also relates to a trope that inspired not only John Milton, Joseph Haydn and Krzysztof Penderecki, but also many others. Section one gives a theoretical and ethnographic overview, and section two will then outline main tendencies of what is happening on the ground in today’s globalised present. Section three focuses on the locally prevailing ideological patterns today, while section four will feature some of the historical background to that. Section five will then return to the globalised present in order to highlight some of the main contests and interests that inform the issue today and tomorrow.

Paradise Lost, or Paradise Regained? Conceptions and Ideologies of Himah as a Ritual Site in the Highlands of South-Western Arabia