Dissertationen zum Thema „Rituels sacrés“
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Barois, Christelle. „La Vāyavīyasaṃhitā : doctrine et rituels shivaïtes en contexte puranique“. Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5015.
Der volle Inhalt der QuelleThe Vayaviyasamhita, literally "Collection [the god] of Wind" is a subdivision of Sivapurana composed of two sections (Purvabhaga and Uttarabhaga) and comprising about 4300 verses. It belongs to the genre of Puranic literature, but Uttarabhaga takes the form of a Saivite treaty (Agama, Tantra). The thesis consists of three volumes. The first volume presents the “material” aspects of the Vayaviyasamhita, as it is included in the Sivapurana. The second volume presents an annotated translation of the Purvabhaga (30 chapters) and summaries of the Uttarabhaga (30 chapters also). The third volume contains the revised text of the Vayaviyasamhita from the editions of Calcutta (1890) and Varanasi (1963, 1998), representative of two recensions of the Sivapurana
Dabin, Margaux. „Le processus de (re)fondation des bâtiments sacrés en Mésopotamie du Sud : de la technique aux rituels (IVe – IIIe millénaires avant notre ère)“. Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAG032.
Der volle Inhalt der QuelleExistence of rituals during the (re)construction of South Mesopotamian temples is undeniable given the numerous epigraphic data known to us. These rituals are however more rarely attested during the 4th and 3rd millennium B.C., which is a period of significant change in the area. Within the cities, the temple had a very central place and its foundation act was not insignificant, forming one of the main prerogatives of the royal sphere. Despite the numerous studies already conducted on the subject, the analysis focused on an essential aspect neglected until now: the architecture. Although the temple was regarded as the dwelling-place of the gods during this period, it still remained a three-dimensional architecture with rules that presided over its construction. This research allows us to better understand how the Ancients managed to combine this double contradiction and if beliefs impacted the construction process. For this purpose, a large corpus of temple has been established to combine a stratigraphic and material study of the various deposits which form the most tangible vestige of the rite
Barrière, Catherine. „Lieux et objets sacrés Bamana de la région de Segu (Mali)“. Clermont-Ferrand 2, 1997. http://www.theses.fr/1997CLF20015.
Der volle Inhalt der QuelleThe subject of this research is "the evolution of bamana religious beliefs and practices". A comparative approach was taken, based on date gathered from 64 villages within a 30 km. Radius of segu. There were three primary lines of inquiry: assessment of the current status of bamana sacred places; description of traditional ways in which powerful objects were used for warfare, magic, or protection; and an analysis of current practices in relation to traditional ones in order to assess processes of continuity and change in bamana social organization. Interviews were conducted with a range of magico-religious practitioners, including blacksmiths, fortune-tellers, marabouts, and hunters, who either fulfill religious roles or who act as specialists in the mediation of individual relations. The latter provide their clientele with charms or magical objects for purposes of aggression or protection. While my findings reveal significant changes in village society-evinced for instance by the virtual dissappearance of sacred, genie-sheltering groves, the protection of powerful objects, and the construction of numerous mosques-such changes nevertheless do not suggest a radical acculturation. Ineed, even though sacrificial rituals have dissapeared from the ritual calendar, careful attention to bamana discourses has allowed me to understand that certain traditional practices remain while new practices have developed around very different sources: the boli have been burried, but new objects have appeared. Practitioners take materials from various sources for their purposes. Finally, the daily existence of these powerful rites, played out in an invisible realm, reveals an extremely tense social climate, shatter the myth of african solidarity and betray the development of based on the development of individualistic behaviors which constitute the backbone of witchcraft and of black magic
Mitchell, Darren. „Anzac Rituals – Secular, Sacred, Christian“. Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/22695.
Der volle Inhalt der QuelleLafasciano, Luigi. „Archéologie et topographie du rêve rituel de l’Archaïsme à l’Antiquité tardive dans le monde gréco-romain“. Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP030.
Der volle Inhalt der QuelleThe goal of the thesis is an analysis of the evolution of the cognitive and ritual devices related to ‘divine’ dreams and visions in different cultic contexts – from the hero cult in ancient Greece, to those of epiphanic and healing deities during Antiquity, to that of the Christian saints in Late Antiquity – with the aim of tracing the diachronic change of the cultural functions of vision in relation to the construction of the identity of the communities here analysed. The research is developed on two complementary levels: that of religious history and anthropology for what concerns the development of the ritual devices, and that of archaeology and topography for what concerns the evolution of the ritual patterns and of the topographical relationship between the spaces devoted to ritual dreaming and the other areas of the cities. We therefore tried to outline a material history of the role of visions in relation to the construction and evolution of the cultural memory and its materialization in space
Augier, Marie. „Le magistrat, la femme et le prêtre, le contrôle des rituels fémins en Grèce ancienne“. Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAG020.
Der volle Inhalt der QuelleGreek literature often gives a pejorative image of women and presents an idealised woman whose qualities are silence and invisibility. If it is true that women had quite a reduced place in Greek city, nevertheless they played an important role through their religious activities. This study, which pays particular attention to the social implications of ritual practices, aims to examin the masculine control over feminine rituals by comparing the rules supervising women with their literary representation.The research intends to establish the woman's place in sacred locations and tries to outline their role and the rules they had to follow (access to sanctuaries, funerals, participation in rituals). It also focuses on religious feminine magistrates. It therefore also deals with the implication of women in cities through their citizenship, ritual activity, office and evergetism. A supplementary volume collects the corpus of epigraphic inscriptions, texts and translations used in this work
Ellison, Samuel C. „Forming Ritual Reality“. University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282576025.
Der volle Inhalt der QuelleBrakel-Papenhuijzen, Clara. „The sacred bedhaya dances of the kratons of Surakarta and Yogyakarta“. Voorburg : Departement van Onderwijs en Wetenschappen, 1988. http://bibpurl.oclc.org/web/23835.
Der volle Inhalt der QuelleMACHADO, FELIPE WIRCKER. „DANCE AND RITUAL: FROM THE SACRED TO THE STAGE“. PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34817@1.
Der volle Inhalt der QuelleCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE DOUTORADO SANDUÍCHE NO EXTERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
A presente tese se debruça sobre a passagem das danças de orixá do terreiro para as artes cênicas, no intuito de pensar a relação entre arte e sagrado através de trabalhos em dança de coreógrafos brasileiros. Para isto, no entanto, parte de uma revisão crítica da perspectiva simbólico-representativa que guia as análises de textos canônicos sobre o candomblé, oriundos das disciplinas de antropologia e etnologia, sobretudo. Com este movimento inicial, se propõe a questionar esta perspectiva como um pressuposto ou um paradigma das análises que não leva em consideração uma crítica à tradição do pensamento por representação, ao passo que o candomblé teria seus próprios pressupostos filosóficos e cosmológicos, como uma visão de mundo que não necessariamente opera pela função simbólicorepresentativa. Em seguida, dedica-se a uma releitura da questão da biopolítica a partir do paradigma imunitário, que relaciona o saber científico sobre o corpo a uma concepção de política e democracia, interessante para se pensar a relação de uma sociedade fundada sob o regime colonial e escravista com os modos de vida e as visões de mundo não europeias no Brasil, uma vez que o candomblé foi se constituindo como uma religião à qual estas questões confluíam, tendo em vista o dinamismo inerente à tradição em que se fundamenta o culto. Por fim, a dança surge como campo de pensamento e de saber no qual as contradições se encontram e se resolvem a partir de um trabalho com o corpo, ressaltando positivamente sua multiplicidade - e não, como no projeto biopolítico, no intuito de confiná-lo mediante concepções dicotômicas. Isto se dá, primeiramente, a partir de uma reflexão acerca da importância do som e da música como modos de pensar as organizações políticas, econômicas e sociais, numa desierarquização dos sentidos a partir da qual emergem racionalidades e visões de mundo. Finalmente, o trabalho de coreógrafos e bailarinos brasileiros que tomam como técnica não só as danças de matriz europeia, como o balé clássico, as danças moderna e contemporânea, mas também as danças de matriz africana, mais especificamente, os pés de dança de orixá. Essa passagem dos terreiros para o palco vem a levantar uma discussão sobre a relação entre o sagrado, o ritual e a arte, como campos que, segundo uma visão de mundo do candomblé, se pudermos chamar assim, não estão separados.
This thesis aims to think about the passage of the dances of the orishas from the religious context of Brazilian candomblé to the stage, taking as an issue the relation between art and the sacred trough the works on dance of Brazilian choreographers. For this purpose, however, the thesis begins with a critical review of the symbolic and representative perspective that guides most of the canonic texts about Brazilian candomblé, mainly in the fields of anthropology and ethnology. This initial movement aims to put in question this perspective as a presupposition of the analyses that doesn t consider a critique to the representative paradigm that guide the western thought, once candomblé has its own philosophical and cosmological presuppositions, as a world view that not necessarily operates through this same symbolic and representative logic. Following this first movement, it dedicates to a rereading of the biopolitics issue from the immune paradigm that relates the scientific knowledge about the body to a political and democratic conception, which is interesting to think about the colonial and slavery system relations to the non-European ways of living and world views in Brazil that shaped the construction of candomblé as a religious body to which these issues flows, considering the inherent dynamism of the tradition in which it is based upon. The dance arises as a field of thought and knowledge in which the contradictions get together and are solved through the work with and from the body, emphasizing its multiplicity in a positive way - and not as in the biopolitical project that aims to confine it in opposite conceptions. This comes, first, through a consideration about the sound and the music as ways to think political, economic and social organizations, in order to undo the hierarchy of senses from which emerge different rationalities and world views. Finally, the works of Brazilian choreographers that take as a dance technique not only the European dances, but also the African dances and, more specifically, from the orishas that belongs to the religious tradition of candomblé. This passage from the terreiros (the temples) to the stage brings forward the relation between the sacred, the ritual and art as fields that, according to a world view founded in candomblé, if we can refer like that, are not aparted.
Arnaldi, Maude. „Sacré, Éducation et postmodernité : le sacré comme fondement de l'éducation à l'épreuve de la postmodernité“. Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2024/document.
Der volle Inhalt der QuellePostmodernity, modifying humanity's reference points - duration, space, subject's formation, status of death and non-attendance -, deeply affects the context in which the concept of sacred usually develops. The outcome is a kind of modern sacred, proceeding from a residual mythology, a rigged initiation or, in the own words of Mircea Eliade, from degraded ritualisms, and not a systemic sacred that would have any decisive impact on values determination or would draw up any common destiny.The education crisis would be a consequence of the declining sacred, deprived of its structural dimension. The contemporary subject, who is wavering between instantaneous enjoyment and disenchanted relativism, can't trust anymore the federating power of a weaken education, unless we admit the obvious of our phenomenologic statement and we are able to agree, preserving it inside the language, the negativity of the world
Antohin, A. E. S. „Expressions of sacred promise : ritual and devotion in Ethiopian Orthodox Praxis“. Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1436745/.
Der volle Inhalt der QuelleBarfoed, Signe. „An archaic votive deposit from Nemea ritual behavior in a sacred landscape /“. Cincinnati, Ohio : University of Cincinnati, 2009. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1265986264.
Der volle Inhalt der QuelleAdvisor: Kathleen M. Lynch. Title from electronic thesis title page (viewed Apr. 20, 2010). Includes abstract. Keywords: Nemea; Archaic Classical Pottery; Corinthian Pottery; Miniature votive pottery; Ritual behavior; Rural spring shrine. Includes bibliographical references.
Bonetti, Maria Cristina de Freitas. „CONTRA-DANÇA: RITUAL E FESTA DE UM POVO“. Pontifícia Universidade Católica de Goiás, 2009. http://localhost:8080/tede/handle/tede/986.
Der volle Inhalt der QuelleThe subject of this dissertation is the counter-dance as cultural, religious and artistic manifestation in the Divine s Feast, Pentecost, even in Pirenópolis as in Santa Cruz. The categories used to interpretate this social fact will be the concepts of tradition, memory and identity. The principal purpose is to study the counter-dance as fundamental element of this ritual and how the comunity live the local memory, tradition, and identity through its construction and continuous reconstruction in the history. It intends to look at the Divine s Feast as the most expressive popular manifestation of Pirenópolis and Santa Cruz. The dissertation intends to prove that the counter-dance is an important fact to the construction of the local identity. The informations were collected through the observation, opened interview, questionnaires, and abundant bibliografic documents. Through the research it checked up that, in fact, the counter-dance in the Pentecost Feast is one of the fundamental elements to compose the identity of Pirenópolis and Santa Cruz, at the same time that is transmitted still nowadays from generation to generation and compose the memory of the local citizens.
O objeto da presente dissertação é a contra-dança como manifestação cultural, religiosa e artística no Ritual da Festa do Divino Pentecostes, tanto em Pirenópolis como em Santa Cruz. As categorias utilizadas para interpretar este fato social serão os conceitos de tradição, memória e identidade. O objetivo principal é estudar a contradança como elemento fundamental deste ritual, e como a comunidade vivência a memória, a tradição e a identidade local através de sua construção e reconstrução contínua na história. Pretende-se também enfocar a Festa do Divino como a manifestação popular mais expressiva de Pirenópolis e Santa Cruz. A dissertação pretende provar que a contra-dança faz parte de um dos fatos mais relevantes para a construção da identidade local. Os dados foram coletados através de observação de campo, entrevistas abertas, questionários e farta documentação bibliográfica. Através da pesquisa verificou-se, que de fato, a contra-dança na Festa de Pentecostes é um dos elementos fundamentais que compõe a identidade pirenopolina e santacruzense, ao mesmo tempo que é transmitida até hoje de pai para filho e compõe a memória dos cidadãos destas localidades.
Campos, Eline de Oliveira. „Do mundo do jogo ao jogo da vida: mitologia e experiência do sagrado no imaginário dos jogadores de RPG“. Universidade Federal da Paraíba, 2010. http://tede.biblioteca.ufpb.br:8080/handle/tede/4257.
Der volle Inhalt der QuelleCoordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This inquiry proposes to identify oneself with the sense of reliving of the myths in the contemporary nature, in the sphere of the Roleplaying Games (RPG), one of more recent manifestation phenomenon of present time. Amongst seizure of symbolic dimension contained in these games universe, we´ll check a possibility of the event an experience of the sacred in its context. The study has been carried out at the Postgraduate Program in Religions Sciences (CsRs) at Universidade Federal da Paraíba ; fitting into a line research Religion, Culture and Symbolic Production, as well as in the Studies and Research Group about Anthropology of Imaginary. They have chosen methods and techniques of research that have made possible verification about raising hypothesis the typical selected study for analysis was a structural-historical descriptive research, with a qualitative approach of social-anthrop-phenomenon. As techniques for fact-gathering in a research field was used a participating observation, teaching manuscripts, the notes inside the field diary accompanied by the theoretical compilation, the interviews, the open-questionnaires with structural questions and the Test Application Archetypical of the 9 Elements AT-9. While interdisciplinary research, was necessary to fetch subsidies from Maffesoli´s understanding sociology; in the anthrop-theories related to the mythical-ritual process and the sacred experiences in the past and Turner, Lévy-Strauss and Eliade´s present time; in the proposal about the games, category that circumscribes the object of the study, in Juizinga, Retondar and in the book of the player Dungeons & Dragons (guided of the RPG adventures); and in the field of the imaginary, Durand, Pitta and Lahud Loureiro. The theoretical studies were confronted with the presupposition of the Imaginary General Theory (TGI).The collect date in the field research and achieved results amongst AT-9 application, made possible a realization of an analysis more selective and safe of the phenomenon, checking wretched the sense to the game and to play in this specific case the RPG game observed, the individuals players organized the tribal manner and presented behavior inclined to the society. The play evasion that can occur like an artifice that causes the escape from the objective reality that can represent, in the imaginary field, a time escape that consumes and leads to finite nature. The archaism already is one of meanings and life significant and to live. These factors, among others, lead the religion field movement to areas before respected profane and, in the game case a cyclic return of the zymology related to the sacred, benefit experiences of the sacred, even though the virtual way. To take oneself non-existence of the other analysis of the game phenomenon in the field of the CsRs, this research comes to occupy an omission, getting a spacious field of researches, at the same time as this factor checks its originality.
Esta investigação se propôs identificar qual o sentido da revivência dos mitos na contemporaneidade, na esfera dos jogos de Roleplaying Games (RPG, uma das mais recentes manifestações do fenômeno na atualidade), através da apreensão da dimensão simbólica contida no universo desses jogos, e verificar a possibilidade da ocorrência de uma experiência do sagrado em seu contexto. O estudo foi realizado no Programa de Pós-Graduação em Ciências das Religiões (CsRs) na Universidade Federal da Paraíba, inserindo-se na linha de pesquisa Religião, Cultura e Produção Simbólica, bem como no Grupo de Estudos e Pesquisas em Antropologia do Imaginário. Foram escolhidos métodos e técnicas de pesquisa que possibilitassem a verificação da hipótese levantada. A tipologia selecionada para a análise foi a pesquisa descritiva histórico-estrutural, com abordagem qualitativa do tipo sócio-antropo-fenomenológica. Como técnicas para a coleta de dados na pesquisa de campo foram utilizados a observação participante, a escuta pedagógica, as anotações em diário de campo acompanhadas da compilação teórica, as entrevistas, os questionários abertos com perguntas estruturadas e a aplicação do Teste Arquetípico dos Nove Elementos AT-9. Enquanto pesquisa interdisciplinar foi necessário buscar subsídios: na Sociologia Compreensiva de Maffesoli; nas teorias antropológicas relacionadas ao processo míticoritual e às experiências do sagrado no passado e na atualidade de Turner, Lévy-Strauss e Eliade; nas proposições sobre os jogos, categoria que circunscreve o objeto de estudo, em Juizinga, Retondar e no livro do Jogador Dungeons & Dragons (norteador das aventuras de RPG); e no campo do imaginário, G. Durand, Y. Durand, Pitta e Lahud Loureiro. O confrontamento dos estudos teóricos com os pressupostos da Teoria Geral do Imaginário (TGI), os dados colhidos na pesquisa de campo e os resultados obtidos através da aplicação do AT-9, possibilitou a realização de uma análise mais criteriosa e segura do fenômeno, conferindo o sentido atribuído ao jogo e ao jogar pelos indivíduosjogadores. O uso da TGI, ao favorecer o desvendamento dos micro-universos simbólicos dos indivíduos-jogadores, permitiu que se confirmasse a hipótese de que o jogo e o jogar (nesse caso específico o jogo de RPG), se mostraram profundamente reveladores da subjetividade humana. Na roda de jogo de RPG observada, os indivíduos-jogadores se organizaram de maneira tribal e apresentaram comportamentos inclinados para a socialidade. A evasão lúdica que pode ocorrer como um artifício ocasionador da fuga da realidade objetiva pode representar, no campo do imaginário, uma fuga do tempo devorador que conduz à finitude. Já o arcaísmo é um dos fatores que favorecem uma abertura para a transcendência em busca de elementos reveladores dos significados e significâncias da vida e do viver. Esses fatores, dentre outros, induzem o deslocamento do campo religioso para áreas antes consideradas profanas, e no caso do jogo, um retorno cíclico das simbologias relacionadas ao sagrado, favorecendo experiências do sagrado, mesmo que de forma virtual. Levando-se em conta a inexistência de outras análises do fenômeno jogo no âmbito das CsRs, essa pesquisa vem preencher uma lacuna, promovendo uma ampliação do seu campo de pesquisas, ao mesmo tempo em que esse fator lhe confere originalidade.
Mokhtar, Shehram. „Sacred Spaces and Expressive Bodies: At the Urs of Lal Shahbaz Qalandar“. Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/12956.
Der volle Inhalt der QuelleYun, Kyoim. „Performing the sacred political economy and shamanic ritual on Cheju island, South Korea /“. [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278198.
Der volle Inhalt der QuelleSource: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 4015. Advisers: Richard Bauman; Roger L. Janelli. Title from dissertation home page (viewed May 7, 2008).
Woods, Linda Del. „Seven sacred spaces : an intertextual investigation“. Thesis, Queensland University of Technology, 2002.
Den vollen Inhalt der Quelle findenTOLA, FABRIZIO. „Parole e immagini nella ritualità della Settimana Santa in Sardegna. Fonti scritte e sculture lignee nella pratica rituale dell’epoca moderna“. Doctoral thesis, Università degli Studi di Cagliari, 2016. http://hdl.handle.net/11584/266742.
Der volle Inhalt der QuelleSudirana, I. Wayan. „Gamelan gong luang : ritual, time, place, music, and change in a Balinese sacred ensemble“. Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44243.
Der volle Inhalt der QuellePemberton, Diana Ruth. „The Sacred Transfigured“. Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1587732487572178.
Der volle Inhalt der QuelleSugiyama, Nawa. „Animals and Sacred Mountains: How Ritualized Performances Materialized State-Ideologies at Teotihuacan, Mexico“. Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11530.
Der volle Inhalt der QuelleAnthropology
Tronu, Carla. „Sacred space and ritual in early modern Japan : the Christian community of Nagasaki (1569-1643)“. Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/13820/.
Der volle Inhalt der QuelleAndres, Emmanuelle. „Entre sacrifice et sacré : l'écriture de Toni Morrison“. Thesis, Tours, 2009. http://www.theses.fr/2009TOUR2011/document.
Der volle Inhalt der QuelleThis study investigates Toni Morrison’s oeuvre from the standpoint of the sacred, and in particular how the sacred bears upon the writing itself, thus transforming the text into the locus and condition of the reader’s experience. Morrison’s work is thematically and formally predicated upon an access to the sacred/holy. The concept of the sacred is indeed highly relevant in Toni Morrison’s work, since the very act of composing/conducting the novels is heard and set in an affective language which often renders the non-rational element of the divine, referred to here as the “holy”. Its ability to move and astound the reader is rendered through actual or textual sacrifice. As the title of her latest novel, A Mercy, suggests, the sacrificial gesture which is reproduced in the reading/writing experience (following Meschonnic’s concept of “lecture-écriture”) creates an intimate link between the characters’ sacrificial deaths and the gift of the book, thereby inscribing sacrifice and violence at the very heart of the novels. The idea of separation conveyed by the etymology of the word “sacred” is explored through the dichotomy of “purity” versus “impurity” in the novels, where characters labelled as either pure or impure participate in the sacralising process. The concept of the sacred/holy not only accounts for the impact of Toni Morrison’s writing on the reader; it also sheds light on the dialogical nature of her work from which arises the shared impulse that is the reading/writing of the book
Garcia, Oscar. „Rafue Ite! Ethnographie d’un bal rituel amazonien (Murui-Muina-Uitoto, Amazonie colombienne)“. Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH178.
Der volle Inhalt der QuelleThis thesis is dedicated to the ritual balls (ritual dances) of the Murui-Muina (also called Uitoto), a people from the North-West area of the Amazon forest (from the region of the Medio-Caquetá). It is an analysis of the different rites that make up the dances and the shamanism of the Murui-Muina, based on an ethnographic study e of the "Yuakɨ Ball" (or "Ball of the Fruits").This research shows that the Yuakɨ Ball is an event that brings together different patrilineage groups and aims at managing the environment surrounding the society and healing from epidemics. The thesis is composed of four parts, divided into two volumes. The first volume is dedicated to murui-muina shamanism and the second to Yuakɨ's ball. In the two volumes, cosmology, ritual procedures and the relationships between those participating in the dances are studied. This analysis is based on an ethnographic study but also on ancient oral traditions, transmitted from one historical period to the next one and told during mythical ceremonies and narrations, such as the bakakɨ and the zomarafue. The existing ethnography on the Murui-Muina will thus be reunited, reinterpreted and compared to the new data collected.In the ecological model of this people, which emerges from this thesis, life is conceived as an incessant struggle between human and non-human groups, regulated by norms such as the prohibition of endo-cannibalism or the revenge (the only legitimate violence). Human and non-human groups are placed under the authority of "Master" spirits and human beings must negotiate their lives with other beings who inhabit their environment (animals, plants, minerals, etc.). This research also shows the mnemonic strategy used by Murui-Muina during the rites studied and wants to be one of the rare contributions to the study of ritual dance in the Amazon area. It is therefore a study that combines anthropology of nature, anthropology of memory and anthropology of dance
Hardy, Gabor. „A Ritual in Perspective: An Ethnographic Analysis of a Lakota Sundance At Hoosier National Forest“. OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/468.
Der volle Inhalt der QuelleLafasciano, Luigi. „Archeologia e Topografia del sogno rituale dall’Arcaismo alla Tarda Antichità nel mondo Greco-Romano“. Doctoral thesis, Universita degli studi di Salerno, 2019. http://elea.unisa.it:8080/xmlui/handle/10556/5788.
Der volle Inhalt der QuelleThe goal of the thesis is an analysis of the evolution of the cognitive and ritual devices related to dreams and visions in different cultic contexts – from the hero cult in ancient Greece, to those of epiphanic and healing deities during Antiquity, to that of the Christian saints in Late Antiquity – with the aim of tracing the diachronic change of the cultural functions of vision in relation to the construction of the identity of the communities here analysed. The research presents two complementary levels: that of religious history and anthropology concerning the development of the ritual devices, and that of archaeology and topography concerning the evolution of the ritual patterns and of the topographical relationship between the spaces devoted to ritual dreaming and the other areas of the cities. We therefore tried to outline a material history of the role of visions in relation to the construction and evolution of the cultural memory and its materialization in space.
XVII n.s. (XXXI ciclo)
Sumsion, Ann Elizabeth. „The Search for the Sacred in Gabrielle Roy“. Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3252.pdf.
Der volle Inhalt der QuelleAlmeida, Márcio Antônio de [UNESP]. „Mistagogia da música ritual católica romana: estudo teórico-metodológico“. Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/95148.
Der volle Inhalt der QuelleUniversidade Estadual Paulista (UNESP)
Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar...
The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
Ceccarelli, Letizia. „Sacred space in Latium vetus : an analysis of the topographical, ritual, social and political importance of sanctuaries : the case study of Ardea“. Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648438.
Der volle Inhalt der QuelleAlmeida, Márcio Antônio de 1970. „Mistagogia da música ritual católica romana : estudo teórico-metodológico /“. São Paulo : [s.n.], 2009. http://hdl.handle.net/11449/95148.
Der volle Inhalt der QuelleBanca: Maria Aparecida Bento
Banca: Valeriano dos Santos Costa
Resumo: Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
Mestre
Schmitt, Eve-Emmanuelle. „Les guérisseurs traditionnels corses : approche psychanalytique du "don de guérison" et du rituel thérapeutique“. Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAG037.
Der volle Inhalt der QuelleSacred rituals are at the center of traditional therapeutic practices. The island of Corsica is home to different types of traditherapists, notably the signadori. They show a particular connection between a transitioning social discourse, their own psychic conflicts and the demand. This clinical research, with an ethnopsychoanalytic perspective, is based on interviews conducted in the field with healers. Data collected were analysed in accordance with the standardised IPA (Interpretative Phenomenological Analysis) method. A psychopathological episode, also considered as an « initiatory crisis » in hindsight, would lead to the « gift ». It represents a system of symbolic exchange, underpinned by the original debt, which dialectises ambivalence and otherness. The hold drive is at the center of this system. The prohibitions that secure this drive constitute an intrapsychic sacred space. Their transgression or ritualized reminder could well appear prototypical witchcraft actions and those to conjure them
Mazzetto, Elena <1981>. „Les typologies des sanctuaires mexicas et leur localisation dans l'espace sacré du Mexique préhispanique : lieux de culte et parcours cérémoniels dans les fetes des vingtaines à Mexico-Tenochtitlan“. Doctoral thesis, Università Ca' Foscari Venezia, 2012. http://hdl.handle.net/10579/1263.
Der volle Inhalt der QuelleHilmy, Masdar. „Islam and Javanese acculturation : textual and contextual analysis of the slametan ritual“. Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21218.
Der volle Inhalt der QuelleThe hypothesis underlying this work is that the slametan is a prototype of syncretistic ritual, the representative of Islamic elements---as its core---on the one hand, and local traditions---as its periphery---on the other. This work will argue against the theory of the slametan developed both by Geertz and Woodward. The first scholar sees the slametan from a socio-cultural perspective only, while the latter views it on an Islamic theological basis. The current writer argues that one should employ a holistic perspective to see the slametan comprehensively; both from "inside" (religious perspective) and "outside" (cultural perspective).
Manirambona, Jean Bosco. „Nature du discours sur la fondation de la monarchie sacrée du Burundi et son organisation politique“. Doctoral thesis, Universite Libre de Bruxelles, 2013. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209560.
Der volle Inhalt der QuelleDoctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
Brandibas, Jacques. „TRAITE DE PSYCHOPATHOLOGIE ET THERAPEUTIQUE REUNIONNAISES“. Phd thesis, Université de la Réunion, 2003. http://tel.archives-ouvertes.fr/tel-00098118.
Der volle Inhalt der QuelleBatino, Sabrina. „Itinerari del sacro nelle forme del bere : articolazioni morfologiche e funzionali della ceramica greca ad uso potorio in ambito rituale“. Oxford [u.a.] Archaeopress, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=017727978&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.
Der volle Inhalt der QuelleTirloni, Salone Ilaria. „Manifestazioni del sacro e pratiche rituali in Italia meridionale e Sicilia nella prima età del Ferro (IX-VII secolo a.C.)“. Thesis, Rennes 2, 2014. http://www.theses.fr/2014REN20047.
Der volle Inhalt der QuelleThe reconstruction of the sacred manifestations and of the ritual and/or cult practices in Southern Italy, Sicilyincluded, in the 9th-7th B.C., is an ambitious project, because it is necessary to approach insubstantialaspects, linked to the spirituality, non readable in the archaeological evidence. Choosing, furthermore, theproto-historical period reveals another /a bigger difficulty, since the literary sources are almost absent. Theanalysis of the archaeological documentation, conducted through three research guidelines- the space, bothnatural and human, the buildings and the findings- has created a new interpretative model based on thecultual markers. These are recurring elements, enduring in the centuries, related to the depositional pattern orthe presence of particular objects. The specific attention due to the context is the key factor of the research,which uses a new criterion for the findings analysis, not based on the traditional division of production classes, but on their function. The presence of the rite and of the cult has been detected in 166 sites, identified as cultual places or even ritual places (anaktora), and has been compared with settlements and funerary contexts of the same period and geographical area. The result is the reconstruction of the sacred aspect which aims at giving a portrait of Greek and Indigenous communities in the cult sphere
Cavalcanti, Alberes de Siqueira. „O SAGRADO E O PROFANO NA EDUCAÇÃO: um estudo do imaginário religioso na escola pública“. Universidade Federal do Maranhão, 2007. http://tedebc.ufma.br:8080/jspui/handle/tede/147.
Der volle Inhalt der QuelleThis work is a quality research about the religious imaginary on the public education. The categories of conception are sacred and profane. The mean proposals are to define the process of secularization in the occidental culture, its reflections on the school universe, the comprehension of the religious imaginary of the school community and the images and symbols mapping found at the public school. The study was carried out at two municipal schools in São Luís. The data survey about the researched public was made through open questionnaire, drawing and text. Besides, were included the observation in loco and pictures of the place. The research is based on the studies of Mircea Eliade and Gilbert Durand and shows the sacred and profane representations on the symbolic universe of schools and how they reflects on the pedagogical work. The study shows up the religious imaginary there observed characterized for day images and Jewish-Christian symbolism, all through survey and interpretation of the school space-time symbolism. The events carried out at the school stand out as rituals geared toward the school microcosm establishment. The survey shows the interpretation of the school from its symbolism onwards as sacred space-time devoted to the knowledge and discipline in a moving ritual of students to the social life. The work reveals the image of a heroic and redeeming school by the relation of images of ascension, illumination and separation.
Trata-se de pesquisa de natureza qualitativa acerca do imaginário religioso na escola pública, tendo como base conceitual as categorias sagrado e profano. Seus principais objetivos são a caracterização do processo de secularização na cultura ocidental e sua implicação para o universo escolar; a apreensão do imaginário religioso da comunidade escolar; o mapeamento de imagens e símbolos presentes na escola pública. O estudo tem como campo de trabalho duas escolas públicas municipais de São Luís. O levantamento de dados junto ao público pesquisado é feito por meio de questionário aberto, desenho e produção textual. Adota-se ainda a observação in locu e o registro fotográfico do espaço escolar. Tomando como base teórica principal os estudos de Mircea Eliade e Gilbert Durand, a pesquisa identifica as representações do sagrado e do profano no universo simbólico das escolas e como essas repercutem na prática pedagógica. Por meio do levantamento e da interpretação da simbologia do espaço-tempo escolar, o estudo evidencia o imaginário religioso ali presente marcado predominantemente por imagens diurnas e pelo simbolismo judaíco-cristão. Os eventos realizados na escola sobressaem enquanto rituais voltados para o estabelecimento do micro-cosmo escolar. A pesquisa resulta numa interpretação da escola a partir do seu simbolismo, enquanto espaço-tempo sagrado dedicado ao conhecimento e à disciplina, num ritual de passagem de alunos e alunas para a vida em sociedade. Pela constelação de imagens ascensionais, espetaculares e diairéticas, associada à crença de que a escola é o lugar onde se prepara às pessoas para ser alguém na vida, revela-se a imagem de uma escola heróica e redentora.
Lima, Tânia Pessoa de. „O sagrado e o ritual vividos em um grupo de Danças Circulares Sagradas de Findhorn sob o enfoque de Carl G. Jung e Roy A. Rappaport“. Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1929.
Der volle Inhalt der QuelleCoordenação de Aperfeiçoamento de Pessoal de Nível Superior
The present research is aimed at reporting the testimonies of the participants of the Sacred Circle Dances of Findhorn regarding the experience of the sacred, and defines the role of this experience for the individual and for contemporary culture. Sacred Circle Dances of Findhorn is the name given to the practice of the dancing in round formation and other group dances, whether traditional or recently choreographed, which are held according to a movement started by Bernhard Wosien, with the spirit of the group work proposed by the Findhorn Foundation in Scotland, where they started, developed, and spread to many countries. In Findhorn, such dances achieved status of ritual and were focused on the experience of the sacred, although several purposes are accepted. However, studies conducted so far have not been dedicated to the basic focus, which is the path we choose to follow. The theories of Carl G. Jung and Roy R. Rappaport were used as theoretical support in what concerns the conceptions of sacred and ritual, besides taking into account some analysis on the overview of the way of being religious in contemporary times. The method used was qualitative, and data were gathered in the work field which the researcher participated. The research was performed in a group formed especially for this purpose and conducted by the researcher, in fifteen weekly meetings of two hours each. The reports were audio-recorded and transcribed. Data were organized and handled by building the technique of Lefèvre s Discourse of the Collective Subject. It was revealed that the sacred was experienced in the group studied as a process consisting of three elements. The first refers to the experience of two states of existence, that is, one that connects to the everyday life and the other to a wider order. The second deals with the experience of meeting a large body which the participants feel they are part of, as if attached to a greater being configured as an experience of comprehensive unit. The third element was present through the arrangement awareness of learning the meanings posed by living, and elaborations on their own life can be extracted from it, thus guaranteeing greater awareness. For the individual, the experience of the sacred can enable the perception of another personality, different from consciousness, with glimpses of the experience of wholeness and unity, and some relationship with the self, which are important aspects for the process of individuation. As for contemporary times, and with no necessity of joining some religion, this kind of experience can mean the removal of the sanctification or projection of the non-flexible context sacred, the replacement of the sacred in what is central and unifies humanity in the sense eternity and truth. This scenario favors the ecosystem adaptation that is essential for the continuity of human life. The Sacred Circle Dance Findhorn is related to the round formation dances from communities far from urban centers, probably born of sacred and religious elements. The operation is in connection to the characteristics of the religious way of being in contemporary times and in large cities. Practices of circle dances aimed only at numinous states, mistakenly interpreted as if sacred, would lead to the understanding that the sacred is something trivial and does not require some work of consciousness. In this manner, and packed by late modernity trends, the sacred term may be used imprecisely
O objetivo principal da presente pesquisa é revelar nos depoimentos dos participantes das Danças Circulares Sagradas de Findhorn a vivência do sagrado e situar o papel dessa vivência para o indivíduo e para a cultura contemporânea. Danças Circulares Sagradas de Findhorn é o nome dado à prática das danças de roda e outras formações de danças em grupo, sejam elas tradicionais ou coreografadas na atualidade, e que acontecem conforme o movimento iniciado por Bernhard Wosien, tendo como espírito a proposta de trabalho em grupo da Fundação Findhorn, na Escócia, onde foram lançadas e obtiveram crescimento, e a partir de onde foram difundidas para diversos países. Em Findhorn, tais danças ganharam formato ritual e foco último na vivência do sagrado, embora acolham propósitos diversos. Contudo, as pesquisas realizadas até então não se ativeram ao foco principal, caminho esse escolhido nesta pesquisa. As teorias de Carl G. Jung e de Roy R. Rappaport serviram de suporte teórico no que se refere às concepções sobre o sagrado e o ritual, além de se levar em conta algumas análises sobre o panorama relativo ao modo de ser religioso na contemporaneidade. O método utilizado foi o qualitativo, e os dados foram obtidos por meio do trabalho de campo do qual a pesquisadora participou. A pesquisa foi feita em um grupo formado para esta finalidade e conduzido pela pesquisadora, em quinze encontros semanais, de duas horas cada. Os relatos foram gravados em áudio e transcritos. Os dados foram organizados e tratados pela técnica de construção de discursos do sujeito coletivo de Lefèvre e revelaram que o sagrado foi vivido no grupo pesquisado como um processo composto por três elementos. O primeiro se refere à vivência de dois estados de existência, ou seja, um que se liga à vida cotidiana e outro a uma ordem mais ampla. O segundo trata da vivência de reunião num grande organismo do qual o participante se sente fazendo parte, como se unido a um ser maior, configurando-se como uma vivência de unidade abrangente. O terceiro elemento se fez presente pela disposição da consciência de apreender os sentidos suscitados pela vivencia, podendo extrair dela elaborações relativas à própria vida, portanto com ampliação da consciência. Para o indivíduo, essa vivência do sagrado pode possibilitar a percepção de outro centro da personalidade distinto da consciência, com vislumbres da vivência de totalidade e unidade e algum relacionamento com o self, aspectos importantes para o processo de individuação. Para a contemporaneidade e sem que seja preciso se filiar a uma religião, esse tipo de experiência pode significar a retirada da santificação ou projeção do sagrado de contextos não flexíveis, a recolocação do sagrado no que é central e que unifica a humanidade, no sentido de eternidade e de verdade. Isso favorece a adaptação ecossistêmica, fundamental para a continuidade da vida humana. A Dança Circular Sagrada de Findhorn está relacionada às danças circulares das comunidades afastadas dos centros urbanos, provavelmente carregadas de elementos sagrados e religiosos. Seu funcionamento está afinado com características do modo de ser religioso na contemporaneidade e nas grandes cidades. Quando o consumo de práticas de danças circulares tem como objetivo apenas os estados numinosos, interpretados equivocadamente como se fossem o sagrado, poder levar à compreensão de que o sagrado é algo trivial que não necessita do trabalho da consciência. Nessa situação, e embalados por tendências da modernidade tardia, o termo sagrado pode ser utilizado de modo impreciso
Hawkes, Joel Nathanael. „Sacred Wessex : the ritual performance of place in the work of Thomas Hardy, John Cowper Powys and Mary Butts, 1871-1937“. Thesis, University of Bristol, 2011. http://hdl.handle.net/1983/05b1fd4d-da87-42a5-bfbe-b7270397b78f.
Der volle Inhalt der QuelleRaymond, Holly A. „Cultic Niches in the Nabataean Landscape: A Study in the Orientation, Facade Ornamentation, Sanctuary Organization, and Function of Nabataean Cultic Niches“. Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2334.pdf.
Der volle Inhalt der QuelleOliveira, Ilka Maria da Silva. „A Representação social do corpo no ritual de promessa no catolicismo da cidade do Recife“. Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/965.
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This dissertation discusses the social representation of the body in the promise rituals in the catholicism, characterized by the pluralism of the manifestations, present in the cultural and religious experience, resulting from the construction of meanings of the devotee relationship with the sacred. The participant's universe was defined in the three great religious celebrations, that happens in the urban perimeter of the city of Recife/PE and where concentrates a great number of followers, which were chosen in a random way and that they accepted to answer an interview of open questions, in order to bring the interviewees, to think and to talk about the importance of the body for the accomplishment of his promise ritual. This study is based in the Theory of the Social Representations and their theoretical of reference, for now, we apprehended the symbolic universe of speaking and of acting, classifying the social representations that go beyond the execution of the promise, through the speech of the devotee , explaining on the mechanisms that are used to understand the need to express with the body the devotion. Located in the field of the Sciences of the Religion, It has the intention of getting to do present an idea, through an object, which not always it is conscious for the individual. By the approach with the phenomenon of the payment of the promise, we noticed how they live their practices devocionais, as they aim at and they anchor them and how that contributes for the conservation of the 'habitus' in the Brazilian religious field. In the conclusion phase, we analyzed the explicit behaviors, linked by an intentional causal relationship, centered in the totality of the speech, with few generic subjects that represent the group. We built nested and systematized arguments established starting from the consensus interpretations and of the critic of the creative contradiction. We will present the transposition of the data, punctuating the relationships between the social representations and the symbolic elements that were mapped, as characteristic result of the research.
Discute-se na presente dissertação, a representação social do corpo nos rituais de promessa no catolicismo, caracterizada pelo pluralismo de manifestações presentes na experiência cultural e religiosa, resultantes da construção de significados da relação do sujeito devoto com o sagrado. O universo dos participantes foi definido nas três celebrações de grandes eventos religiosos, que se dá no perímetro urbano da cidade de Recife/PE e onde concentra um grande número de fiéis, os quais foram escolhidos de forma aleatória e que aceitassem responder a uma entrevista de perguntas abertas, para fazer o entrevistado pensar e falar sobre a importância do corpo para a realização do seu ritual de promessa. Este estudo está fundamentado na Teoria das Representações Sociais e seus teóricos de referência, apreendemos o universo simbólico do falar e do agir, categorizando as representações sociais que vão além do cumprimento da promessa, através das falas/entrevistas dos (as) devotos (as), esclarecendo sobre os mecanismos que são empregados para compreender a necessidade de expressar com o corpo a devoção. Situado no campo das Ciências da Religião, o trabalho tem a intenção de conseguir fazer presente uma ideia, por intermédio de um objeto, o que nem sempre é consciente pelo indivíduo. Pela aproximação com o fenômeno do pagamento da promessa, percebemos como vivenciam suas práticas devocionais, como objetivam e as ancoram e como isso contribui para a conservação da tradição no campo religioso brasileiro. Na fase de conclusão, analisamos os comportamentos explícitos e implícitos, ligados por uma relação causal intencional, centrada na totalidade do discurso, com poucos sujeitos genéricos que representam o grupo. Construímos argumentos hierarquizados e sistematizados estabelecidos a partir das interpretações de consenso e da crítica da contradição criativa. Apresentamos a transposição dos dados, pontuando as relações entre as representações sociais e os elementos simbólicos que foram mapeados, como resultado característico da pesquisa.
Lao, Oliveros. „Ritual and the sacred in Peter Shaffer's theatre : a study of The Royal Hunt of the Sun, Equus and The Gift of the Gorgon“. Thesis, University of Macau, 2007. http://umaclib3.umac.mo/record=b1781053.
Der volle Inhalt der QuelleWilliams, Scott Andrew. „Visualising a complex ritual landscape : gaining a new perspective on the Late Period/Early Ptolemaic sacred landscape of North Saqqara through the application of digital technologies“. Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/113417/.
Der volle Inhalt der QuelleKarlsson, Sandra. „Det sakrala landskapet i Olands härad“. Thesis, Uppsala University, Department of Archaeology and Ancient History, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-121349.
Der volle Inhalt der QuelleThis paper analyses the existence and nature of the sacred landscape Olands härad during the Bronze Age and Iron Age. Olands härad is located in Northern Uppland, onthe way to Östhammar, about 30 km northeast of Uppsala. The interpretations are done with help of place names studies as well as archaeological finds. The results indicate that different types of cult locations can be found in the area.
Souza, Tamara Pereira de. „Kairós e o tempo ritual sagrado em Edmund Leach: uma investigação à luz dos significados do mito de Kairós“. Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1962.
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In recent years, more specifically since the modern era, the phenomena rituals have been object of formation of concepts both in the context of the studies of Sciences of Religion, as well as of the social sciences. Within this perspective, Edmund Leach proposed a model of time ritual where in each intermission of ritual festivities, situated between periods of social life, represents a change from the normal order-profane existence to the unusual order-sacred and thus retroactively. However, when addressing the knowledge about the intermission of Sacred Time, in Leach configured in his own time ritual proposal and conceived as a taboo area, marginal, from another world, we have identified that this represents an area insufficiently studied by the same author who interpreted this ritual domain exclusively, from mythological elements associated with the notion of Cronus, leading us to assume that some issues have been "hidden". .In this respect, and taking as a reference that, for some traditions of ancient Greece, the time was designed from a dual perspective, our research focused on an interpretation of Sacred time interval, in Leach in the light of Kairos. This research which was developed based on the bibliographical research method, reached results indicating that while the time interval, in Leach interpreted in the light of the myth of Cronus, manifests itself as part of a linear sequence which combines switchovers and stops between Sacred Time while this same interval ritual associated with kairological time, denotes not a part of time, but its origin or an outburst of eternity in time pulsing between speed (continuum) and immobility, follows an irreversible and one-way course when time rewinds and stops. It is expected from the results of this research to contribute to the context of the Sciences of Religion, Social Sciences and Psychology regarding the knowledge of the Sacred Time in Leach as benchmarks for future researchers who intend to discuss and deepen the theme
Nos últimos anos, mais especificamente, desde a era moderna os fenômenos rituais, tem sido objeto de formação de conceitos tanto no contexto de estudo das Ciências da Religião, quanto das Ciências Sociais. Dentro desta perspectiva Edmund Leach propôs um modelo de tempo ritual em que cada intervalo de festividades rituais, situado entre períodos da vida social, representa uma mudança da ordem Normal-Profana da existência para a ordem Anormal-Sagrada e, assim, retroativamente. Contudo, ao abordarmos o intervalo de Tempo Sagrado, em Leach concebido como uma zona tabu, marginal, do outro mundo, identificamos que este representa um domínio insuficientemente estudado pelo mesmo autor que interpretou este domínio ritual exclusivamente, a partir de elementos mitológicos associados à noção de Cronos, levando-nos a supor que algumas questões ficaram escondidas . Neste sentido e, tomando como referência a crença adotada por algumas tradições da Grécia antiga, de que Cronos e Kairos, representavam dois aspectos do tempo, distintos e em oposição embora, de mesma natureza nossa investigação centrou-se em uma interpretação do intervalo de Tempo Sagrado, em Leach à luz de Kairos. Esta investigação que foi desenvolvida tendo por base o método bibliográfico de pesquisa alcançou resultados indicando que o intervalo de Tempo Sagrado, em Leach interpretado à luz do mito de Cronos, manifesta-se como parte de uma sequência linear que conjuga repetições e paradas entre Tempo Sagrado e Tempo Profano enquanto este mesmo intervalo ritual associado ao tempo kairológico, denota não uma parte do tempo, mas, sua origem ou, uma irrupção da eternidade no tempo que pulsando entre velocidade (continuum) e imobilidade, segue um curso irreversível e unidirecional quando o tempo retrocede e pára. Espera-se a partir dos resultados desta pesquisa contribuir com o contexto das Ciências da Religião, Ciências Sociais e Psicologia a respeito do conhecimento do Tempo Sagrado, em Leach, bem como com referenciais de futuros pesquisadores que tenham a intenção de abordar e aprofundar o tema
Kupperman, Jeffrey Stuart. „Where the Goddess and God walk : an examination of myth and ritual in revivalist Pagan Sabbat celebrations with particular reference to the Temple of the Sacred Craft“. Thesis, University of Liverpool, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490793.
Der volle Inhalt der QuelleKuchuk, Nika. „From the Temple to the Witch’s Coven: Journeying West with Kali Ma, Fierce Goddess of Transformation. A Study of Contemporary Kali Worship in North America: Syncretism, Sacred Relationships, and the Gendered Divine“. Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23711.
Der volle Inhalt der QuelleKrawczyk, Johanna. „Agresser le spectateur : généalogie d'une politique : Edward Bond, Rodrigo Garcia, Hanokh Levin“. Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA074.
Der volle Inhalt der QuelleThe purpose of my research is to construct the concept of aggression, making it applicable to textual and scenic poetics while accounting for its fundamental duality. This violence, both as created by the playwright and as received by the spectator, can be construed as a “dramatizing action” (Marie-Madeleine Mervant-Roux); in other words, as a set of formal processes aimed at producing violent effects upon the spectator. Over history, it has taken on a variety of forms and meanings that Frédéric Gros’s “foyer de sens” (“focus of meaning”) methodology makes apparent. We can thereby identify three variants in the meaning of the same dimension of the principle of aggression. The first considers aggression as the act of introducing a disorder or disruption, relating theatrical violence to a playful strategy of confronting the spectator with the sacred. It can be noted in the Plato’s rejection of poetry imitative of the city, in Antonin Artaud’s Theatre of Cruelty and, in the post-modern era, in certain productions that use performance, like those of Rodrigo García. The second variant imagines aggression as an action that creates an ethical or intimate instability. It assimilates theatrical aggression with emotional destabilization. With Aristotle’s Poetics, aggression is thought of as an unexpected event contingent upon a series of discordances and surprises. This modality was reconfigured by Edward Bond in the 1960s. The third variant sees aggression as the act of inciting someone to do something, either by assuming a threatening attitude or by challenging him in some way. In this case, theatrical aggression is akin to a political strategy, and is exemplified by the plays of Bertolt Brecht. Structured dialectically, this aggression was reconfigured in a unique way by Hanoch Levin in the 1970s. Regardless of form, aggression relies upon surprise. As a jolt to the spectator, it attests to a momentary abolition of the theatrical framework: a disappearance of the symbolic, in a social, ethical, or political perspective
Schmitt, Kenneth Howard. „Living Islam in Jerusalem : faith, conflict, and the disruption of religious practice“. Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/34433.
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