Dissertations / Theses: 'Ancestors'

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Fidjeland, Aron. "THE DESCENDANTS OF ANCESTORS." Thesis, KTH, Arkitektur, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-169063.

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The thesis project the Descendants of Ancestors explores the eccentric and strangely figurative qualities of Claude Nicolas Ledoux’s (1736-1806) architectural oeuvre. The project focuses on Ledoux’s engravings and through careful reading (and deliberate mis-reading), transforms them into architectural characters. I regard these characters as Descendants of Ledoux, belonging to the same bloodline but unmistakably shaped by their conception in contemporary times.
Examensprojektet “the Descendants of Ancestors” undersöker de excentriska och figurala kvaliteterna i arkitekten Claude Nicolas Ledoux (1736-1806) verk. Projektet fokuserar på Ledoux gravyrer och översätter dem genom en noggrann läsning till arkitektoniska karaktärer. Jag ser dessa karaktärer som ättlingar till Ledoux, tillhörande samma släktträd men otvetydigt formade av deras tillkomst i samtiden

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Putchinski, Mark. "Hominoid Ancestors of the Miocene." Honors in the Major Thesis, University of Central Florida, 2005. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/791.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf
Bachelors
Arts and Sciences
Anthropology

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Bertoncini-Zubkova, Elena. "Marx`s shorts and ancestors` caves:." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-95567.

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The only play by Kezilahabi, Marx`s shorts, is a political satire, so pungent that it has not yet been published, although its photocopied manuscript has been in circulation for almost twenty years (it is dated 1978). Probably it was written soon after Julius Nyerere`s pamphlet Azzmio la Arusha baada ya Miaka Kumi (1977), where he overtly admitted for the first time the failure of his policy, clearing the way for critical literary works.

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Linder, Martin. "Common Ancestors in a Generalized Moran model." Licentiate thesis, Uppsala University, Department of Mathematics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-122402.

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Starks, Erica Holmes. "Honoring ancestors through pilgrimage and creative writing." Thesis, Institute of Transpersonal Psychology, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1599165.

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Ancestor reverence, in this study, is considered to consist of reflecting on and honoring the women and men who came before us in our bloodlines, including those friends and chosen family who were part of our intellectual or spiritual lineages. Many traditions include beliefs that our consciousness continues after death, and some traditions hold that ancestors may influence the events of the living or intercede with the gods on the living's behalf. In many traditions ancestors are honored through altar building, rituals, and trance journeys. Rituals performed for the ancestors create strong familial and community bonds. This thesis work is important because it expanded the opportunities for me to understand my family dynamics and to develop relationships with my deceased foremothers and forefathers. I learned about myself in understanding my families' past and felt stronger connections to my lineage and progeny. The literature revealed that genealogy research is a form of ancestor reverence; especially in Western cultures that no longer have formalized ancestor reverence rituals and practices. Through genealogy research, I learned the names and stories of my ancestors and ancestresses and, in combination with that research, on a pilgrimage to my ancestral homeland, I explored my matriline using an archaeomythological and feminist lens that combined archaeology, anthropology, mythology, folklore, genetics, ecology, and history to search for the evidence of what women did throughout herstory. I gathered the stories focused on how women worked, lived and contributed to society throughout history, because the stories of my ancestresses, like the accomplishments of most women from 1500-1900, were often omitted from written history. A sacred journey can catapult the participant into greater and faster spiritual growth; this was true for me in that I may not have gained this wisdom otherwise. In this paper I explored the idea that ancestors were revered through multiple methods, including pilgrimage and creative writing. While altar building, rituals, trance journeys, and genealogy were most often recorded in written form in regards to ancestor reverence, they are not the only methods that can provide experience and impact to the descendant who honors their ancestors. I have tried to prove this assertion through academic research: I used a heuristic approach to carefully examine my personal experiences with each of these forms of ancestor reverence and an arts-based approach through creative writing to pen short works about my ancestors.

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Mahazi, Jasmin Anna-Karima. "Shela koma na mizimu mema - remembering our ancestors." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-90879.

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Vave is generally defined as a corpus of agricultural songs as they are sung and performed by Bajuni farmers - an ethnic subgroup of the Swahili - on the eve of burning the bush, a stage of slash and burn cultivation. Although the song’s main theme is agriculture and each cultivation step in particular is given attention, an analysis of the aesthetics of Vave from the viewpoint of oral literature unearths the secret and sacred dimension of Vave performance. Death, bereavement, resurrection, and spirituality are, besides agricultural cultivation, the basic aspects of the Vave. Indeed the Vave performance may be more correctly recognised as an ancient religious rite which has ancestral worship as a central issue. Although the worship of ancestors is irreconcilable with the Islamic belief system, Vave is still performed by the Muslim Bajuni farmers today. This essay attempts to outline in which way the ancestors are annually remembered, revived or actualised in the present by Bajuni farmers through the performance of an oral tradition.

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Linley, Keith Thomas. "Sybil's ancestors : politics in the novel, 1820-1840." Thesis, University of Kent, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.429667.

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Nicholas-Mackenzie, Lea. "Lessons from our ancestors, a legacy of leadership." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0003/MQ41813.pdf.

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Jardey, Samaya. "Shqwultuns tu s’ulxwe:nst : the voice of our ancestors." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/14722.

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Disproportionate numbers of indigenous children are removed from their birth families and placed in child welfare care and there is reason to believe the incidents of this practice will increase. The current trend threatens to assimilate indigenous peoples into mainstream Canadian society, as did the preceding state mandated Indian residential school policy. The Indian residential school experience contaminated traditional indigenous childcare values and the current child welfare system further destroys them. The purpose of this indigenous and phenomenological study is to address and eventually reverse the practice of removing Coast Salish children from their homes and placing them in child welfare care. This study identifies, describes and gives voice to the lived experiences of five Coast Salish elders who were nurtured with traditional childcare values. The findings show that the childcare values experienced by the elders are now virtually non-existent in present day Coast Salish childcare practice. The recommendations offer concrete methods for Coast Salish people to reclaim the traditional childcare values that sustained children within their birth families for thousands of years before the genesis of Indian residential school and the child welfare system.

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Mahazi, Jasmin Anna-Karima. "Shela koma na mizimu mema - remembering our ancestors." Swahili Forum 17 (2010), S. 82-90, 2010. https://ul.qucosa.de/id/qucosa%3A11487.

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Vave is generally defined as a corpus of agricultural songs as they are sung and performed by Bajuni farmers - an ethnic subgroup of the Swahili - on the eve of burning the bush, a stage of slash and burn cultivation. Although the song’s main theme is agriculture and each cultivation step in particular is given attention, an analysis of the aesthetics of Vave from the viewpoint of oral literature unearths the secret and sacred dimension of Vave performance. Death, bereavement, resurrection, and spirituality are, besides agricultural cultivation, the basic aspects of the Vave. Indeed the Vave performance may be more correctly recognised as an ancient religious rite which has ancestral worship as a central issue. Although the worship of ancestors is irreconcilable with the Islamic belief system, Vave is still performed by the Muslim Bajuni farmers today. This essay attempts to outline in which way the ancestors are annually remembered, revived or actualised in the present by Bajuni farmers through the performance of an oral tradition.

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Kusuma, Pradiptajati. "In search of Asian Malagasy ancestors in Indonesia." Thesis, Toulouse 3, 2017. http://www.theses.fr/2017TOU30109/document.

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L'Indonésie a été l'objet de la dispersion Austronésienne qui a débuté il y a environ 5000 ans depuis Taiwan, se propager à travers les Philippines et l'Indonésie, puis toucher l'Océanie à l'est, et à Madagascar à l'ouest. Malgré de nombreuses recherches en génétique sur la dispersion Austronésienne vers l'est, il y a très peu de données sur la dispersion vers l'ouest, laissant sans réponse de nombreuses questions, liées notamment au peuplement de Madagascar. Reposant sur l'analyse des données culturelles et biologiques, les populations d'Indonésie semblent avoir joué un rôle majeur dans la colonisation de Madagascar, le premier millénaire de notre ère. Cependant, le peu de populations Indonésiennes étudiées à ce jour n'a pas permis jusqu'à présent d'identifier la population indonésienne source. Dans ce présent travail, j'ai réalisé des études en génétique des populations de 12 populations Indonésiennes, qui à priori devraient éclairer l'histoire des migrations austronésiennes dans l'Océan Indien. Parmi elles sont inclus le Ma'anyan du sud-est de Bornéo qui sont les plus proches linguistiquement des Malgaches. En utilisant différents marqueurs génétiques, ma recherche a amélioré nos connaissances de la diversité génétique Indonésienne, et du lien génétique entre l'Indonésie et Madagascar. Résultats L'analyse des marqueurs uniparentaux (chr-Y et ADNmt) suggère que les Malgaches proviennent de plusieurs régions d'Indonésie, avec un lien privilégié avec le sud-est de Bornéo, le sud de Sulawesi et les îles de la Sonde. Etonnamment, les Ma'anyan partagent un nombre limité de lignées paternelles et maternelles avec les Malgaches, malgré leur proximité linguistique. Par ailleurs, en combinant l'analyse de fréquences des SNPs et l'analyse haplotypique à partir des données autosomales, il a été confirmé que la diversité génétique des Ma'anyan ne correspond pas à l'ancestralité asiatique des Malgaches. Cependant, en centrant l'analyse sur les populations du sud-est de Bornéo, l'origine de l'ancestralité asiatique des Malgaches est ancrée dans la population Banjar, un mélange de population Ma'anyan et Malaise, résultat des activités commerciales de l'empire Malais dans le sud-est de Bornéo, qui se sont poursuivies à travers l'océan Indien. Par ailleurs nos résultats ont aussi permis d'accroitre notre compréhension de la diversité génétique de l'Indonésie en identifiant (1) une nouvelle composante génétique austronésienne présente chez les Ma'anyan, et retrouvée à faible fréquence à travers l'Asie du Sud-Est, suggérant une plus grande complexité du modèle d'expansion austronésien dans la région et (2) le rôle joué par les nomades de la mer dans la structuration de la diversité génétique et les échanges entre populations dans l'Indonésie, soulignant l'histoire génétique complexe de populations suivant un mode de vie nomade
Indonesia hosts a wide range of linguistic, ethnic and genetic diversity, comprising ~600 ethnic groups and 700 living languages. Indonesia has facilitated the last substantial wave of human migration was the Austronesian dispersal ~5,000 years ago, which is thought to have originated in Taiwan. Its influence spread through Philippines and Indonesia, ultimately impacting a wide geographical area, from Remote Oceania in the east and to Madagascar in the west. Despite considerable genetic research on the eastward Austronesian expansion, there is little equivalent research on the western edge, leaving major issues unresolved regarding the settlement of Madagascar. Based on cultural and biological studies, it has been suggested that Indonesian peoples played a major role in the colonization of Madagascar from around the mid-first millennium CE (Current Era). However, poor geographical coverage of Indonesian populations has prevented the Indonesian source populations from being identified. Here, I performed human population genetic studies on 12 new Indonesian populations, which were a priori expected to shed light on the westward migration of Austronesians across the Indian Ocean. This includes the Ma'anyan ethnic group from Southeast Borneo, who are the closest linguistic siblings to modern Malagasy. Using different genetic markers (Y-chromosome SNPs, mitochondrial DNA and genome-wide SNPs), my research has improved the description of Indonesian genetic diversity, and investigated the genetic links between Indonesia and Madagascar. Results Uniparental markers (Y-chromosome and mtDNA) analyses suggest that Malagasy derive from multiple regional sources in Indonesia, with a focus on southeastern Borneo, southern Sulawesi and the Lesser Sunda islands. Interestingly, the Ma'anyan share limited paternal and maternal lineages with the Malagasy, despite their linguistic connection. Furthermore, combining SNP frequency and haplotype-based analyses from autosomal genome-wide data, it was confirmed that the genetic diversity of the Ma'anyan does not match the Asian ancestry of the Malagasy. However, by focusing on Southeast Borneo populations, strong support was found for an origin of the Asian ancestry of Malagasy among the people of Banjar, an admixed population of Ma'anyan and Malay, likely resulting from trading activities by the Malay Empire in Southeast Borneo, and later continuing across the Indian Ocean arena. These results increase our understanding of genetic diversity across Indonesia by 1) identifying the unique and undiscovered Austronesian genetic component carried by the Ma'anyan, which occurs at low levels across Island Southeast Asia and suggests a more complex model for the Austronesian expansion in this region, and 2) describing the role played by sea-nomads in structuring genetic diversity and exchanges in central Indonesia, thus revealing the complex genetic history of populations living this rare nomadic lifestyle

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Moiloa, Peter Mokhele. "Ancestors in African religion : a comparative study of the role of ancestors in the Sotho and Nguni worship and religious ethics." Master's thesis, University of Cape Town, 2003. http://hdl.handle.net/11427/6044.

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Bibliography: leaves 118-122.
Belief in ancestral spirits among the Africans has always aroused a hot debate among scholars of African Religion. To a great number of scholars this belief seems to have been exaggerated. The fact that Africans speak more about their ancestors than about God has led some scholars into thinking that God has no place in African Traditional Religion.They argue that God is not worshipped in African Traditional Religion.

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Makhanya, Ntokozo Favourite. "Isiko lokuthethwa kwedlozi." Thesis, University of Zululand, 1997. http://hdl.handle.net/10530/1120.

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Submitted to the Faculty of Arts in fulfillment of the requirements of the Honours Degree in the Department of African Languages at the University of Zululand, South Africa, 1997.
Izinhloso zalolu cwaningo ukulekelela isizwe sakithi singalahlekelwa ubuntu nobuzwe baso. Ukukhuthaza isizukulwane esisha ukuba sazi, kumbe sizimbandakanye namasiko esintu. Lolu cwaningo luzoqwashisa abantu abaningi asebalahla amadlozi akubo Ucwaningo luzophawula ngokungahlonipheki nokungagcineki kwedlozi ngernfanelo. Ucwaningo luhlose ukuvimbela isejwayezi esibi sokuthatha imikhuba noma amasiko ezinye izizwe. awesintu abeseshabalala unomphela. Kulolu cwaningo kuzothintwa imicimbi ethile. nezenzeko zokuthetha idlozi ngokukhuluma noma ngokwenza ungakhulumanga. Ucwaningo luhlose ukuveza ubuciko bomlomo isintu esinabo kwizizukulwane ngezizukulwane. Ucwaningo luzoqhakambisa ukuphathwa nokukhuseleka kwethu ngabakwelingafelwa. nkonyane. Kuyisiko elibalulekile kithina maZulu ukuthethwa kwedlozi. Amadlozi siyawakhumbula siwahloniphe ngoba aphathelene nabaphansi. Kufanele kucace, kumbe kubesobala ukuthi sikhuluma nabakithi asebekwelingafelwa nkonyane . Umlando wempilo uzothinta uzalo lonkana, kuze kufike kokhulukhulwane. Ukukhula, ukuziphatha. nempilo yentombazane nomfana ekhaya kuxhomekeke ezinyanyeni zekhaya kusukela ebunganeni baze bayokwenda, noma bendelwe. Isigaba nesinyathelo abasithathayo ekukhuleni kwabo sibikwa emadlozini ngoba kuyiwona abasingethe kulo lonke uchungechunge lwezigaba abadlula kuzona.

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Murphy, Melissa S., and Cuadros María Fernanda Boza. "Converting the living, contesting the dead: evangelization, identity, and the Ancestors." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113436.

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Christian mortuary rites and practices were considered an important component of the successful evangelization of native Andeans, but historical documents account long-term campaigns to eradicate native mortuary practices and the persistence of the ancestor cult and idolatrous practices long after the first efforts of Christianization. In this presentation, we discuss different interpretations of natives buried as Christians from different regions of the Americas, as well as the various native responses to evangelization efforts from the perspective of bioarchaeology. Drawing from postcolonial theory and interpretive archaeology, we investigate different native and Spanish strategies, including accommodation, mimicry, ambivalence, and hybridity.
Los ritos y prácticas funerarias fueron considerados un componente importante del éxito de la evangelización de las poblaciones nativas andinas. Los documentos históricos describen campañas a largo plazo para erradicar las costumbres funerarias locales, el persistente culto a los ancestros y las prácticas idólatras tras los primeros esfuerzos de Cristianización. En este capítulo, discutimos las diferentes interpretaciones que se pueden dar de los nativos que fueron enterrados como cristianos en diferentes regiones de las Américas, así como las diferentes respuestas indígenas a los esfuerzos evangelizadores, desde una perspectiva bioarqueológica. Investigamos diferentes estrategias, españolas e indígenas, desde la perspectiva de la teoría poscolonial y la arqueología interpretativa, como acomodación, imitación, ambivalencia e hibridación. Además, exploramos las diferentes dimensiones de identidad en este contexto colonial.

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Chua, Celia. "Mary, the Communion of Saints and the Chinese Veneration of Ancestors." IMRI - Marian Library / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1267545196.

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Chen, Yang T. "Sounding the Ancestors: Sangpuy Katatepan Mavaliyw and the Ancestral Spirit Imaginary." Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1752391/.

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Sangpuy Katatepan Mavaliyw is a Taiwanese Aboriginal pop artist of the Pinuyumayan ethnic group. His albums have been acclaimed by Aboriginal listeners and Han-Taiwanese mainstream music critics for capturing the traditional Aboriginal sound and evoking the presence of the ancestors. In this thesis, I explore why Sangpuy's songs are understood to evoke ancestral spirit imaginary using a semiotic approach. I compare his music to traditional Pinuyumayan music such as pa'ira'iraw and shamanic songs to demonstrate how he uses similar musical gestures to evoke the sense of ancestral spirits. Other sonic elements such as the inclusion of the soundscape of a Pinuyumayan village provides a direct link to the lived experiences of the Pinuyumayan. I also position Sangpuy's music in the broader context of nationalism in Taiwan and how Sangpuy uses his music to negotiate Aboriginal issues such as land rights and environmentalism. Through this analysis, I demonstrate how Taiwanese Aborigines are incorporating their Indigenous ideology into popular music to carve out a space for themselves in Taiwanese society and garner more support for Indigenous rights in Taiwan.

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Hall, Rebecca Sue. "Of merit and ancestors Buddhist banners of Northern Thailand and Laos /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1694502661&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Gustafsson, Berit. "Houses and ancestors : continuities and discontinuities in leadership among the Manus /." Göteborg : Göteborg Univ, 1992. http://catalogue.bnf.fr/ark:/12148/cb356982938.

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Medley, Erica. "Ancient Cataclysmic Floods in the Pacific Northwest: Ancestors to the Missoula Floods." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/581.

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Ancient Cataclysmic Floods were the Ice Age Floods that left erosional and depositional features and preceded the Missoula Floods (15-18,000 ka) in the Pacific Northwest of the United States (Allen et al., 2009). All previously studied ancient sites were visited (14) and new sites (11) were found; four Missoula Flood quarries were also visited; a total of 29 sites were studied in this thesis. The use of calcrete paleosols to provide relative age dates for flood deposits was analyzed in this thesis. Missoula Flood gravel pits were sampled in order to examine the degree of calcrete development in flood deposits of known ages. All of the Missoula Flood deposits tested contain Stage 1 calcrete soil development. Calcrete paleosols at sites with evidence for older floods were all analyzed. Eight sites have paleosols with Stage II development (3-12% CaCO3): Rulo Outcrop, Potholes Coulee, Leslie Road, Benge, E. Callaway Road, Collier Coulee, Palouse, and Connell. Five sites have paleosols with Stage II+ development (12-17% CaCO3): Brown Road, Leslie Road, Benge, Reese Coulee, and Connell. Fourteen sites have paleosols with Stage III development (17-35% CaCO3): The Dalles, Rulo Outcrop, Winans Road 1, Poplar Heights, Yakima Bluffs, Canal Outcrop, Othello Canal, Reese Coulee, Potholes Coulee, E. Callaway Road, Frenchmen Coulee, Macall, Ritzville, and East Connell. One site has a paleosol with Stage III+ development (35-50% CaCO3): Othello Canal. Ancient Cataclysmic flooding initiated in the Early Pleistocene, at least 1.5 Ma. Sixteen field sites show evidence for Early Pleistocene flooding, preserved in all six provinces: Othello Channels, Columbia River Gorge, Cheney-Palouse Scabland, Quincy Basin, Pasco Basin, and the Walla Walla Valley. There are 26 field sites with evidence for Middle Pleistocene flooding, present in all regions except Othello Channels. Eleven of those 26 sites also show evidence for Early Pleistocene floods. Evidence for Early and Middle Pleistocene floods is present over a wide distribution of elevations from 117 to 524 meters.

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Hamourtziadou, Drosili. "National truths : justifications and self-justifications of three nationalisms in Bosnia-Herzegovina." Thesis, Keele University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327637.

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Malcolm-Woods, Rachel Matthews Donald Henry Dunbar Burton L. "Igbo talking signs in antebellum Virginia religion, ancestors, and the aesthetics of freedom /." Diss., UMK access, 2005.

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Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of History. University of Missouri--Kansas City, 2005.
"A dissertation in art history and history." Advisors: Donald Matthews and Burton Dunbar. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed June 26, 2006. Includes bibliographical references (leaves 263-283). Online version of the print edition.

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James, Irma Marcia. "Reclaiming the ancestors' quilt, black women in the law networking for social change." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0007/MQ33930.pdf.

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Georgiadis, M. "The South-eastern Aegean in the Mycenaean period : islands, landscape, death and ancestors." Thesis, University of Liverpool, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288860.

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Steele, Paul Richard. "The ancestors of the Incas : the meaning of an Andean story of origins." Thesis, University of Essex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.395946.

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Laidoner, Triin. "Ancestors, their worship and the elite in Viking Age and early medieval Scandinavia." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228202.

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Ancestor worship is often assumed by contemporary European audiences to be an outdated, distant and primitive tradition with little relevance to our societies, past and present. This study questions that assumption and seeks to determine whether ancestor ideology was an integral part of religion in Viking age and early medieval Scandinavia. The concept is examined from a broad socio-anthropological perspective, which is then used to generate an overarching 'lens' for a set of case studies which analyse the cults of specific individuals in the Old Norse literary tradition. The thesis argues that the views of social anthropologists have been ignored in Old Norse scholarship for too long and that they have great potential to contribute to our understanding of the religious diversity present in typical folk-religious societies worldwide, including those of pre-Christian Scandinavia. Of particular importance in this context is the concept of 'god', which in most traditional cultures is intimately related to the idea of family ancestors. The situation of gods in Old Norse religion has been almost exclusively addressed in isolation from these socio-anthropological perspectives. The public gravemound cults of deceased rulers are discussed conventionally as cases of sacral kingship, and more recently, religious ruler ideology; both are seen as having divine associations in Old Norse scholarship. Building on the anthropological framework, this study suggests that the gods in pagan Scandinavia and Iceland, too, were perceived as human ancestors belonging to elite families. This thesis also discusses the euhemerism found in the Old Norse sources and suggests that even if medieval authors were influenced by classical writings, the 'euhemerisations' are based on real perceptions. It does not reject the existence of ruler ideology, but argues that the ideology was based on conventional and widely recognised religious practices revolving around kinship and ancestors. It introduces the concept of 'superior ancestors', used in social anthropology to denote a form of political ancestor worship used to deliberately regulate social structure. It is argued that the communal worship of deceased rulers derived from their doubly important role as social leaders and as ancestors.

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Rodriguez, Teresa Jeannette. "Lady Blood| An Intuitive Inquiry into the Transformative Effects of Remembering my Ancestors." Thesis, Pacifica Graduate Institute, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10838556.

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This somatic, depth psychological, intuitive inquiry explores the transformative and healing effects of the process of remembrance of blood ancestors in body, heart and mind as the Maya, the researcher’s paternal ancestors, understand na’b’al, blood memory, and the way ancestors are brought into present, living relationship through remembrance of ancestral story, culture, and ceremony. This study, based on personal experience, addresses the current lack of depth psychological research and understanding of the healing process of historical trauma within modern indigenous people who have grown up disconnected from the culture of their heritage. Methods used include data collection through journal entries, data analysis through the summary of somatic, relational, visionary, natural and synchronistic changes, and both intuitive and standard thematic analysis. Findings include changes consistent with a shamanic healing journey resulting in an expanded sense of consciousness, spirit and ancestor communication, and an overall increased sense of purpose, wholeness, and wellness. The study compares and contrasts indigenous with depth psychological understandings of ancestors, spirits, space and time, ceremony, balance, and healing. While many commonalities are found, the study suggests that depth psychological language and theory fall short in their ability to fully explain indigenous spiritual experiences. The study also illuminates the potential dangers of assuming that all cultures are the universal heritage of humanity. Keywords: Maya, Ancestors, Historical Trauma, Native American, Popol Vuh, Depth Psychology, Hero Twins, Lady Blood, Rilaj Mam

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Swan, Eileadh. "Traditional authority revisited : ancestors, development and an alternative tempo-morality in Ho, Ghana." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3636.

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This thesis endeavours to re-theorise traditional authority through a consideration of chieftaincy within Ghana's Asogli Traditional Area. Chiefs' increasing activity in the implementation of development projects, has piqued anthropological interest in traditional authority once more. Recent anthropological analyses have focused on chiefs' proficiency in mediating between tradition and modernity, and in particular, their ability to use their traditional past as a means towards the establishment of a modern and developed present and future. The ancestors, while a central feature of colonial studies of traditional authority, remain notably absent within these recent post-colonial studies. However, my own research suggests that traditional authorities were recognised by people as credible development leaders precisely because their authority was ancestral. I argue that tradition – by way of the ancestors – provided an alternative temporal mode through which people could realistically envisage development and future well-being. Because of their very ontological ground as once living, historical kins-people, I contend that the ancestors were able to fashion a tradition which was not temporally opposed to the present or the future, and a tradition whose authenticity was not dependent upon the eclipsing of the colonial and European relations which equally constituted it. Secondly, this thesis argues that development and future well-being was also conceived of as a moral project and one which the traditional authorities – as caretakers of ancestral morality – were best placed to oversee. Traditional morality was based upon the ideal relationship of care and respect between ancestors and their descendants. As such, chiefs and elders were increasingly valued as leaders capable of articulating and resolving tensions between freedom and obligation, accumulation and distribution. It was in the funerary context, where ancestors and morality were made, that the traditional authorities, as the ‘police of death', revealed both the honour and burden of traditional authority. I focus primarily on the views and practices of the traditional authorities themselves and those for whom the ‘traditional complex' resonated most strongly. Theoretically, I refuse to take Asogli tradition less seriously because it was discredited by some anthropologists as a modern invention. I also resist the temptation to question appearances by attributing to Asogli Traditional Authority the status of an alternative modernity. By thinking through the ancestors, this thesis seeks to engage with tradition rather than ‘tradition', but without fully subscribing to the recent ‘ontological turn' in anthropology.

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Coyle, Philip E. ""The Customs of our Ancestors": Cora Religious Conversion and Millenarianism, AD 1722-2000." University of Arizona, Department of Anthropology, 1996. http://hdl.handle.net/10150/110871.

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Using documentary and ethnographic information, an analogy is drawn between conquest-period (ca. 1722) and contemporary political and religious institutions among the Cora (Nayari) people of the Sierra del Nayar in the Sierra Madre Occidental of Mexico. Fundamental to these political and religious institutions-then and now-is the idea that the deceased elders of the Cora people continue as active agents in the lives of living Coras, particularly as the seasonal rains. Based on this analogy, an inference is extended from contemporary attitudes of Cora people in the town of Santa Teresa toward the political and religious customs that mediate their relationships with these deceased ancestors, to the possible attitudes of Cora people toward their religious customs at the time of the Spanish conquest of the region. Millenarian fear, an anxiety that is widespread in Santa Teresa as contemporary Coras confront their own failure to adequately continue the customs of their ancestors, is inferred to have been a motivating factor in the Cora's acceptance of Catholic religious customs during the colonial period of their history.

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O'Grady, Caitlin Rose. "Journeys of Our Ancestors: Conservation Science Approaches to the Analysis of Cultural Material." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/194219.

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The application and use of non-destructive portable x-ray fluorescence (XRF) analysis is a critical tool in the preservation and interpretation of cultural material. Portable XRF instrumentation produce elemental compositional data that is used to reconstruct current artifact composition, which can be related to materials and methods of manufacture, technological practice, as well as object condition and presence of corrosion surfaces. Portable XRF analysis is used to assess a variety of material classes utilized in artifact manufacture. The dissertation research is based on a series of three case studies that represent typical groups of material culture commonly encountered in conservation and conservation science research.Conservators and conservation scientists frequently undertake analysis and interpretation of disparate groups of materials. Often, these objects are tied together by research questions or themes directed by outside influences including preservation issues requiring action; curatorial research interests; museum exhibition programs; as well as many other cultural heritage stakeholders. To this end, both non-destructive and destructive tools that provide measurements of interest play critical roles in analysis. The case studies have been designed to answer common compositional questions relating to (a) bulk analysis of Chinese coins, (b) characterization of Southwestern ceramic colorants, and, (c) chemical examination of post-depositional manganese dioxide accretions occurring on archaeological ceramic materials. They evaluate the value of data produced using effectiveness of non-destructive portable XRF analysis for the interpretation of archaeological materials. The case studies provide a template for the development of conservation science research, predicated on object preservation, which produce meaningful data for the interpretation and conservation of the analyzed archaeological artifacts. Portable XRF provides useful data that is used to successfully interpret archaeological materials through (a) classification of metal alloys that can be related to published coin data, (b) identification of ceramic colorants and production technologies, and, (c) characterization of post-depositional product composition when used with established visual typologies.

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Dowling, Carol Susan. "“Find One of Your Own Kind”: Auto-ethnography and my Aboriginal Women Ancestors." Thesis, Curtin University, 2017. http://hdl.handle.net/20.500.11937/73585.

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This thesis is an exploration by Badimaya women in my family to interrogate constructions of identity as a decolonising process and generates an account of survival against colonial oppression. The common thread uniting these different strands was my own perspectives, or auto-ethnography which used family stories as strong foundations for contemporary manifestations of a living, continuous indigenous culture. I was able to explore rich, deep and revealing content that documented a counter-colonial history in Australia.

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31

Whiteley, Johanna. "The ancestors remain : dynamics of matrilineal continuity in West Gao, Santa Isabel, Solomon Islands." Thesis, London School of Economics and Political Science (University of London), 2015. http://etheses.lse.ac.uk/3141/.

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Drawing upon 21 months of ethnographic research in West Gao District of Santa Isabel, Solomon Islands, this thesis argues that relationships of absolute difference or 'alterity,' existing internally to one society, are central to processes of social reproduction. At the deepest level of ontology the West Gao lived world is based on a priori difference between three discrete categories of being. Each category - a matriclan, or kokolo - consists of a relational amalgam of genres of knowledge, human persons, and ancestral beings. These relationships are unified, bounded, and rendered distinct by virtue of a shared, inherent connection to a discrete territory. From a cosmogonic perspective, in isolation the three kokolo cannot reproduce their distinctiveness. To do so they must enter into relationships with each other. Consequently, two different forms of socio-cosmic relationships become crucial for understanding land-person connectivity in West Gao: those flowing internally to each exogamous matriclan; and those forged between different matriclans. I explore how these two forms of relationships are continually balanced against one another in both quotidian practices and ritualised exchanges. Whilst this balance is dictated by the poly-ontological structure of West Gao cosmology, I illustrate how the balance shifts in response to historical and politico-economic processes, in particular, conversion to Christianity and the increasing value of land as a monetary resource. Participant observation, extended interviews in Solomon Islands Pijin and the local vernacular - Gao, and two weeks of archival research in the National Library of Australia comprised the main methodologies used. I draw upon this data in seven analytical chapters that address: the role of ancestral agency in the shaping of historical processes; the 'ancestral' dynamics of Christian communities; place, personhood, and movement; origin narratives; the trans-generational reproduction of matrilineal identity; ritualised exchanges focused on the 'father-child' relationship; and practices surrounding mortality and burial.

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Bertoncini-Zubkova, Elena. "Marx`s shorts and ancestors` caves:: Tracing critical motifs in Kezilahabi`s play and poems." Swahili Forum; 3 (1996), S. 139-148, 1996. https://ul.qucosa.de/id/qucosa%3A11637.

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The only play by Kezilahabi, Marx`s shorts, is a political satire, so pungent that it has not yet been published, although its photocopied manuscript has been in circulation for almost twenty years (it is dated 1978). Probably it was written soon after Julius Nyerere`s pamphlet Azzmio la Arusha baada ya Miaka Kumi (1977), where he overtly admitted for the first time the failure of his policy, clearing the way for critical literary works.

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Barrett, Autumn Rain Duke. "Honoring the Ancestors: Historical Reclamation and Self-Determined Identities in Richmond and Rio de Janeiro." W&M ScholarWorks, 2014. https://scholarworks.wm.edu/etd/1539623366.

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This dissertation focuses on how history is made meaningful in the present. I argue that within the United States and Brazil, historic narratives and sites are employed in legitimizing and contesting past and contemporary social inequity. National, regional, and local narratives tell the stories of how communities and their members came to be who and where they are in the present. Social hierarchies and inequity are naturalized and/or questioned through historic narratives. Formative education includes telling these stories to children. Commemorative events and monuments tell and re-tell stories to community members of all ages. Enculturation of historical identities, the positioning of self within historic trajectories that connect the past to the present, occurs throughout one's lifetime, developing and shaping one's sense of self. How are members of multicultural, former slaveholding nations, such as the United States and Brazil, taught to see themselves in relationship to the history of slavery? Is this past meaningful in daily life? How are historic sites and figures representing the history of slavery and resistance made meaningful to people in terms of personal, local, and national histories? What pasts are made relevant to whom and for whom? Do ideas of race inform narratives of the past? If so, how and toward what end? Analysis is focused on community action and discussions surrounding two historic cemeteries where the remains of enslaved Africans were interred in the eighteenth and nineteenth centuries: the Richmond African Burial Ground, in Virginia and the Cemiterio dos Pretos Novas in Rio de Janeiro. Upon each site a revolutionary figure is memorialized -- Gabriel in Virginia and Zumbi dos Palmares in Rio de Janeiro.

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34

OLIVEIRA, S. C. "Origin Of The Allotriploid híbrido de Timor Through a Karyotype Comparison With Its Coffea Ancestors." Universidade Federal do Espírito Santo, 2017. http://repositorio.ufes.br/handle/10/6950.

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Made available in DSpace on 2018-03-22T15:59:43Z (GMT). No. of bitstreams: 1 tese_11695_Tese Final St_fanie Cristina de Oliveira.pdf: 1556297 bytes, checksum: e9a76ba058e80aec74bb5fddd6159037 (MD5) Previous issue date: 2017-12-21
Entre as espécies Coffea, existe um híbrido natural denominado "Híbrido de Timor" (HT), encontrado na Ilha de Timor em 1927. HT 'CIFC 4106', o qual representa a primeira planta, possui 2n = 3x = 33 cromossomos e valor 1C DNA igual a 1C = 2.10 pg. O número cromossômico, o conteúdo de DNA e evidências geográficas, suportam uma possível origem alotriploide a partir da fusão de uma célula reprodutiva reduzida de Coffea arabica (2n = 4x = 44) com outra célula, também reduzida, de Coffea canephora (2n = 2x = 22). C. arabica, outro alopoliploide pertencente ao gênero, acumula estudos que buscam desvendar seus progenitores. Dados moleculares e cariotípicos sugerem que este alotetraploide verdadeiro seja formado a partir de uma célula reprodutiva reduzida de C. canephora (CC) e C. eugenioides (EE), seguido por um evento de poliploidização. Neste sentido, acredita-se que o genoma de C. arabica seja representado como CaCaEaEa. Com base nas evidências mencionadas, formulamos a seguinte hipótese: o genoma de HT 'CIFC 4106' é CCaEa? O presente estudo caracterizou citogenicamente C. eugenioides, C. canephora, C. arabica e HT 'CIFC 4106'. A combinação de dados morfométricos, conteúdo de DNA nuclear e cromossômico e hibridização in situ fluorescente (FISH) com rDNA 5S, expandiu o conhecimento sobre a origem evolutiva e a estrutura do genoma de HT 'CIFC 4106'. O cariograma de HT 'CIFC 4106' evidenciou pares e grupos cromossômicos delimitados de acordo com o tamanho total, classes e conteúdos de DNA cromossômicos. Com base nessas características cariotípicas, foi possível inferir a presença de dois genomas idênticos em HT 'CIFC 4106', possivelmente de C. canephora (CC) e um genoma distinto (C. eugenioides, E). Os cromossomos de HT 'CIFC 4106' apresentaram classe, conteúdo de DNA idênticos aos cromossomos de C. eugenioides, C. canephora e C.arabica. Padrões de distribuição de sinais 5S em HT 'CIFC 4106' foram similares aos encontrados nos possíveis progenitores C. eugenioides e C. canephora. Os dados revelados neste estudo corroboram com a hipótese CCaEa do genoma de HT 'CIFC 4106'.

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35

Kamudzandu, Israel. "Abraham as a spiritual ancestor in Romans 4 in the context of the Roman appropriation of ancestors some implications of Paul's use of Abraham for Shona Christians in postcolonial Zimbabwe /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-12052007-125945/unrestricted/kamudzando.pdf.

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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.
Title from dissertation title page (viewed Dec. 11, 2007). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.

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36

Planting, Mollaoglu Mina. "Dom är vi : En etnologisk studie av släktforskning som idé och praktik." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432513.

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This essay examines the incentives and notions behind the practice of genealogy, in terms of how discourses and notions of kinship, identity and history is expressed against the setting of genealogy as a cultural and social phenomenon that is gaining a growing interest amongst the general public. Through qualitative interviews with six amateur genealogists, the study explores how notions of kinship and history shape the way in which genealogists come to understand themselves and their place in the world. Furthermore, the study explores how genealogists make use of the specific knowledge that they have acquired through their engagement with genealogy. Through analysis of discourse and the logics approach, the essay shows that lack of specific knowledge about one’s ancestry is seen as an inherent reason for seeking knowledge through genealogy. The essay indicates that the notion of understanding oneself can be seen as a significant incentive and driving force in the practice of genealogy, where kinship is made meaningful through identity formation. The essay also shows that genealogy is made meaningful through notions and desires of belonging and affinity, and that genealogy can be seen as a way for genealogists to either create or maintain links between generations, to places, or with the past in general. Furthermore, the essay shows examples of how genealogy can be seen as a way to explore alternative aspects of history, and that the knowledge that is acquired through genealogy can be employed to challenge understandings of “real” and “authentic” history. Lastly, the essay shows that genealogy offers a backdrop of historic knowledge that can be used by genealogists to contrast notions of the past with notions of the present, in order to express criticism towards society, convey moral messages, and to make sense of the present time.

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37

Higelin, Ponce de Leon Ricardo. "Symbolism and Use of Human Femora by the Zapotecs in Oaxaca, México during Prehispanic times." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/948.

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During prehispanic times (1250 B.P. - 1521 A.D), Mesoamerica was the most powerful nation in the entire America continent. One of the most important ethnic groups was the Zapotecs located in the Valley of Oaxaca, Mexico. Their history started in those days and it has not ended. The ancient Zapotec gave human femora from the dead special treatments. This thesis seeks to understand the cultural meaning of human femora within ancient Zapotec belief systems, especially the cultural meaning when special treatment of femora was involved in mortuary rituals and practices long after the death of the individual. To understand when this practice began, who did it, why they did it, and what was the significance of human femora for the Zapotecs, it was necessary to know where those femora came from, from ancestors or captives. This research included bioanthropological methodologies considering sex, age and minimum number of individuals, to determine if this practice had a pattern, and also observations on whether human femora had cultural and natural taphonomic modifications. The data were collected from publications from Lambityeco, Mitla, Monte Albán and San Miguel Albarradas, Oaxaca. The results demonstrated that ancient Zapotecs used ancestors' remains as part of their rituals, particularly the femur. Therefore we still lack any bioanthropological evidence for Zapotecs taking human captives.

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38

Topic, John R., and Theresa Lange Topic. "Hacia la comprensión del fenómeno Huari: una perspectiva norteña." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113542.

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Understanding the Huari Phenomenon: A Northern PerspectiveThe lack of large scale storage in Huari sites contradicts the interpretation of Huari as an empire modeled on the Inca empire. We highlight the fact that at the end of Middle Horizon 1B, the Huari phenomenon was focused on an ancestor cult. In part, this cult was derived from northern antecedents, and we review data from Huamachuco that document the roots of the cult. Two architectural forms from Huamachuco, long narrow galleries that served as living space and niched halls that served as places in which to feast the ancestors, were the models for the orthogonal cellular architecture of Middle Horizon 1B at Huari. Although evidence does not support the interpretation of Huari as a state that expanded by the use of military force, Huari did play a critical role in the synthesis and diffusion of ideas that resulted a profound reorganization of the social landscape.
La ausencia de almacenaje de gran escala en sitios huari no apoya la interpretacion de Huari como imperio al modelo de los incas. Se señala también que el fenómeno Huari se enfocó en un culto a los ancestros a fines del Horizonte Medio 1B. En este trabajo se presentan datos que demuestran que este culto derivó parcialmente del norte del Perú y se revisan los datos de Huamachuco relativos a sus raíces histórico-sociales. Asimismo, dos formas arquitectónicas huamachuquinas, galerías largas y angostas para espacios domésticos y galpones nichados que servían como ambientes para fiestas en honor de los ancestros, fueron los modelos para la arquitectura ortogonal celular del Horizonte Medio 1B en Huari. Finalmente, y aunque la evidencia no apoya la interpretación de Huari como un estado que se expandió por fuerza militar, Huari jugó un rol crítico en la síntesis y difusión de ideas que resultaron en una profunda reorganización del paisaje social.

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39

Menegon, Eugenio. "Ancestors, virgins, and friars the localization of Christianity in late imperial Mindong (Fujian, China), 1632-1863 /." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3063485.

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40

Charlebois, Shawn L. "Paddling with the ancestors, elders' perspectives on the construction and use of the caribou skin qajaq." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ45030.pdf.

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41

Palmater, Pamela D. "In the path of our ancestors, the Aboriginal right to cross the Canada-United States border." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0015/MQ49421.pdf.

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42

Matsubara, Kentaro. "Law of the ancestors : property holding practices and lineage social structures in nineteenth century south China." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408183.

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43

Kitzel, Mary E. "Chasing ancestors : searching for the roots of American Sign Language in the Kentish Weald, 1620-1851." Thesis, University of Sussex, 2014. http://sro.sussex.ac.uk/id/eprint/48877/.

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Late twentieth-century discourses regarding deaf people and sign language provide the theoretical background for investigating early modern families with hereditary deafness within the Kentish Weald. The first of its kind, this thesis described the methods used to ascertain the presence of sufficient numbers of networked deaf people to maintain natural sign language. A source-driven work, it began with two data sources - a list generated by previous American genealogical research of the first known European-American deaf families originating from seventeenth-century Kent and the 1851 Census of Great Britain, a previously unexplored resource of the first attempt to fully enumerate deaf people in Britain. This thesis was based on an analysis of primary documentation and a critical reading of previous primary and secondary sources seeking to connect the two initial sources. Its framework was predicated on a stance that acknowledges and values deaf culture and its embodied performed manifestation, sign language. Examining the discourses surrounding deaf people throughout the period, it relied upon the concepts of representation, individual identity, and group identity to query the existence of a deaf group identity predating the labels used to describe it.

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44

Lorrain, Claire. "Making ancestors : the symbolism, economics and politics of gender among the Kulina of southwest Amazonia (Brazil)." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272754.

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45

Heffernan, Gabrielle Mary. "Remembering royalty in ancient Egypt : shared memories of royal ancestors by private individuals in the eighteenth dynasty." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7223/.

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Sociological theories relating to collective forms of memory and forgetting have received little attention in Egyptological studies thus far with the work of Jan Assmann providing the primary source. Understanding these two processes, however, can support important insights into the lives and cultures of ancient communities; they should not, therefore, be viewed as peripheral theories but as central in developing understanding of societies below the elite. Consequently, this study looks at collective forms of memory and forgetting in the Egyptian Eighteenth Dynasty, focusing on commemoration of deceased kings and queens (‘royal ancestors’). The first three chapters use case studies to highlight different memory stores; written, pictorial and active. The final chapter focuses on forgetting. The evidence is analysed using both Egyptological and sociological theory to facilitate discussion on the subjects of community, identity and legitimation, and to develop understanding of material culture as a site of memory. The study argues that collective forms of remembering, particularly cultural memory, played a key role in the construction of individual and group identity and the legitimation of the ruler. Furthermore, it concludes that existing studies of memory provide good frameworks to understanding Egyptian society, although they should not be used without careful consideration of context.

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46

Agyarko, Robert Owusu. "Libation in African Christian Theology: a critical comparison of the views of Kwasi Sarpong, Kwesi Dickson, John Pobee and Kwame Bediako." Thesis, University of the Western Cape, 2005. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_5472_1360676052.

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The issue of libation poses an important challenge to Christianity in Africa and, more specifically, among the Akan people in Ghana. Libation is traditionally a key ritual for the Akan as an ethnic group. However, the European missionaries who operated in West Africa condemned this ritual as idolatrous. Following the emergence of African Christian theology, especially within the Ghanaian context, various African theologians have contributed to a more systematic discussion of such libation practices. This thesis entails a critical comparison of the views of four Akan (in Ghana) theologians on Christian participation in libation practices. On this basis, the research problem in this thesis is stated in the following way: âWhat are the points of divergence that lie beneath the different positions of Kwesi Sarpong, Kwesi Dickson, John Pobee and Kwame Bediako on the question of whether and in what forms Christian participation in libation practices in an Akan context in Ghana may be regarded as compatible with the Christian faith? This thesis describes analyses, compares and assesses the cultural and theological presuppositions of the views of these four Akan Ghanaian theologians on Christian participation in libation rituals. It shows how the views of these four theologians on libation are influenced by their views on the tatus which is attributed, both in Akan culture and in contemporary Christianity in Ghana, to abosom (lesser divinities) and nsamamfo (ancestors) in relation to Onyame (Supreme Being). The purpose of this thesis is therefore to clarify the cultural and theological assumptions underlying current debates on the observance of libation rituals by Christians in Ghana. The task is a description of the views of Sarpong, Dickson, Pobee and Bediako on the compatibility of Christian participation in libation practices in an Akan context with the Christian faith - just as they themselves understand its content and significance. In this thesis I approached the debate on libation in African Christian theology in two ways, namely following a direct and a thematic approach. In the direct approach the focus is explicitly on libation as a topic either in the context of African traditional religion and culture by itself or in its encounter with Christianity. In the thematic approach the focus is on libation within the context of its wider religious (with reference to God, the lesser divinities and ancestors) and cultural (the relationship between Christianity and African culture) contexts. The research indicates that the point of divergence amongst the four theologians mentioned above is almost always related to the invocation and petition of the lesser divinities and the ancestors. In addition to these major theological issues, âecclesiastical sanctionsâ also forms a major determining factor that influences the positions of these
theologians. On their respective views, Sarpong asserts that libation in its present form is not incompatible with the Christian faith. By contrast, Bediako maintains that libation as is presently practiced among the Akan is not compatible with the Christian faith neither can it be adapted into the Christian faith. On the other hand, Dickson and Pobee maintain that libation rituals are not compatible with the Christian faith, but that it can be adopted and adapted into the Christian faith if the content of the accompanying prayer is made in consonance with Christian theology. The thesis is comprised of eight chapters and a postscript. In the postscript, I offer some personal views and argue that libation has to be adapted before it can be compatible with the Christian faith. I suggest that libation should be made only to God and to the ancestors. Petitions during libation rituals should be made only to God, while the presence of the ancestors should be recognized in a âsymbolic mannerâ by an invitation to join the living human beings to make such petitions.

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47

Reyes, Valdez Jorge Antonio. "The perpetual return of the ancestors : an ethnographic account of the Southern Tepehuan of Mexico and their deities." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/9478.

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This thesis is an ethnographic account of the different ritual domains of interaction between the O'dam of Northern Mexico and their gods. For the O'dam, also known as the Southern Tepehuan, gods, divinities, and different types of spirits have an ancestral character since they are considered as the original inhabitants of the world. It is possible to identify three groups of deities which the O'dam interact with within different ceremonial contexts. Firstly, there are the native ceremonial centres known as xiotalh patios, where the O'dam engage with the gods of agriculture, and hunt. Here, children are initiated in maize-eating, young men are initiated in deer hunting, and the kinship groups renew their vows with the gods of maize. Secondly, within the context of the church and the courthouse, the O'dam interact with the Christian deities through a complex organisation inherited from the Spanish cofradías and cabildos. This group of deities is associated with European activities such as breeding livestock, going to school, and participating in local politics. These relationships between the O'dam and the Christian deities are mainly reproduced by the participation in church festivals. And thirdly, in the domain of the forest the O'dam conduct retreats during five weeks in which they interact with deities and spirits associated with different types of diseases. Since this is the context of shamanic initiation, it is here that individuals learn how to master the spirits responsible for inflicting illnesses, emerging from the retreats with stronger souls which are more resilient to harm. In this work, I approach these three different domains of interaction between the O'dam and their deities from the perspective of ceremonial leaders and shamans, as well as from the perspective of what can be defined as an ‘ordinary person'.

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Agyarko, Robert Owusu. "God's unique priest (Nyamesofopreko) :christology in the Akan context." Thesis, University of the Western Cape, 2009. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_6416_1298547178.

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This study entails a constructive contribution towards a contemporary reinterpretation, within the Akan context, of the classic Christian notion of Christ&rsquo
s person and work as Mediator between God and humanity. Specifically, I endeavour to reinterpret aspects of the Christian confession of faith as formulated by the Council of Chalcedon (451) that, Jesus Christ is &ldquo
truly God&rdquo
(vere Deus) as well as &ldquo
truly human&rdquo
(vere homo). I build on the notion that the relationship between these two claims may also be understood in terms of the one &ldquo
person&rdquo
and the two &ldquo
natures&rdquo
of Jesus Christ. The work of Christ is reinterpreted from this perspective. The thesis is divided into two main parts. The first part, which covers the first four chapters, entail reviews of some of the dominant African Christologies &ndash
with particular reference to divine conqueror and ancestor Christologies. In these chapters, the adequacy of the mentioned Christologies is assessed with reference to the Nicene/Chalcedonian confessional definition concerning the person of Christ. The conclusion reached is that these Christologies do not adequately express the person of Christ as truly divine as well as truly human as defined by the first four ecumenical councils. As a result, these Christologies also express the work of Christ, particularly his atonement in a less adequate way.

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49

Vainorienė, Jovita. "Drabužių kolekcija "PROTĖVIŲ AIDAS"." Bachelor's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110803_082141-93853.

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Abstract:

Bakalauro darbas „Protėvių aidas” atspindi šių dienų aktualijas, paliesdamas visuomenei svarbų klausimą apie mūsų senovės baltų kostiumą. Nagrinėjamos aprangos dalys ir fragmentai šių dienų aplinkoje, aiškinamasi kaip baltiškumo simboliai atsispindi drabužių kolekcijose. Analizė buvo atliekama siekiant geriau susipažinti su senovės baltų apranga ir suprojektuoti moteriškų drabužių kolekciją. Pirmame skyriuje analizuojami baltų aprangos istoriniai ypatumai, moterų drabužiai, papuošalų nešiojimas kaip pagrindinis dekoro elementas. Antrame darbo skyriuje nagrinėjami archeologų, filosofų, menininkų pagrindimai, argumentai apie baltų kultūros problemas. Argumentuojami dizainerių pasisakymai apie baltiško kostiumo interpretavimą šiandien. Trečiajame skyriuje pateikiamos įvairios baltų kostiumo refleksijos lietuvių kostiumo dizainerių kūryboje, menininkų kūrybinių darbų pavyzdžiai, bei įvairių autorių sukurtos drabužių kolekcijos. Ketvirtame skyriuje pristatomi lininių drabužių ansamblių vizualūs baltiško kostiumo meniniai ieškojimai, formų, faktūrų, simbolių, kolorito ypatumų analizė, siekiant tai interpretuoti drabužių kolekcijoje, pagrindžiama idėja, pateikiami eskizai, projektai, technologiniai mėginiai, aprašomas drabužių ansamblių kūrimo procesas – konstravimas, modeliavimas, siuvimas. Pateikiamos įvykdytų drabužių modelių fotografijos ir numatomas kolekcijos pristatymas. Penktame skyriuje aptariamos sukurtos drabužių kolekcijos realizavimo galimybės, pateikiama... [toliau žr. visą tekstą]
The Bachelor’s Work “The Echo of the Ancestors” reflects the urgent problems of recent time. It touches upon a subject of the ancient Baltic costume. The parts and the fragments of the clothes are analyzed in the modern surroundings. It is explained how the Baltic symbols are reflected in the collections of clothes. Analysis was made in order to find out more information about the ancient Baltic clothes and to design the collection of female clothes. Historic features of the Baltic female clothes, wearing jewelry as the main element of decoration are analyzed in the first chapter of this work. The main arguments about the problems of the Baltic culture given by archeologists, philosophers and artists are given in the second chapter of this work. The designers’ attitude towards the modern interpretation of the Baltic costume is also disclosed here. Different reflections of the Baltic costume in the creative works of Lithuanian costume designers, the examples of creative works and collections of different authors are described in the third chapter. Presentation of the linen collection of clothes by showing artistic search for Baltic costume is given in the fourth chapter. There is also analysis of peculiarities of form, texture, symbols and colors in order to interpret it in the clothes collection there is a well-founded idea. Sketches, projects and technological samples are presented. The process of creation of clothes ensemble (construction... [to full text]

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50

Walker, Jessica Lorraine. "Our Anglo-Saxon ancestors : Thomas Jefferson and the role of English history in the building of the American nation." University of Western Australia. School of Humanities, 2007. http://theses.library.uwa.edu.au/adt-WU2007.0209.

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This thesis contends that Anglo-Saxon studies made a powerful contribution to Thomas Jefferson's development of public concepts of American identity and nationalism in ways that have been elided by scholars preoccupied with Jefferson's classicism. Jefferson's comprehensive survey of Anglo-Saxon grammar, language, law and emigration provided him with a precedent for revolution and helped him develop a model of American nationhood. Jefferson's detailed study of the Anglo-Saxon era set him apart from writers on both sides of the Atlantic in the period 1750-1860, and this thesis will argue that to generalize his interest as 'whig history' or a subscription to a theory of Teutonic superiority is unjustified. Chapter One considers Jefferson's educational background, his exposure to Anglo-Saxon history and the degree to which he might have been encouraged to pursue it. Previous studies of Jefferson's Anglo-Saxonism have presumed that there was a 'Gothic font' from which American Founding Fathers could drink; the detailed study of Anglo-Saxon historiography in this chapter will show otherwise. Chapter Two is concerned with a detailed examination of the collections of books relating to Anglo-Saxon history and language that Jefferson collected throughout his lifetime. If Jefferson was concerned with whig dialogues, or interested in the Saxons as a product of a passion for Tacitus we should find evidence of it here. In fact, the study of Jefferson's library in Chapter Two demonstrates that Jefferson was genuinely an expert Anglo-Saxon scholar and regarded that knowledge base as a political tool. Chapters Three and Four constitute detailed examinations of the nationalist use to which Jefferson put his understanding of early English history. Chapter Three considers the problem of shared heritage with Britain confronting the American statesman in the 1760s and 1770s and his employment of pre-Norman history in resolving this conflict. Chapter Four enlarges upon the study of American national identity, with specific reference to the linguistic debates following on the Revolution. This chapter revolves around a reconsideration of Jefferson's Anglo-Saxon Essay and his attempts to introduce this language into the education of future American statesmen. Jefferson's examination of Anglo-Saxon history, when considered in this light, seems oddly discordant with the simplistic notion of Jefferson as a founder of Teutonic superiority. Chapter Five is interested in Jefferson's impact on historical rhetoric in the nineteenth century. Thomas Jefferson used English history as an aid to separating an American nation from the British Empire and he believed that Americans could look to their Anglo-Saxon ancestors for a precedent that would justify their independence from Britain. He saw in Anglo-Saxon studies a means for appropriating those parts of English history that could underpin a national identity defined by freedom, initiative, and perhaps a racial predilection for democracy, while simultaneously rejecting Britain's authority in his present.

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Dissertations / Theses on the topic 'Ancestors'

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