Dissertationen zum Thema „Religion and Animals“

In this exploratory work I argue that Jesus’s particularity as a Jewish, male human is essential for developing Christian theology about nonhuman animals.

The Gospel of John says that the Word became “flesh” not that the Word became “human”. By using flesh, John’s Gospel connects the Incarnation to the Jewish notion of all animals. The Gospel almost always uses flesh in a wider sense than meaning human. The Bread of Life discourse makes this explicit when Jesus compares his flesh to “meat,” offending his hearers because they see themselves as above other animals. Other animals are killable and consumable; humans are not.

The notion that the Word became flesh has gained prominence in ecotheology, particularly in theologians identifying with deep Incarnation. Unless this notion is connected to Jesus’s particularity, however, there is danger in sacrificing the individual for the whole. We can see this danger in two early theologians, Athanasius and St. John of Damascus. Both of these theologians spoke of the Word becoming “matter”. Yet they ignored Jesus’s Jewishness and rarely focused on his animality, preferring instead to focus on cosmic elements. Consequently they often devalued animal life.

Jesus’s Jewishness is essential to the Incarnation. His Jewishness entailed a vision of creation’s purpose in which creatures do not consume one another, but live peaceably by eating plants. This Jewish milieu also entails a grand vision for transformation where predators act peaceably with their former prey.

Jesus’s maleness is also connected to his Jewishness. In the Greco-Roman context in which he lived, his circumcision marked him as less male and more animal-like. Moreover, Jesus’s Jewish heritage rejected the idea of a masculine hunter. His theological body was far more transgendered and connected to animality than the Roman ideal.

Finally, Jesus’s humanity entails a kenosis of what it means to be human. By becoming-animal he stops the anthropological machine that divides humans from animals. We see this becoming animal most clearly in his identity as a lamb, but also in Revelation’s idea that he is both a lion and a lamb. His eschatological body fulfills the Jewish vision for creation-wide peace.

Religion
Ph.D.
“An Examination of the Death and Dying of Companion Animals” explores the human-animal relationship as enacted in the home by becoming interspecies families. In particular, these relationships are considered when companion animals are dying and in need of special care and attention. This work provides historical and cultural context for how humans attend to animals in death and dying through the history of pet keeping and a complex literature review to explore the intersections of death and dying and religion, and human-animal studies. Specifically, models for companion animal end-of-life care replicate those services for humans by providing palliative care and a myriad of other treatments to attend to the suffering of aging and terminal pets. In addition to examining the creation of companion animal hospice and how it has quickly grown since the early 2000s, this work also confronts questions of euthanasia as a burdensome decision-making process. The decision to euthanize a loved one is fraught with ambiguity, uncertainty, and, at times, guilt. These experiences are idiosyncratic and by creating a discourse and popular platform through which to share these instances of death and dying, this project contributes to the newly established death positivity movement in drawing attention to caring for dead bodies in the home. This project ends by exploring after-death-care for companion animals. Burial and cremation are still, for the most part, how human families dispose of companion animal bodies. In addition to these more traditional forms of disposition, companion humans are also starting to preserve their companion animal bodies through taxidermy and freeze-drying. Though still considered grotesque by many companion humans, companion animal body preservation is just one example of new and reimagined mourning rituals. It is through these rituals and the recognition of this particular grief that the human-animal relationship in the home is seen in a new, complicated, ambiguous and intimate light.
Temple University--Theses

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Vikings, people who inhabited the Medieval Scandinavia, before the adoption of Christianity as the official religion in the eleventh century, had a very rich set of beliefs, rites and myths that were partially preserved by oral culture, manuscripts and archaeological remains and has been studied by researchers from all over the world. This dissertation makes an investigation of religious symbolisms attributed to animals in stone monuments erected during the Viking Age, and for that we use, as a study center object, the iconography present in the Scandinavian steles, making a dialogue between these imagistic representations and literary sources of Norse mythology, as well as many other sources of Old Norse Religion. Thus so, besides highlighting the peculiarities, inquiries and religious characteristics related to the main animals present in the Nordic religion, this work provides an overview of the current concept of religion of the Vikings and their most important aspects in a systematizing approach, because no one element of this fascinating religiosity of the north can be understood disassociated from the rest.
Os vikings, populações que habitavam a Escandinávia Medieval, antes da adoção do cristianismo como religião oficial no século XI, possuíam um riquíssimo conjunto de crenças, ritos e mitos que foram parcialmente preservados pela cultura oral, por manuscritos e por vestígios arqueológicos e que vem sendo estudado por pesquisadores de todo o mundo. A presente dissertação realiza uma investigação dos simbolismos religiosos atribuídos aos animais em monumentos de pedra erguidos durante a Era Viking, e para tanto, utilizamos como objeto central de estudo a iconografia presente nas estelas escandinavas, fazendo um diálogo entre estas representações imagéticas e as fontes literárias da mitologia nórdica, bem como com diversas outras fontes da Religiosidade Nórdica Pré-Cristã. Desta maneira, além de evidenciar as peculiaridades, indagações e características religiosas relacionadas aos principais animais presentes na religiosidade nórdica, este trabalho fornece um panorama geral da atual conceituação da religiosidade dos vikings e seus aspectos mais relevantes em uma abordagem sistematizadora, pois nenhum elemento da fascinante religiosidade deste povo pode ser entendido desassociado dos demais.

This thesis investigates syncretic animal symbolism within medieval European occult systems. The major question that this work seeks to answer is: what does the ubiquity and importance of magical animals and animal magic reveal about overarching medieval perceptions of the world? In response, I utilize the emerging subfield of Animal History as a theoretical framework to draw attention to an understudied yet highly relevant aspect of occult theory and practice. This work argues that medieval Europeans lived in a fundamentally “enchanted” world compared to our modern age, where the permeable boundaries between physical and spiritual planes imbued nature and its creatures with intrinsic power. In addition, with the increasingly pervasive influence of Christianity, animals took on supplementary and often negative symbolic dimensions within evolving magical systems, yet retained their sense of power within a new syncretic context. By surveying classical occult inheritance, the pervasive influence of Christian doctrine, the use of animals in medical magic, and their rich symbolic potential within medieval literature, this interdisciplinary work highlights the multifaceted medley of Christian and pagan elements that became intertwined in daily life despite seeming doctrinal opposition. Although further scholarly research has yet to be done, analyzing understandings of a world filled with intrinsic occult power offers a valuable and revealing contrast to an age of increasingly sharpened boundaries between animals, human beings, the cosmic realm, and nature.

In the tumultuous political environment of late fifteenth- and early sixteenth-century Britain, animal literature saw rapid development and innovation. Beast fable and epic, which already had a long tradition in Latin and French, gained new vigor and popularity in English and Scots renditions. Simultaneously, a new strain of political theory appeared in the vernacular. This dissertation makes a tripartite argument about the relationship between these two discourses. First, writers of literature and political theory alike struggled to reconcile an optimistic view of human society, inherent in the prevailing philosophical tradition of natural law, with the widespread corruption they witnessed in ecclesiastical and royal courts. The fruits of this struggle were darkly humorous works of beast epic and fable in the former case, and pragmatic political theory in the latter. Second, because of its literary character, beast literature actually proved more adventurous than political theory in demonstrating how one might use dissimulation to dominate the predatory world of politics, and in showing the moral and linguistic exhaustion that could result from such manipulation of others. Third, as political writers adapted their theories to reflect politics as it was actually practiced, they explicitly turned to beast literature for images and exempla, so that the animal characters of Aesopian fable and Reynardian epic stealthily crept into works of serious political inquiry.

This thesis examines the way the absence of moral consideration of the animal in Christian doctrine is evident in Middle English literature. A fundamental difference between the theology and literature of the medieval period is literature's capacity to present and theorise positions that cannot, for various reasons, be theorised in the official discourses provided by commentators and theologians. Patterns of excluding the animal from moral consideration by Christianity are instigated with the rejection of the ethics of late Neoplatonism. Highlighted by Neoplatonists, and evident in the stylistic differences in reading scripture and philosophy, is an early Christian ideological predisposition toward purely humanocentric concerns. The disparity between a definite Hellenic ethic of the animal and its absence in Christian thought is most evident in the contrast between an outward looking Neoplatonic understanding of creation, and the closed matrix of scholastic interpretative thought. Influential textual representations of the universe require that creation is interpreted through a fideistically enclosed system of signs. The individual must have faith before approaching knowledge. The animal is placed into a system dominated by the primacy of faith in God, which paradoxically produces the predetermined answers supplied by Christian doctrine and selective scriptural and doctrinal suppositions. In literary texts, the animal provides an obvious method of Christian debate. Contemporary theological values, such as the doctrinal commonplace of comparing man with animal in the corporeal context highlights the uncomfortable similarity to, yet prescribes that man aspire to distance himself from, the animal. The primacy of man and the importance of his salvation, is a doctrine which countermands the theocentric basis of Christian theology, in which God is understood as a presence in all his creation. Such conflicting perspectives result in animals in medieval literature being used to test theological and philosophical parameters, illustrating the inadequacy of sharp theological boundaries, and demonstrating the ability of literary expression to escape that which has already been enclosed.

Suffering is at the very heart of the Christian faith. But traditionally non-human suffering is viewed as aethical and amoral. In being superior, endowed with the Imago Dei, and given dominion over the animal kingdom, human kind is freed from responsibility, it is believed. The traditional interpretation often however gives rise to inconsistencies and it is not satisfactory after the industrialization. It is early in the development of a Christian theology that takes into account the rights of animals, and the issue is sometimes considered controversial. But it need not be that way. Questioning a theology that stresses difference and otherness, rather than similarities, could be a source of a revitalization of the Christian faith.

This arts-based thesis is a culmination of how I explore the condition of being mortal through artwork which includes the use of animal bones and religion. This examination will determine how my future art curriculum may help students think in personal and spiritual which provides critical thinking and personal growth.

This thesis explores animal spirit shamanism (chuma xian) as it occurs in Liaoning, China. Aspects of this form of shamanism to be discussed and analysed include its origins, development, and practices; its relationships with Manchu shamanism and the Han Chinese cult of the fox; its medical implications and its involvement with Buddhism, Daoism, and other local cults. The history and characteristics of the chuma xian practice are closely tied to questions of power, and reflect Foucault's theory of power pluralism. This thesis argues that chuma xian practice is a particular product of local history and ethnography; it is also a means for expressing and exercising local religious beliefs of the people in Liaoning, especially within under-privileged groups (socio-economic status, etc.) within society.
Ce mémoire explore le shamanisme de l'esprit animal (chuma xian) tel qu'il existe en tant que phénomène dans la province de Liaoning dans la République Populaire de Chine. Les aspects de cette forme de shamanisme qui sont discutés et analysés incluent ses origines, son développement et ses pratiques spécifiques, ses liens avec le shamanisme Manchu et le culte Han du renard ainsi que ses implications avec le Bouddhisme, le Daoisme et d'autres cultes mineurs. L'histoire et les caractéristiques de la pratique chuma xian sont étroitement reliés aux questions de pouvoir et reflètent certains aspects de la théorie du pluralisme du pouvoir de Michel Foucault. Cette thèse soutient que la pratique chuma xian est le produit de particularités historiques et ethnographiques locales et qu'elle est un moyen, pour la population de Liaoning et spécialement au sein de groupes socio économiquement défavorisés, d'exercer des croyances religieuses.

The purpose of this essay is to investigate how Joseph Conrad has used animal imagery and religious symbolism in “Heart of Darkness,” and determine if these tools are somehow linked to the theme of the story. Close reading has been applied in order to be able to go through the entire story in search of these often well-hidden tools. Considering the fact that the story in focus of the analysis is believed by some, including myself, to be a long short story rather than a short novel, this method of approach has proved to be highly useful. First a discussion about a possible theme in “Heart of Darkness” is presented, followed by a brief comment on Conrad’s personal life philosophy and view on the use of symbolic devices in literary works. In order to determine the differences between symbols and imagery, as well as theme, subject and topic, a short discussion of terminology has been included.

Much of the discussion in the analysis relies heavily upon articles and books by critics who have focused exclusively on symbolism and imagery in “Heart on Darkness” and other works by Conrad. The scholarly names worth mentioning in connection with the discussion about animal imagery are Olof Lagercrantz, John A. Palmer, and Samir Elbarbary. The critics Anthony Fothergill and Cedric Watts explore religious symbolism in general, whereas P.K. Saha and Rita A. Bergenholtz focus on particular aspects of it, such as Buddhism and Greek mythology.

The analysis section is for the most part a combination between my own personal interpretations of “Heart of Darkness” and those made by others. It is divided into two major sections, Animal Imagery and Religious Symbolism. The latter, furthermore, comprises two subgroups. The conclusion suggests that Conrad used symbolism and imagery as narratological tools in order to present us with the theme of morality in the story.

Este trabalho se volta para as formas de problematização contemporâneas da prática sacrificial a partir de um lugar de observação específico, orientado pelo objetivo de compreender como esta prática se torna um mediador de produção de alteridades. Apresento, assim, um caso de dissenso envolvendo a prática sacrificial por grupos religiosos que se apresentam no espaço público enquanto representantes da tradição de matriz africana, após uma interpelação começada por projetos de lei de âmbito local. Como fica claro durante os acontecimentos públicos que envolvem a proposta de legislação, o fulcro da questão é a promoção de uma sensibilização para com o que os produtores deste projeto identificam como afetados e ‘‘violados em seus direitos’’ pelos sacrificantes: os animais não-humanos envolvidos nestas práticas. Especialmente preocupado com grafar a forma como a ‘‘diferença’’ é razoada em distintos momentos da controvérsia, entendo a esta enquanto uma categoria analítica. Assim, a dissertação também recorta o âmbito das moralidades em conflito pelos dois grupos salientando os irredutíveis contornos ontológicos rastreáveis pelas formas de enquadramento da disputa pelo encaminho público do PL 21/2015, o propulsor da controvérsia aqui em análise.
This work emphasizes the contemporary forms of the problematization of the sacrificial practice from a very specific place of observation which is guided by the aim to understand how this practice becomes a mediator at the production of otherness. Thus, I present a case of disagreement involving the sacrificial practice, made by religious groups that appear in the public space as representantives of African matrix tradition, after an interpellation which has begun by local law projects. As it is gets clear during the public events surrounding the proposed legislation, the fulcrum/core is to promote awareness to whom the producers of this project identify as being affected and "violated in their rights" by the sacrificers: -non non-human animals involved in these practices. Particularly concerned with drawing the "difference" at different points in the controversy, I understand it as an analytical category. The dissertation also focus on the scope of the conflicting morals in the two groups here, highlighting the irreducible ontological contours traceable in the forms of framing of the dispute, in the public's law PL 21/2015, the propellant of the controversy under analysis here.

This thesis seeks to understand the portrayals of animal sacrifice in the Old Comedy of classical Greece, a genre commonly considered for vulgarity, personal invective, and roots far removed from sacred acts. Recognizing that even fictional representations of sacrifice are based on real religious ritual, and that Old Comedy had a responsibility to present to the polis a reflection of its own attitudes and behaviors, comic sacrifice scenes become a valuable mode of insight on a culture that we struggle to understand through limited evidence. Approaching the plays with this in mind uncovers a richer and more complex relationship between comedy and sacrifice than might initially be expected. Before being able to appreciate the meaning of sacrifice scenes in the plays, the first step is to establish a relationship between comedy and ritual. This study considers a progression of ideas around the identity of Greek drama, beginning with Aristotle’s Poetics and moving through the centuries as scholars identify the likely formative influences of comedy. After establishing comedy as a valid participant in the religious discourse of classical Athens, this study considers a progression of theories about the religious forces behind animal sacrifice as well as how the Greeks incorporated and expressed those forces. From Mircea Eliade’s concept of the sacred to Walter Burkert’s use of sacrifice to peer into the Greek psyche, we come to understand the interplay of ritual and performance as a culture communicates its own beliefs and attitudes. Among the extant comedies of Aristophanes, Frogs, Peace, and Birds receive major focus for their provocative use of sacrifice and related ritual behavior. Encounters with ritual practices move the protagonists toward their end goals, and control over animal sacrifice is an indicator of each character’s power. Sacrifice in each of these cases is presented not as a reverent act but a tool to be manipulated to achieve human aims. Aristophanes is using comedy’s unique license to express a more practical understanding of the human benefits of sacrifice and to demonstrate the shifting attitudes of the polis, away from reliance on traditional models and toward a preference for human action.

My thesis advances the overarching hypothesis that the Eastern Orthodox Church has sufficient teachings to develop a theology which tackles the difficult subject of animal suffering. However, during the review of theological academic literature I identified a gap between what might be termed Orthodox theory and its practice. In essence the overarching hypothesis is broken down into three component parts: i) That Eastern Orthodox teachings allow for the formulation of an ‘Animal Theology’ of the Eastern Orthodox Church; ii) That there is a gap between Orthodox theory and practice on this theme both at academic and pastoral level; iii) That the abuse and exploitation of animals has negative soteriological consequences for those who indulge in such practices; those who know but are indifferent to animal suffering and those who know and are concerned but fail to act in order to reduce or prevent that suffering. Different methodologies were used for the different areas of research which range from biblical exegesis and neo-patristic synthesis, to the formulation of new empirical research collected via questionnaires to animal protectionists in Cyprus and interviews with Orthodox theologians in Cyprus and the UK. In the final two chapters contemporary Eastern Orthodox voices are brought into play in order to advance theological reflection on the sin and evil inherent in animal suffering and the soteriological implications for those who abuse and exploit the non-human creation. Academic theology can often be abstract in nature and viewed by many as irrelevant to contemporary life. I do not believe this is the case and throughout this thesis I have provided examples of how Orthodox teachings can be applied to contemporary animal suffering issues. In addition I have provided an outline for a seminary project which focuses on a) the spiritual and ontological interconnectedness of God’s Creation; b) the seminarian’s role as Icon of Christ and c) how these two elements should dictate the priest’s treatment and relationship with animals and the environment. I have also provided frameworks for a Master’s Dissertation on the theme and an Eastern Orthodox Animal Protection group. Finally, it is worth noting the impact of this research thus far, which has resulted in the first Master’s Dissertation on the theme by an Eastern Orthodox priest; a public statement by the Holy Synod of Cyprus; the establishment of an Eastern Orthodox Animal Protection group in Cyprus and an academic paper presented at an international conference on Religion and Animal Protection by one of Orthodoxy’s leading theologians, Metropolitan Kallistos Ware. Leading Orthodox theologians are aware of this thesis and are supportive of its vision; as a result I believe the previously identified gap between the theory and the practice will reduce in the foreseeable future.

Cette thèse de doctorat porte sur l’étude de la perception dans le domaine de la religion et de l'alimentation dans deux contextes culturels différents: chinois et français. Dans deux chapitres indépendants, nous avons étudié l'effet de la croyance religieuse sur la perception des cibles religieuses et l'effet du comportement de la consommation de viande sur la perception des animaux. Le chapitre 1 présente une brève introduction à propos de la perception, et le chapitre 2 explore les différences culturelles sur la religiosité et la perception, notamment, la façon dont la croyance religieuse affecte la perception des individus vis-à-vis des dieux et des chrétiens en utilisant un amorçage du paradigme religieux. Les principaux résultats montrent que sur la religiosité, les participants agnostiques chinois étaient plus semblables aux participants religieux chinois, mais les participants agnostiques français étaient plus semblables aux participants athées français. Quant à la perception, les participants agnostiques chinois étaient plus semblables aux participants religieux chinois, mais pour les participants français, les athées, les agnostiques et les religieux étaient différents les uns des autres. Quand des concepts liés aux dieux sont amorcées, la perception des dieux est attribuée davantage à la dimension agence dans l'échantillon chinois, mais non pas dans l'échantillon français. Les participants religieux chinois ont attribué davantage la perception des dieux sur la dimension agence que les athées chinois. Les participants religieux et agnostiques français attribuent davantage la perception des dieux à la fois sur la dimension agence et sur la dimension expérience que les athées français. Cependant, l'objectif chrétien est moins attribué à l'esprit par les participants athées chinois, et plus par les participants religieux chinois sur la dimension de l'expérience, lorsque les concepts de Dieu connexes sont amorcés. Dans l'échantillon français, l'amorçage religieux n'a aucun effet sur l'attribution de l’esprit à la cible chrétienne, mais les participants religieux attribuent davantage l'esprit à la cible chrétienne que à l'objectif control, et les participants agnostiques attribuent davantage l'esprit à la cible chrétienne qu’à la cible athée. Le chapitre 3 traite la question de savoir si des rappels du paradoxe de la viande vont influencer la réduction de la volonté de manger de la viande et/ou de l'attribution de l’esprit à des animaux. Les résultats suggèrent que lorsque le lien entre la viande et son origine animale est relativement claire et forte, à la fois les participants français et les participants chinois déclarent une grande volonté de manger de la viande dans un état qui met l'accent sur la viande elle-même, et une volonté faible dans un état qui met l'accent sur l'abattage de la production viande. Les participants français accordent moins d'esprit à un animal comme nourriture quand ils ont établi le lien entre la viande et son origine animale, alors que les participants chinois ne le font pas. Lorsque le lien est relativement vague et faible, le paradoxe de la viande n'a pas d'effets significatifs sur la réduction de l'attribution de l’esprit à des animaux chez les participants chinois et français, mais permet de comprendre pourquoi les chinois déclarent une volonté plus faible de manger de la viande dans un état qui met l'accent sur l’origine animale de la viande. Enfin, le chapitre 4 traite des implications théoriques et pratiques de nos résultats empiriques
This doctoral dissertation focuses on mind perception in the field of religion and diet in two different cultural contexts: Chinese and French. In two independent chapters, it investigates the effect of religious belief on mind perception concerning religious targets and the effect of meat-eating behavior on mind perception concerning food animals. Following a brief introduction of mind perception in Chapter 1, Chapter 2 explores cross-cultural differences in religiosity and mind perception and how religious belief affects people’s mind perception of gods and Christians using a religious priming paradigm. The main results reveal that on religiosity, Chinese agnostic participants were more similar to Chinese religious participants, but French agnostic participants were more similar to French atheist participants; on mind perception of gods, Chinese agnostic participants were more similar to Chinese religious participants, but French atheist, agnostic and religious participants were different from each other. When God-related concepts are primed, gods are attributed more mind on the agency-dimension in the Chinese sample, but not in the French sample. The Chinese religious participants attributed more mind to gods on the agency-dimension than the Chinese atheist ones. The French religious and agnostic participants attributed more mind to gods on both the agency-dimension and the experience-dimension than French atheist ones. However, the Christian target is attributed less mind by the Chinese atheist participants, and more mind by the Chinese religious participants on the experience dimension, when God-related concepts are primed. In the French sample, religious priming has no effect on mind attribution to the Christian target, but religious participants attribute more mind to the Christian target than to the Control target, and agnostic participants attribute more mind to the Christian target than to the atheist target. Chapter 3 addresses the question of whether reminders of the meat paradox will influence reduction of willingness to eat meat and/or mind attribution to food animals. The results suggest that when the link between meat and its animal origin is relatively clear and strong, both French and Chinese participants report high willingness to eat meat in a condition that emphasizes meat itself, and low willingness in a condition that emphasizes the slaughter required to produce meat. French participants attribute less mind to a food animal when they realize the link between meat and its animal origin, but Chinese participants do not. When the link is relatively vague and weak, the meat paradox does not have significant effects on the reduction of mind attribution to food animals among Chinese and French participants, but makes Chinese participants report lower willingness to eat meat in a condition that emphasizes the animal origin of meat. Finally, Chapter 4 discusses the theoretical and practical implications of our empirical findings

Religion
Ph.D.
This study examines the growing phenomenon to protect the bovine in the United States and will question to what extent religion plays a role in the formation of bovine sanctuaries. My research has unearthed that there are approximately 454 animal sanctuaries in the United States, of which 146 are dedicated to farm animals. However, of this 166 only 4 are dedicated to pigs, while 17 are specifically dedicated to the bovine. Furthermore, another 50, though not specifically dedicated to cows, do use the cow as the main symbol for their logo. Therefore the bovine is seemingly more represented and protected than any other farm animal in sanctuaries across the United States. The question is why the bovine, and how much has religion played a role in elevating this particular animal above all others. Furthermore, what constitutes a sanctuary? Does not the notion of a sanctuary denote a religious affiliation to salvation and sanctity, and as such are bovines so sacred that they need sanctuaries? Or is it simply that they are so exploited by the livestock industry that they, above all other animals, need salvation? In such a way, this study asks the question, who is the benefactor: the bovine or the human? I highlight that depending upon the motivation the roles can be reversed, so that at a Hindu based cow sanctuary the cow is the benefactor, venerated in gratitude for the numerous gifts it bestows upon us. However, at the Vegan inspired cow sanctuaries it is the human who takes on the role of the “bovine benefactor,” for they are specifically looking to protect and offer bovines sanctuary so that they can lead an autonomous life free from exploitation. I have therefore coined the term “bovine benefactories” to refer not only to the sanctuaries where are they are venerated and protected, but also as an apt juxtaposition to the ‘fear factories’ where the bovines are made to suffer – fear factories being a more figurative name for what the industry labels as CAFOs (concentrated animal feeding operations). At the heart of this study is therefore an emphasis upon the stark juxtapositions and contradictions that Americans have with the bovine. What is deemed holy by one bovine sanctuary is deemed profane by another. At the same time, all bovine sanctuaries stand united in complete contrast to the present-day treatment of bovines within the livestock industry. Furthermore, there is an intriguing juxtaposition between America’s reliance and infatuation with beef and dairy products and their treatment of the bovine. For what is deemed more holy to Americans than the hamburger? As such, I also question whether such a dependence and passion for bovine products is a form of religious expression in itself? This study therefore analyzes to what extent food is deemed sacred to a diverse American public. For example, is the bovine sacred to a secular America because it is their ultimate benefactor? As such, this study looks to deconstruct and question what constitutes bovine veneration, highlighting that the bovine is not only venerated for its virility, aggression, and abundance, but that it has also taken on new significance as a symbol for exploitation, consumerism, and speciesism. In such a way, I highlight that there are many different religious motivations for protecting and offering bovines sanctuary. While some seek to venerate and use the bovine as a symbol, others seek to award the bovine its own autonomy – whereby it is not merely a symbol, but also an animal, with its own identity, will, and purpose beyond that of the human. This work therefore stands squarely on the shoulders of many postmodern and critical theorists that have come before me, from Judith Butler and Rebecca Alpert to Clifford Geertz and David Chidester. Their work has demonstrated that all constructs are limited by presuppositions of what is considered to be the normative – and as such, what is religion and what is deemed sacred is relative to both the individual and the community that one seeks to identify with. In such a way, I shall conclude that the largescale rearing of bovine, the mass producing and consuming of beef and dairy products, and indeed the offering of sanctuary to the bovine can all be analyzed and interpreted as unique, and at the same time intertwined, forms of religious expression and practice.
Temple University--Theses

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Fundação de Amparo a Pesquisa do Estado de São Paulo
This dissertation consists of survey the tensions in the religious afro-brazilian field in São Paulo, generated around the Project Law 992/2011 - authored by State Representative Feliciano Nahimy Filho, in progress the Legislative Assembly of São Paulo - whose purpose is to forbid the use and/or animal sacrifices in religious rituals in the state of São Paulo. It also points out the controversies in the religious, political and judicial field in which is inserted the above-mentioned Law Project, since it besides to be an attack the very religions of African roots, also harms the freedom of belief established in the Brazilian Federal Constitution. Among the religions with African roots, I shall take the Candomblé as a reference, for this religion be inserted in the context of the state representative s Law Project, since, in general, in their religious practices is present the animal sacrifice ritual. Starting interviews and academic contribution from several sciences of knowledge, it was possible to analyze that the tensions experienced by the Candomblé followers are relevant, because the proposition of this law is an attempt to avert the religious practice of a social group that, throughout History, has been object of discrimination, prejudice and racism
Esta dissertação consiste no levantamento de tensões no campo afro religioso em São Paulo, geradas em torno do Projeto de Lei 992/2011 de autoria do deputado estadual Feliciano Nahimy Filho, em tramitação na Assembleia Legislativa de São Paulo cuja proposta é de proibir a utilização e/ou sacrifício de animais em rituais religiosos no estado de São Paulo. Também aponta as controvérsias nos campos religioso, político e jurídico em que se insere o referido Projeto de Lei, uma vez que, além de atacar especificamente as religiões de matriz africana, fere o direito à liberdade de crença prevista na Constituição Federal Brasileira. Das religiões de matriz africana, tomo como referência o Candomblé, pois essa religião se insere no contexto da proposta de lei do deputado, uma vez que, de forma geral, em suas práticas religiosas ocorre o ritual de sacrifício de animais. Por meio de entrevistas e aporte teórico de várias ciências do conhecimento, foi possível analisar que as tensões vividas pelos adeptos do Candomblé são pertinentes, pois a proposta de lei é uma tentativa de obstar a prática religiosa de um grupo social que, ao longo da história, tem sido alvo de discriminação, preconceito e racismo

The publication of The Origin of Species in 1859 raised a host of theological issues. Chief amongst them is the question of how a good, loving, and powerful God could create through an evolutionary process that involved so much suffering, pain, and violence. The traditional Christian answers for suffering in the natural world are not plausible in an evolutionary world. We cannot blame natural evil on human sin, since earth history shows that non-human suffering long preceded humans. Nor can we say that God allows suffering because it allows opportunity for moral choice, spiritual closeness with God, and the development of virtue, as none of these apply to the non-human realm. A new approach is needed to address the question of suffering and violence amongst non-human animals. In this dissertation, I address the question of evolutionary suffering with a multi-disciplinary approach of biblical studies, philosophical theology, and systematic theology to build a compound theodicy. After a survey of the various scholarly contributions in this area, I begin with biblical considerations of the God-world relationship. I set aside, based on exegetical examinations of Genesis 1-9, notions of “fallenness” in the natural world. I therefore argue that evolution was God’s intended process of creation, and that we should not attribute it to any kind of corruption. The rest of the dissertation engages in the development of a compound theodicy rooted in a philosophical and theological definition of love. How does a God who loves creatures respond to their suffering? I argue that God’s action in creation is characterised by kenotic restraint, the giving of freedom, co-suffering with creatures, and the work of redemption.

René Descartes’ 1637 “bête machine” characterization of nonhuman animals has assisted in the strengthening of the Genesis 1:26 and 1: 28 disparate categorization of nonhuman animals and human animals. That characterization appeared in Descartes’ first important published writing, the Discourse on the Method, and can be summarized as including the ideas that nonhuman animals are like machines; do not have thoughts, reason or souls like human animals; and thus, cannot be categorized with humans; and, as a result, do not experience pain or certain other feelings. This characterization has impeded the primary objective of environmental ethics - the extension of ethical consideration beyond human animals - and has supported the argument that not only the nonhuman animal but also the rest of nature has only instrumental worth/value. As is universally recognized, Gottfried Wilhelm Leibniz, just a few decades after Descartes’ death, took issue with Descartes’ dualism by arguing that the Leibnizian monad, with its active power, was the foundation of, at least, all of life. This argument must result in the conclusion that nonhuman and human animals are necessarily categorized collectively, just as Charles Darwin later argued. In fact, when the writings of Descartes and Michel de Montaigne are reviewed, it becomes apparent that Descartes never believed his bête machine characterization but embraced it to achieve not only his philosophical objectives but also his anatomical and physiological objectives. Philosophically, Descartes was answering Montaigne’s skepticism and his use of nonhuman animal examples to discredit human reason. Also, Descartes spent a major part of, at least, the last twenty-two years of his fifty-four year life dissecting nonhuman animals. Finally, the role that the politics and policies of the Christian institutions played in these matters is of primary importance. Similar politics and policies of the Christian institutions have since played, and still play, an important role in the continuing, unreasonable, disparate categorization of human animals and nonhuman animals. Philosophy seems to be the only discipline that can, if it will, take issue with that characterization.

This thesis engages with the biblical archive and its animals, asking what it means to read the Bible after Jacques Derrida’s “question of the animal”, that is, critical questions directed at the characterisations, representations and utilisations of animals past and present which deem animals distinctly different to humans in order to demarcate their inferiority. At the same time, it is a critical response to Derrida’s Bible. Derrida – arguably one of the most important and influential thinkers of the twentieth century – provides a significant philosophical contribution to the question of the animal. In animal studies, the Bible is treated as a foundational legacy for concepts of the “human” and is frequently held up to blame for a misplaced human hubris. Derrida too draws on the Bible in implicit and explicit ways to underpin his critique of human/animal distinctions. Building on Derrida’s work on animality, I provide close and critical interpretations of four crucial texts of the biblical archive. I argue that these biblical texts are caught up in irreducible tensions: on the one hand, these texts depict and describe how humans and animals alike abide as finite, fellow creatures under God as a justice to come which calls for a radical similitude and solidarity; on the other hand, animals are portrayed as objects that are mastered by humans to demonstrate God’s power over the living. God’s power thus resides in a double bind – it both displaces power from humans to show them as animals, and it simultaneously provides a model for human power over animal others. In the first chapter I explore the significance of Derrida’s motifs of nakedness and shame over nakedness for his critique of human/animal distinctions, arising from his reading of Genesis. Critically continuing Derrida’s play on myths of origin, I tackle the question of the first carnivorous man, Noah, in Genesis 9 in order to show how this text can both be read as a license to enact the sovereignty of man over animals, and, how this text radically resists such a reading in God’s covenant with all life, human and non-human. Following my exploration of myths of origin, the second chapter grapples with Derrida’s notion of a deconstructed subject through his emphasis on response and responsibility. Derrida puts forward the biblical response “here I am”, as the mark of vulnerability in every relation with the other. I explore what this responsible response might mean in the context of the Book of Daniel that portrays encounters between human, nonhuman animals and God. Developing Derrida’s injunction to follow the nonhuman other, I argue that the double context of Daniel conveys two distinct visions of the concept of the political as animal: one, in which a fantasy for a harmonious domestication and cohabitation amongst rulers and their human and animal subjects is fostered under the only true ruler, a benign God; and, a collapse of such a fantasy, where rulers – human and divine – are portrayed as carnivorous, ferocious creatures who turn their subjects from pets to prey. The third chapter follows this collapse to Derrida’s critique of the commandment “Thou shalt not kill” as a commandment relating only to humans and thus a detrimental Judeo-Christian legacy. Derrida draws on the story of Cain and Abel to discuss the way the killing of an animal leads to the killing of a brother. To explore questions of killability I, however, turn to the negotiations of such issues in Acts 10. In the animal vision of Acts 10, questions of clean/unclean animals are suspended and hospitality is apparently opened up between Jewish and non-Jewish Christians. I demonstrate that the universalism associated with this text refers to an exclusive human fellowship which evades the actual implications of the animal vision. Yet, I posit that there are again two ways of reading the animal vision. In the first reading the analogical resemblance set up between animals and Gentiles implies that Gentiles too become killable as “clean” and thus the animal vision allows for indiscriminate killability amongst the living in general. In the second reading the cleanness of all animals is in fact a radical redemption of animal life for fellowship, in the same way that Peter accepts the fellowship and hospitality of Gentiles. Ultimately, the category of the living and the dead draws humans and non-humans together into what I call “mortability”; that is, the capacity for death shared amongst the living in the suspension of judgement until Jesus returns. In the fourth chapter, I follow up on the suspension of judgement by analysing Derrida’s thinking of sovereignty and animality in relation to Revelation 17. Crucially, Derrida’s logic of sovereignty includes Christ as lamb, in his logos or reason of the strongest, despite its ostensible weakness as a diminutive animal. I explore this further by turning to the scene of Revelation 17 in which the Lamb is at war with the Beast and the woman riding it. Developing Derrida’s allusions to sexual difference as it relates to the question of the animal, I explore how Revelation 17 denigrates both animals and women by characterising them as the figure of evil: Rome. The logic of the animal representations sets up the divine as the good on the side of the weak in the figure of the suffering Lamb. But as the Lamb becomes a beast-like indivisible sovereignty that asserts its reason of the strongest, the figures of “evil” become the vulnerable weak victims – the animal others. Another image of Rome emerges, then, as a deconstructed sovereignty in the subjects that stand as powerless figures in the political order, namely the animals of the Roman arenas and the prostitutes of the Roman Empire. The four texts I examine abide in the ambiguous tensions of an archive that can in the end neither be presented as animal-friendly nor as straightforwardly anthropocentric. The biblical archive is a complex compendium fraught with tensions that can, with its animals, only be held in abeyance. There can be no final “ownership” proclaimed of this archive and its animals, nor can any interpretive act dis-suspend them from such an ambivalent state. These very different texts do, however, provide the material and momentum to show central and crucial instances of how the biblical archive characterises its humans, animals and gods. My analysis reveals that the very same spaces in which these characterisations might be fixed as detrimental to animal life, are where the possibilities of seeing animals radically otherwise lie.

Réunissant des sources littéraires, épigraphiques, archéologiques, iconographiques et archéozoologiques, cette thèse étudie la question de la symbolique de l’animal dans la relation entre le mortel et la divinité, en s’intéressant particulièrement à Artémis et à Déméter, deux déesses en charge des problèmes des femmes à différents moments de leur vie. Pour répondre à cette interrogation, deux corpus sont mis en place : le premier répertorie 83 sanctuaires de Déméter et Artémis ayant un rapport avec les animaux, et énumère toutes les offrandes qui y ont été retrouvées, ainsi que les mythes et inscriptions associées. Le second corpus se place du côté de l’animal et regroupe les représentations et les textes hors sanctuaires attestant d’un lien entre l’espèce et l’une des deux divinités, mais reprend également les offrandes d’animaux déjà étudiées dans le premier catalogue, en les classant par type iconographique. L’analyse synthétique des données des corpus rassemble les animaux sous trois principales symboliques. Premièrement, la fécondité des femmes est au centre des préoccupations, pour assurer la pérennité de la cité. Ả ce titre, le porc entretient avec Déméter une relation particulière : durant les Thesmophories, il est utilisé pour assurer la fertilité à la fois des semailles et des femmes. Auprès d’Artémis, ce sont les animaux des milieux humides et l’eau qui favorisent la vie. Le bétail d’élevage est également offert aux deux divinités pour assurer la pérennité du troupeau et, par extension, de la cité. Ensuite, la femme avant son mariage est perçue comme un animal sauvage qu’il faut domestiquer. Artémis veille alors sur les jeunes filles et, en tant que déesse des passages, assure cette domestication par le mariage lors de l’arkteia, un rite d’initiation pendant lequel les fillettes font « l’ourse ». Divinité de la nature sauvage, elle a, tout comme la Pόtnia Théron, un pouvoir de vie et de mort sur les animaux mais aussi sur les femmes, qu’elle n’hésite pas à punir pour leur transgression, comme pour Callisto et Atalante. Artémis comme Déméter sont également des divinités kourotrophes qui s’occupent des enfants sans distinction de sexe et reçoivent des offrandes en conséquence. Enfin, si les animaux semblent auprès des deux déesses se rapporter principalement aux femmes, le cheval et le chien évoquent également le statut de citoyen, obtenu après une longue éducation dont Artémis est la garante. Ils sont aussi des animaux chthoniens et, au même titre que le serpent, le cochon et la tortue, permettant le lien entre le monde des vivants et celui des morts. Certaines espèces évoquent avec leur simple présence la divinité : c’est le cas du sanglier de Kalydon, qu’Artémis utilise pour se venger des hommes, et des victimes des sacrifices, qui permettent de communiquer avec les divinités. Malheureusement, certaines occurrences animales restent en marge de ces trois symboliques : elles sont offertes en trop petit nombre ou à d’autres divinités, ne permettant pas de faire un lien précis avec Artémis et Déméter
This thesis is based on literary, epigraphic, archaeological, iconographic and archaeozoological sources and studies the symbolic of the animals in the relationship between women and divinities. Two goddesses have been chosen for this purpose: Artemis and Demeter. They have in common the fact they take care of women at different moments of their lives. Two main parts compose the survey. First, a catalog lists 83 sanctuaries of Artemis and Demeter who have a link with animals, together with offerings found inside and myths and inscriptions associated with. A second index classifies all the animals connected with Artemis and Demeter: offerings of the sanctuaries from the first corpus, imageries and texts no connected with a shrine but showing a link between an animal species and a goddess.A synthetic analysis of information from the catalogs talks about three main interpretations on the presence of animals beside Artemis and Demeter. At first, fertility of women is very important in ancient Greece because it permits to renewing the civic body. The pig has a special relationship with Demeter about fecundity: during the Thesmophoria, the animal is used to assure the fertility of both women and fields. With Artemis, wetland animals are connected with the water and the life. The cattle are also offered to both goddesses in order to assure the perpetuation of the herd and the city at the same time. Then, the woman before her marriage is like a savage animal and she must be domesticated. Artemis takes care of young girls because she is the goddess of passages and transitions. She allows the domestication of the girls with an initiation called arkteia: during this ritual, the little girls make “the bear”. As divinity of the wild nature, Artemis also is assimilated to the Pόtnia Théron and has the power of life and death on both animals and women. She punishes the girls who transgress the rules: Callisto and Atalante. Artemis and Demeter are kourotrophic goddesses taking care of all gender children. However, if the animals with the divinities are close to the women, there are in connection too with the boys: the dog and the horse evoke the citizenship status of the men and the formation of the young boys, especially with Artemis. Some species are also chthonic characteristics, as the snake, the pig and the tortoise and make a link between the life and the death. Other animals incarnate the divinity: the boar of Kalydon has been send by Artemis because she was angry and a lot of animals are victims of ritual sacrifices and permit a communication with the gods and goddesses. Unfortunately, there are also some species with no real connection with Artemis and Demeter: there are offered in small number in the sanctuaries of both divinities or there contrariwise are given to all the gods

The master's thesis deals with the animation of the historic monasteries in the Czech Republic. On the selected examples the practical part of the master's thesis explores the possibilities and the limits of the sociocultural use of the monastic buildings in today's society. The master's thesis also responds to the current events and it brings the summary of the issues of the state property settlement with churches which significantly affects the activities of the religious orders. There are also examples of the successful international animation projects in the master's thesis.

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O presente trabalho objetiva investigar as diversas formas de apropriação social, cultural e mágico-religiosa da biodiversidade faunística no contexto do templo de candomblé Ilé asé Iyá Ogunté, se utilizando, para tanto, de abordagens contempladas em estudos de Etnoecologia, bem como a realização de etnografia do centro religioso. Apesar da relação entre religião e natureza estar na base fundante e na concepção organizadora do candomblé, há um número muito reduzido de estudos sobre a apropriação de animais nos centros religiosos, e, normalmente, os que existem, se concentram na produção de inventários quase sempre desprovidos de contextualização. De modo geral, estudos envolvendo apropriações da natureza se concentram em áreas rurais e pouca atenção vem sendo dirigida às populações urbanas. Assim, contornando este quadro, o presente trabalho se propõe a investigar as formas como grupos humanos se apropriam da diversidade biológica no contexto do candomblé e quais suas contribuições para o enriquecimento cultural.
The present work aims to investigate the various forms of appropriation social, cultural and magical-religious context of faunal biodiversity in the temple of candomble Ilé asé Iyá Ogunté. Using approaches to studies included in Ethnoecology, as well as conducting ethnography of the religious center. Although the relationship between religion and nature living in the founding basis, and organizing design of candomblé, there are very few studies on the appropriation of animals in religious centers, and usually the ones that exist, are concentrated in the production of inventories almost always devoid of context. In general, studies involving appropriations of nature are concentrated in rural areas and little attention has been directed to urban populations. Thereby circumventing this framework, the present study aims to investigate the ways in which human groups appropriate the biological diversity in the context of candomblé and what their contributions to the cultural enrichment.

Animals were given a preponderant position in Egyptian art, symbolism, and cultual practices. This thesis centres on the relationship between humans and animals during the predynastic period in Upper Egypt (Naqada I-IIIB, 4th millennium BCE), focusing on hippopotamus and crocodile as representatives of the Nile environment and antelope species as representatives of the desert environment. Depictions of these animals are analysed and compared with contemporary faunal remains derived from activities such as cult, funerary, or every day consumption. The material analysed covers several centuries: temporal evolutions and changes have been identified. The animals studied in this thesis were first used by the Naqada I-IIB elites as means to visually and practically express their power, which they envisioned in two contrasting and complementary ways. The responsibilities of the leaders were symbolised by the annihilation of negative wild forces primarily embodied by antelope species. In contrast, they symbolically appropriated positive wild forces, chief among them being the hippopotamus, from which they symbolically derived their power. Faunal remains from after mid-Naqada II are few, depictions of hippopotamus disappeared and those of crocodile became rare. Antelope species became preponderant, especially on D-ware vessels, which were accessible to non-elite people. However, toward the end of the predynastic period, antelope species came to be depicted almost exclusively on high elite material; they lost their individuality and became generic representatives of chaotic forces that the leaders and early rulers had to annihilate in order to maintain control and order.

This study aims to provide a catalog of Etruscan votive bronzes in animal shape already known, published and unpublished, and to provide a proposal for typological, chronological and cultural classification which takes into account primarily the data provided by the original contexts. For this reason, the matter has been divided into three parts. In the first part has been collected and discussed through the analysis of their chronological and geographical distribution, the contexts that have returned to the Etruscan votive bronzes in animal figure, including the bronzes with an original decorative function which were found in votive contexts. In the second part, the catalog of Etruscan votive bronzes in animal shape is provided, divided according to subjects and types identified for each subject, together with a discussion of possible models, interference between small plastic votive and decorative, and chronological development of the class in question. Finally, the third part has attempted to propose some hypotheses about the Etruscan votive bronzes in animal shape from the point of view of worship, investigating the relationship between choice of subject, type of cult and gods, in search of a clue for understanding the meaning of this class of votive objects within the Etruscan ritual practices, and the links to the cults of fertility and sanatio on one hand, and to the animal sacrifice in connection with the offer of bronze objects, on the other.

L'élément le plus caractéristique de la religion zoroastrienne, le dualisme, a marqué tous les aspects de la vie de la civilisation iranienne, au premier chef à l'époque sassanide. Ce dualisme divise l'univers tout entier en deux domaines de l'être : toutes les bonnes créations découlent de l'activité créatrice d'Ohrmazd, l'esprit bénéfique, et toutes les créations mauvaises proviennent d'Ahriman, l'esprit hostile. Par conséquent, selon cette religion le monde animal est aussi divisé en deux catégories différentes : les animaux créés par Ohrmazd et les animaux créés par Ahriman. Le zoroastrisme considère les animaux de la bonne création comme sacrés et bénéfiques. Plusieurs témoignages évoquent la sollicitude d'Ohrmazd pour ces animaux ils ont été créés pour l'homme et au service de l'homme. La religion a prescrit nombre de lois en leur faveur et ordonne de les protéger. La première partie de ce travail est consacrée à ces animaux bénéfiques qui, selon la religion, sont dignes de sacrifice, sont comestibles et jouent un rôle dans les rituels, dans les mythes et dans les légendes. Dans une deuxième partie nous passons en revue les animaux de la mauvaise création qui sont issus d'Ahriman et qu'il faut éliminer
Dualism is the most characteristic element of the Zoroastrian religion and affected all aspects of Iranian civilization, principally in the Sassanid period. This dualism divides the entire universe into two categories of existence: all that is good arises from the creativity of Ohrmazd, the beneficial spirit and all evil came from Ahriman, the hostile spirit. Consequently in this religion the animal world is also divided into two distinct categories: the animals created by Ohrmazd and those created by Ahriman. Zoroastrian believes animals from the "good" creation to be sacred and beneficial. Evidence goes to show Ohrmazd's concern for these animals. They were created for man and for the service of man. Many religious laws were laid down in their interest and prescribed their protection. The first part of this study deals with these beneficial animals which religion teaches are worthy to be sacrificed, are edible and play a part in rituals, in myths and in legends. In the second section we review the animal of the "bad" creation who, Zoroastrianism believes descend from Ahriman and must be eliminated

In questo lavoro di tesi l'autore studia le denominazioni popolari di alcuni invertebrati e piccoli animali. I nomi degli animali vengono studiati sotto il profilo delle tassonomie popolari, dell'etimologia e della motivazione (iconimo)

This thesis explores relationships between humans and nonhumans in the Bishnoi community. The Bishnoi are a small Vaishnavite community most densely located in Rajasthan. They are well known in North-West India for defending and protecting the environment; sometimes even sacrificing their own lives to save trees or wild animals. This thesis is informed by the author’s short-term ethnographic study in the winter of 2013. The author combines symbolic and interpretive anthropology with multispecies ethnography in order to explore issues of relatedness, exchange and embodied experience between humans and nonhumans in the Bishnoi community. This research elaborates on central themes that emerged from the fieldwork, including themes of embeddedness, duty, dharma, sacrifice, nonviolence, purity, impurity, and contemporary challenges. This research attempts to treat nonhumans as agents and participants in Bishnoi life, active in their physical and perceptual engagement with the world, and details the centrality of the nonhuman in the constitution of Bishnoi communities and identities.

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Focusing on the works of the Rumanian philosopher Emil Cioran (1911-1995), this study proposes an anthropological approach in order to elucidate the author s conception regarding human being. Cioran s writings portrait man as an essentially infirm being, idea from which this study takes off so as to explain what lies behind his anthropological pessimism. For such, it takes gathering, analyzing and interpreting the reflections offered by him on human being his origins, condition, history and destiny and that are spread out throughout his books. Besides, some of his critics will contribute to sustain the hypothesis: more than just a philosopher, Cioran is a religious thinker, whose pessimistic conception regarding human condition is rooted in gnostic soil. As it is intended to be demonstrated, his connections with gnosticism go way beyond a mere intellectual affinity, involving as well a kinship with the bogomils, a gnostic sect which settled in the Balkans during the Middle Ages and which is supposed to have had a significant role in shaping Rumania s cultural identity. Furthermore, it intends to argue that the crisis of insomnia endured by Cioran in his youth period has a cognitive and spiritual character allowing her to be interpreted as a gnosis. At last, this study commits itself with sustaining the following thesis: much more than his readings, it is rather his insomniac experience that turns out to be the decisive event responsible to shape his thought from then on, including his world and man view
Tendo a obra do filósofo romeno Emil Cioran (1911-1995) como objeto, este estudo parte de um recorte antropológico cuja intenção é lançar luzes sobre sua concepção de ser humano. Está presente em sua obra a idéia do homem como um animal enfermo por natureza, sendo este o ponto de partida que nos levará à compreensão do que está por trás do seu pessimismo antropológico. Para tanto, busca reunir, analisar e interpretar as diversas reflexões que o autor desenvolve sobre o ser humano sua origem, condição, história e destino e que se encontram espalhadas através de seus livros. Além de contar com alguns comentadores que contribuem para sustentar a hipótese: mais do que um filósofo, Cioran é um pensador de cunho religioso, cuja concepção pessimista acerca da condição humana encontra raízes no pensamento gnóstico. Conforme pretende demonstrar, sua relação com o gnosticismo vai muito além de uma mera afinidade intelectual, envolvendo também um parentesco com os bogomilos, seita gnóstica que habitou os Bálcãs durante a Idade Média e que teria influenciado profundamente a alma romena. Além disso, tentará mostrar que a crise de insônia sofrida por Cioran na juventude possui um sentido cognitivo e espiritual profundo que permite interpretá-la como uma gnose. Por fim, este estudo se compromete a sustentar a seguinte tese central: mais do que suas leituras, é a experiência de insônia o acontecimento decisivo que determinará todo seu pensamento posterior, sua visão de mundo assim como de ser humano

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Este trabalho tem como objetivo mostrar que é possível ocorrer uma experiência estético-religiosa tendo como veículo condutor o sacrifício sangrento de animais dentro do Candomblé de Pernambuco. Por experiência estético-religiosa, entende-se que ela pode ocorrer dentro de diversas paragens, realizando-se através das emoções e das percepções humanas. A complexidade da temática ocorreu devido às diversas construções teóricas a respeito da comoção estética, fortemente arraigada na definição que o Belo recebeu ao longo dos anos. É de conhecimento comum que a imagem gerada após o fim do sacrifício sangrento, além de ser extremamente forte, vem carregada de preconceito por parte de algumas correntes religiosas e de sociedades protetoras dos direitos dos animais

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A dissertação tem como objetivo estudar um mecanismo para solução dos conflitos entre direitos fundamentais ou princípios constitucionais, mais especificamente do conflito entre a proteção das manifestações culturais imateriais de religiões de matriz africana, que utilizam animais de forma sacrificial, e a proteção do meio ambiente ecologicamente equilibrado, com ênfase na proteção da fauna. A técnica de Robert Alexy, denominada de ponderação de interesses, com análise de seus sub-princípios, é apresentada, como a mais adequada à solução da colisão. Os direitos fundamentais são estudados em sua gênese teórica e evolução legislativa, até a perspectiva atual do tratamento constitucional do tema. O trabalho segue a metodologia de estudo documental e bibliográfico e o raciocínio dedutivo. A pesquisa, de natureza teórico-aplicada, tem característica jurídico-científica, prescritiva e assumirá o discurso dissertativo, através de operação argumentativa. Baseia-se também em procedimento de levantamento e análise de decisões que compõem a Jurisprudência brasileira e que tratem especificamente do assunto da proteção e efetividade de direitos culturais e de sua colisão com direitos relativos a bens ambientais, no tocante à proteção da fauna. Ao final é oferecida uma solução para a colisão, que tenciona restringir os princípios de forma a possibilitar a permanência e realização de ambos, garantindo a efetividade constitucional.
Salvador

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Discrimination, prejudice and assaults against Afro-Brazilian religions have been present in Brazil since colonial times. In the past, they were accused of sorcery, devil worship, witchcraft, animal sacrifices, debauchery and madness; they were repressed and persecuted, had their places of worship closed down, and many of their leaders and followers were arrested. Although the Brazilian Constitution now assures inviolable rights to religious freedom and to the free exercise of religious cults, Afro-Brazilian religions are still the target of attacks, although no longer from the Catholic Church or governmental agents as in the past. Currently, their main persecutors are Pentecostal churches that demonize their beliefs and religious practices, accuse them of witchcraft, and attack the practices of spirit possession and the ritual sacrifice of animals. The Animal Protection Law, passed in 2003 and sponsored be a state representative who is also an evangelical pastor, has given rise to intense controversy about animal sacrifices in religious rituals in the State of Rio Grande do Sul. Such discussions, widely reported in the media, have involved a large number of individuals and social organizations. Fearing that the Law’s purpose is to restrain their practices, followers of the Afro-Brazilian religions have sponsored several collective actions to preserve their rituals and ensure their right to religious freedom. In this context, animal protection groups, currently their main opponents, have protested against amendments to the Law and against animal sacrifices, and have made accusations of animal cruelty, animal mistreatment and sacrifices of cats and dogs. Since then, followers of Afro-Brazilian religions have organized more concerted and incisive reactions against discrimination and against attacks from Pentecostal churches.
A discriminação, o preconceito e o combate às religiões de matriz africana ocorrem no país desde sua colonização. Essas religiões sofreram acusações de feitiçaria, culto ao demônio, bruxaria, sacrifício de animais, devassidão e loucura, foram objeto de repressão e perseguição, tiveram suas casas fechadas e muitos de seus líderes e seguidores foram presos. Apesar da atual garantia constitucional de liberdade religiosa e inviolabilidade de culto, as religiões de matriz africana continuam sofrendo ataques, mas que não provêem, como no passado, de agentes da Igreja Católica e do Estado. Agora, seus principais algozes são os neopentecostais, que demonizam suas crenças e práticas religiosas, acusam-nas de feitiçaria e combatem a possessão de espíritos e o sacrifício ritual de animais. Paralelo a isso, em 2003, a partir da aprovação do Código de Proteção aos Animais, de autoria de um deputado estadual e pastor evangélico, o Rio Grande do Sul foi palco de intensa controvérsia, amplamente divulgada pela mídia, em torno do sacrifício de animais em rituais religiosos, envolvendo diversos atores e instituições sociais. Temendo que o objetivo do Código fosse coibir seus rituais, os africanistas realizaram uma série de mobilizações para preservá-los e assegurar sua liberdade religiosa. Nesse contexto, os defensores dos animais destacaram-se como seus principais oponentes, ao protestarem contra a alteração do Código e contra a prática do sacrifício de animais, acusando os religiosos afro-brasileiros de crueldade, maus tratos e de sacrificarem gatos e cachorros. Desde então, teve início uma reação mais concertada e incisiva por parte dos religiosos de matriz africana em relação às discriminações e ataques dos neopentecostais.

Esta tesis analiza la relación entre el neoindigenismo y la religión en la novela Fábula del animal que no tiene paradero del peruano Juan Morillo Ganoza. El núcleo del análisis consistirá en identificar las formas en que las creencias religiosas sirven para configurar un universo ficticio de urdimbre neoindigenista, en que los conflictos sociales se explican mediante la creencia del predominio del diablo en la tierra. Estas particularidades señaladas permiten identificar a esta novela como un caso de neoindigenismo religioso, concepto propuesto en esta investigación, que puede ser aplicado a otras ficciones peruanas de características similares.
Tesis

Gods, Have Merced! chronicles the struggle of Jose Merced, a Santeria priest, with the city of Euless, Texas, where he has been residing for 17 years in an effort to overrule an ordinance that bans the most critical element of his faith: animal sacrifice. As the city officials justify the ban on the basis of public health, Merced thinks he is merely a victim of selective code enforcement aimed a restricting his freedom of religion. Local and national media covered the lawsuit he filed against the City of Euless, and Merced seems ready to take the fight over animal sacrifice to the United States Supreme Court. He wants American justice to give his African-originated religion recognized in a city where people seem uneasy about a practice that brings back the historic fears of Voodoo and its popularly assumed malefic practices. The film explores the complex structure of Santeria, its African roots, its renaissance in the Americas and the very controversial issue of animal sacrifice in the US.

This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.

Forskningsöversikt

Under denna rubrik har jag beskrivit den historiska utecklingen av de psykoterapeutiska skolbildningarna, från Anton Mesmer och markis de Puységur på 1700-talet till 1900-talets psykoanalytiska och psykodynamiska inriktningar, fram till de därefter framväxande transpersonella inriktningarna.

Avhandling

I avhandlingen har jag fokuserat på några teoretiska begrepp i C.G. Jungs Analytiska Psykologi; arketypteorin, Skuggan, Animus och Anima och Självet. Jag har redovisat kritiska synpunkter och kommentarer till dessa begrepp bl.a. från de post-jungianska och neo-jungianska skolorna och från Roberto Assagioli, Stanislav Grof, Richard Noll och Ken Wilber.

Jag har dessutom beskrivit Jungs intresse för ockultism och spiritualism och hur dessa har haft betydelse för utformningen av Analytisk Psykologi. Framför allt har jag försökt visa på hur den psykiska processens regressiva respektive progressiva tendenser har utnyttjats av olika psykologer i deras arbete med den medvetandegörande processen.

Avslutningsvis har jag kortfattat berört Rudolf Steiners antroposofi och Martin Bubers judiska filosofi, eftersom båda dessa tänkare, som intar en helt annan ståndpunkt än Jung, kan bidra till förståelsen av skillnaden mellan djuppsykologi och höjdpsykologi.

Diskussion

I diskussionsavsnittet har jag ställt frågan: Är Jungs analytiska psykologi transpersonell? Wilber, som tidigare aktivt arbetade för Association for Transpersonal Psychology, lämnade denna organisation då han insåg att den hade utvecklats till att innefatta helt disparata grupperingar. Han anger fyra olika inriktningar som anser sig vara transpersonella; den magisk-mytiska gruppen, den grupp som strävar mot att uppleva förändrade nedvetandetillstånd, ”de postmoderna transpersonalisterna” och slutligen Wilbers egen Integral approach.

Wilber delar i stora drag den jungianska uppfattningen om arketyperna, men han anser inte att Jungiansk Psykologi kan kallas transpersonell. Den som anser sig stå närmast Jung är Stanislav Grof, som i sitt arbete ursprungligen utgick från ett LSD-initierat hallucinatoriskt tillstånd, och som i dessa tillstånd fann en bekräftelse på Jungs arketypterori.

Jag har också i detta avsnitt fördjupat diskussionen om Jungs starka dragning till ockultism och spiritualism, och jag har visat på hur hans barndom och släktförhållanden påverkade honom i den riktningen. Framför allt har jag försökt att visa hur Jungs förhållande till kvinnor och till sin egen anima har haft en avgörande betydelse för utvecklingen av hans psykologi.

Slutligen diskuterar jag den problematiska dialogen mellan Jung och Martin Buber och skillnaden mellan Steiners antroposofiska attityd och Jungs djuppsykologiska inriktning. Min slutsats är att en syntes mellan Jung och Buber, och kanske också mellan Jung och Steiner, skulle kunna sägas vara transpersonell, eftersom den skulle transcendera en djuppsykologiskt orienterad psykologi och skapa en transpersonell psykologi med både djup och höjd. Jag berör också den danske Jes Bertelsens arbete med att skapa en transpersonell syntes av jungiansk psykologi och Steiners antroposofi.

I likhet med Dan Landgré i psykologuppsatsen Den transpersonella psykologin och de kontemplativa traditionerna anser jag att meditation är den basala metod som på sikt förändrar medvetandet och höjer det till en transpersonell nivå.

Jungs analytiska psykologi bör enligt min åsikt inte kallas ”transpersonell”. De transpersonella psykologiska inriktningarna strävar efter att på ett aktivt, medvetet sätt förmedla kontakt med det högre Transpersonella Självet. Den terapeutiska hållningen i de transpersonella inriktningarna skiljer sig på detta sätt från den terapeutiska hållningen i den jungianska psykologin, där man överlåter åt den individuella inre processen att bestämma riktningen. De transpersonella psykologierna integrerar alltid någon typ av meditation, och man fäster mindre vikt vid drömmar än vad man gör i jungiansk psykologi. En viktig skillnad mellan jungiansk och transpersonell psykologi är att man i den transpersonella inriktningen skiljer mellan uttryck som har sitt ursprung i de lägre aspekterna av det som är omedvetet och de uttryck som har sitt ursprung i de högre aspekterna av det som är omedvetet.

De transpersonella psykologier, som började utvecklas under 1900-talets senare del, manifesterar det nya paradigm som kan observeras inom många olika områden. Detta innebär delvis en brytning med det tidigare djuppsykologiska synsättet. I den framväxande höjdpsykologin strävar man efter att på ett snabbare och mera effektivt sätt än tidigare frigöra individens inneboende krafter, och i högre grad än tidigare har man en tilltro till människans förmåga att själv ta ansvar för sin psykiska process.

Jag har alltid haft ett intresse för att förstå olika aspekter inom religion och andlighet. Under senare år har jag även utvecklat ett intresse för att förstå så kallade ockulta fenomen. Denna uppsats tar sin utgångspunkt i TV4’s program Det Okända, 2009. Valet av programmet Det Okända blev ett naturligt val för mig då jag tidigare följt programmet under några säsonger i syfte att ta del av det utbud av ockultism som finns i massmedia, för att bredda min kunskap inom ämnet ur det perspektiv som ges i media. Det Okända har en hög popularitet inom ockultism i massmedia och har under våren 2009 haft ca 8800 tittare per program vilket kan liknas vid andra relaterade program, exempelvis Hemsökta hus på TV4 vilket ligger i samma nivå av tittarsiffror per program som Det Okända under år 2009.

Syftet med denna uppsats är att utifrån den analytiska psykologin belysa vilka psykologiska funktioner och dysfunktioner televisionens ockultism kan få för den sökande individen.

Följande fråga kommer jag att försöka besvara i uppsatsen genom att utgå från TV4’s program Det Okända, avsnitt 10, 2009.

Vilka terapeutiska syften kan den massmediala ockultismen få för den sökande individen utifrån ett jungianskt perspektiv?

Membres d’une communauté religieuse fondée au 15éme siècle dans le désert de Thar, les Bishnoï sont de nos jours environ 900 000 et résident encore majoritairement dans cette région du Rajasthan. Etablie originellement sur vingt-neuf préceptes dont plusieurs codifient notamment les relations aux autres vivants, animaux et végétaux, leur doctrine religieuse prône une éthique de vie en accord avec ces préceptes, leur ethnonyme « Bishnoï » signifiant littéralement vingt-neuf, bish : 20, noï : 9. Aujourd’hui, les Bishnoï voient leurs valeurs, leurs représentations et leurs pratiques remises en question par tout un ensemble de facteurs tant socio-économiques qu’écologiques. Avec en filigrane une réflexion sur les ruptures et les continuités dans la transmission de leur doctrine et de ses 29 préceptes, cette thèse interroge les relations et les interactions entre les Bishnoï, les animaux et les arbres de leur environnement, les revendications qui y sont liées ainsi que leurs influences sur les pratiques à la fois idéelles et matérielles de la communauté actuelle. Des pratiques (tout comme les références dogmatiques qui s’y attachent) qui ont pour effet de définir l’identité de ses membres à leurs propres yeux et à ceux du monde extérieur
Members of a religious community founded in the 15th century in the Thar desert, the Bishnoi number about 900 000 today, the majority of whom still live in the Rajasthan region. Originating from 29 precepts, several of which codify relationships to other living beings, animal and vegetal, their religious doctrine upholds a life ethic in accordance with these precepts, their ethnonym "Bishnoï" literally meaning twenty-nine, bish: 20, noï: 9. Today the Bishnoi see their values, representations and practices being questioned by a number of socio-economic and ecological factors. In addition to a look into the ruptures and continuities of the transmission of their doctrine and its 29 precepts, this thesis examines the relationships and interactions between the Bishnoi and the animals and trees in their environment, the demands resulting from them, as well as influences on both material and immaterial practices of the present-day community. Practices (along with their related dogmatic references) that have the effect of defining community members’ identity to themselves and to those of the outside world

This essay takes its start in the problematic situation concerning source material in the study of the Norse religion before the Christianization of Scandinavia. There is a lack of written sources from the time when the religion was still practiced. There are plenty of archeological sources economic situation than their religious beliefs. The Icelandic stories written in the 13th and 14th centuries give us a broad pictureof the Norse mythology, but the writers were Christians which makes their reliability questionable. The focus of this essay is therefore on two texts written during the time when the Norse religion was still in practice. The first source is the travel notes written in 922 by the Muslim scholar Ahmad ibn Fadlan who met a group of the Rus’ people. The Rus’ were mainly Scandinavians (possibly from Sweden) and their religious practices hence falls under the category of Norse religion. Ibn Fadlan showed a great interest in the Rus’ and describes their ritual sacrifices and a funeral of theirs in great detail. The second source is the description of the heathen cult in the Swedish town of Uppsala written in 1076 by the Christian scholar Adam of Bremen. He describes Uppsala as the last outpost of the religion and among other things he describes their practices, their ritual sacrifices and a golden temple. I’ve used a comparative method as well as a historical critical method in order to findcredible similarities between the two sources. The focus is placed on the descriptions of the ritual sacrifices in both of the texts and how they can be understood in their context. This is done to find a common ground within the religion in order to construct a framework from which further research may find its foundation. With the help from earlier research on these two texts, on other written material, such as thethe Icelandic stories, and on archeological findings I’ve found many similarities between my two sources which can be considered as real parts of the Norse religion. These are the sacrifice to images of the gods, the sacrifice of different animals, the sacrifice in sacred groves and the hanging of scarified animals in trees and on treelike poles, the central role of sacrificing heads of animals and different ritual practices in order to experience a higher reality. Human sacrifice can be strongly questioned and both of the texts point to hanging as a mean of execution instead of sacrifice.

Syftet med uppsatsen har varit att få en uppfattning om hur andra ser på Afrodite, om de beskriver henne som i myterna eller om det finns en annan bild av henne, men också att få en beskrivning av Afrodite som en kvinna av idag och vilka egenskaper hon i sådana fall har.

Empiriska data har samlats in med hjälp av kvalitativ intervju med öppna frågeställningar. Utgångspunkten har varit en bild av en staty med Afrodite, Pan och Eros och informanterna fick beskriva vad de såg och kände inför bilden. Därefter följde en frågeställning om vem Afrodite-kvinnan av idag är. Förutom bilden av statyn diskuterade informanterna Afrodite som barn och tonåring, kvinnan Afrodite, kärlek och sexualitet, yrke och makt, man och barn, utseende och skönhet.

Syftet med uppsatsen är att granska och undersöka hur förälskelse, kärlek och sexualitet i ett heterosexuellt parförhållande beskrivs och förklaras ur ett jungianskt perspektiv. Undersökningen utgår från följande frågeställningar:

- Hur uppstår förälskelse och kärlek ur ett jungianskt perspektiv?

- Vilka arketyper inverkar på en heterosexuell parrelation, och på vilket sätt inverkar de?

Jag har valt att undersöka hur kärlek i ett heterosexuellt förhållande uppstår ur ett jungianskt perspektiv. Jag har valt att studera, läsa och granska den litteratur som finns tillgänglig inom området, och har utgått ifrån ett nutida västerländskt perspektiv. Arbetet är en litteraturstudie och den litteratur som jag har använt mig av är så modern och nutida som möjligt, och jag har i denna uppsats därför valt att inte använda mig av t.ex. Emma Jungs ”Animus och Anima” eller C. G. Jungs ”Människan och hennes symboler”, eftersom de i en del avseenden kan verka omoderna. Kvinnors möjlighet till utbildning och självförverkligande i ett modernt västerländskt samhälle är t.ex. annorlunda idag än vad de var när dessa böcker skrevs. Jag har istället valt att använda mig av Sanford, som är en verksam jungiansk analytiker och präst och som skrev sin bok Osynliga Partners 1980. Även Pascal kan räknas till den yngre generationen av jungianska analytiker. Dessa författare använder sig av C. G. Jungs ursprungliga teorier och tankar, men har ombearbetat dessa i modernare form.

Jag har valt att intervjua fyra stycken individer i exemplifierande och reflekterande syfte. Jag vill noga betona att de inte tjänar ett resultat- och slutsatssyfte. De är för få för att som sådana räknas in i ett resultatsyfte, utan tjänar istället ett syfte i att vara exempel på hur moderna människor kan tänka. De intervjuade valdes ut genom personliga kontakter, och intervjuerna genomfördes per telefon. De frågor som jag ställde, var frågor som uppkom av intresse, efter att ha studerat och granskat den jungianska litteraturen.