Dissertations / Theses on the topic 'Ritual places'
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1
DiCosola, AnneMarie Cobry. "Places Set Apart: Stone Forts and Late Woodland Ritual Practice in the Shawnee Hills of Southern Illinois." OpenSIUC, 2021. https://opensiuc.lib.siu.edu/dissertations/1889.
Abstract:
This dissertation presents an examination of the manner in which archaeologists identify and interpret the material signatures of ritual practice when the obvious hallmarks of monumentality and material ostentation are absent. Focusing on the work of Catherine Bell and Roy Rappaport, I developed a loose analytical framework to facilitate such identification and interpretation. This framework was first applied to ethnohistoric ritual practice in a sample of societies in the Eastern Woodlands of North America. This served to test the framework and aid in contextualizing evidence of prehistoric ritual. The framework was then applied to a series of unknowns, Late Woodland hilltop enclosures, known as “stone forts,” purported to have served either defensive or ritual purposes. Based on the results of the analysis, I maintain that the stone fort sites were primarily constructed as loci of ritual practice. While practices may have varied from site to site, it appears that all sites were loci for ritual activities related to the production and maintenance of hafted bifaces, particularly projectile points.
2
Bodin, Markus. "Rituella depositioner i våtmark under vikingatid : Kan politisk och religiös centralisering kopplas till kontroll av ritualer?" Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446373.
Abstract:
To date, previous discussions of the practise of ”weapon deposition” in prehistoric Scandinavia have focused primarily on the Roman Iron Age. The focus of these investigations have been the large offerings of weapons in bogs, which were presumably taken from enemies defeated in battle. Until recently, these particular kind of ritual practises were thought to have ceased in the middle of the 6th century. It is now widely acknowledged, however, that this sort of ritual practises did not simply dissappear, but instead re-emerged during the Vendel- and Viking age in a changed state. These rites, which are frequently associated with elite groups and so called ”central places” are embodied, for example, in the weapons and other valuable objects deposited in the lake adjacent to the Late Iron Age magnate site at Tissø, Denmark. Similar finds have been recovered in Scania and Gotland, but these practises have not received enough attention compared to other ritual aspects of the Viking Age. This essay therefore aims to investigate the ideologies and motivations underpinning these rites, and provide a reassessment of their possible connection to elites, political and religious centralization, and central places/manorial sites.
3
Roche, Louise. "Une histoire du temple de Banteay Samrae. Introduction à l'étude du renouvellement des pratiques iconographiques dans le Cambodge de la dynastie dite." Electronic Thesis or Diss., Université Paris sciences et lettres, 2023. http://www.theses.fr/2023UPSLP005.
Abstract:
Dans le courant du XIIe siècle, alors que le Cambodge se trouve sous la domination politique de la dynastie dit « de Mahīdharapura » (1080/1081-ca. 1220), on assiste à un renouvellement des pratiques iconographiques qui se manifeste à travers l'apparition d'une iconographie narrative bouddhique, inexistante dans les images khmères auparavant. Lorsqu'elles sont mobilisées, ces images se trouvent sculptées dans des sanctuaires dont le système de représentation est hybride, c'est-à-dire qu'il mêle, dans des ensembles contemporains, d'une part, des sujets issus des sources scripturaires brahmaniques et, d'autre part, des thèmes proprement bouddhiques. Témoin de ce phénomène, le temple de Banteay Samrae compte à bien des égards parmi les grandes fondations de la plaine d'Angkor à cette période. Mais, l'absence d'étude monographique avait jusqu'ici fait obstacle à la compréhension de la place qu'il occupe dans l'histoire ancienne du Cambodge. La première partie de cette thèse offre une relecture du contexte historique qui commande à la fondation de Banteay Samrae. L'étude du monument nous permet ensuite de le définir, dans une deuxième partie, comme une fondation bouddhique rattachable au règne de Tribhuvanādityavarman (1149/1150-ca. 1177) et dédiée à une forme de Buddha suprême prenant les traits d'un Buddha sur le nāga. Dans la troisième partie, mettant en regard les thèmes iconographiques choisis, leur agencement dans le sanctuaire et la particularité de la situation géographique de ce dernier, à l'est du Yaśodharataṭāka, nous démontrons que ce lieu rituel se trouve possiblement engagé dans des représentations et des pratiques rituelles funéraires. Cette thèse donne ainsi à lire une histoire de Banteay Samrae, en son siècleThrough the 12th century, when Cambodia is under the political domination of the so-called “Mahīdharapura” dynasty (1080/1081-ca. 1220), a renewal of iconographic practices takes place through the appearance of Buddhist narrative iconography, which had previously been absent from Khmer images. These images appear in sanctuaries in which the system of representation is hybrid: in contemporary ensembles, we find subjects from Brahmanical scriptural sources together with Buddhist themes. The temple of Banteay Samrae, which is a witness of this phenomenon, is in many respects one of the great foundations of the Angkor area during this period. However, the lack of any monographic study has hitherto hindered our understanding of its place in the ancient history of Cambodia. The first part of this thesis offers a revision of the historical context that commands the foundation of Banteay Samrae. The study of the monument then allows us to identify it, in the second part, as a Buddhist foundation contemporaneous of the reign of Tribhuvanādityavarman (1149/1150-ca. 1177) and dedicated to a form of supreme Buddha taking on the features of a Buddha on the nāga. In the third part, by comparing the iconographic themes chosen, as well as their arrangement in the sanctuary and the particularity of geographical location of the temple, to the east of the Yaśodharataṭāka, we demonstrate that this ritual place may be involved in funerary representations and ritual practices. This thesis thus proposes a history of Banteay Samrae, in its century
4
Kubátová, Veronika. "Domov jako místo rituálů / Nevstupovat prosím! / Zóna domova." Master's thesis, Vysoké učení technické v Brně. Fakulta výtvarných umění, 2019. http://www.nusl.cz/ntk/nusl-396093.
Abstract:
I have been dealing with the themes of prefabricated houses and housing estates until recently. I was especially interested in their aesthetics. Order, grid and certain regularity and repeatability. At the same time, I was always interested in his social connotations, mainly because I live in these places. Gradually I became more interested in topics related to my own home. So I moved from the general themes to my own experience. But what is my home? Home is a place of utmost importance in our society. Home is made up of people, family. People have it associated with many rituals that accompany their lives often without actually being considered for them. Thanks to these rituals, we manage, among other things, the everyday influx of positive and negative influences of the surroundings and deal with them in various ways. Morning coffee, brushing your teeth, lighting a candle, wiping dust, filling a bath, scattering water on flowers, etc. Balance is the key to everything we do. And I would like to analyze, document and process these home and personal rituals in this work. The final thesis will consist of a free series of paintings with possible interventions and overlaps into video or installation, etc.
5
Shafer, Claire G. "Making Place For Ritual: Creating Connection Through Communal Meals." University of Cincinnati / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1337084659.
6
Lindqvist, Maria. "Promised Soils : Senses of Place Among Yezidis in Dalarna and Sheikhan." Licentiate thesis, Södertörns högskola, Religionsvetenskap, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-44021.
Abstract:
This is an ethnographic study that focuses on Zahmanê Êzîdîa Li Dalarna, the Yezidi cemetery, in Borlänge. The Swedish town of Borlänge has one of the largest Yezidi diaspora communities in Western Europe; a majority emigrated from the Northern Iraqi region of Sheikhan during the 1990s and early 2000s. The overall aim of this project is to investigate how the Yezidi community in Borlänge puts Zahmanê Êzîdîa Li Dalarna into use, the meanings ascribed to the site by individual interviewees, and how these relate to ritual places and practices in Sheikhan. The empirical material stems from observations and interviews among members of three extended Yezidi families in Borlänge and in Sheikhan, and archival material from the Church of Sweden. Fieldwork in Sheikhan focused on the valley of Lalish and the cemetery sites in the Yezidi villages in Sheikhan. The empirical material is presented, analysed and discussed through a theoretical framework of place, creation and maintenance of social memory through ritual practice, and the concept of transfer of ritual. The empirical material reveals that salient ritual actions and elements from ceremonies in Lalish and the Yezidi villages in Sheikhan are transferred to Borlänge, and there put into use for ritual practices and for creating and maintaining a collective identity outside of Iraq.
7
Mattsson, McGinnis Meghan. "Ring Out Your Dead : Distribution, form, and function of iron amulets in the late Iron Age grave fields of Lovö." Thesis, Stockholms universitet, Arkeologi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-131728.
Abstract:
The purpose of this study is to analyze the distribution, forms, and function(s) of iron amulets deposited in the late Iron Age gravefields of Lovö, with the goal of ascertaining how (and so far as possible why) these objects were utilized in rituals carried out during and after burials. Particular emphasis is given to re-interpreting the largest group of iron amulets, the iron amulet rings, in a more relational and practice-focused way than has heretofore been attempted. By framing burial analyses, questions of typology, and evidence of ritualized actions in comparison with what is known of other cult sites in Mälardalen specifically– and theorized about the cognitive landscape(s) of late Iron Age Scandinavia generally– a picture of iron amulets as inscribed objects made to act as catalytic, protective, and mediating agents is brought to light.
8
Kanekar, Aarati K. (Aarati Kumar). "Celebration of place : processional rituals and urban form." Thesis, Massachusetts Institute of Technology, 1992. http://hdl.handle.net/1721.1/36922.
Abstract:
Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1992.Includes bibliographical references (leaves 103-108).
The celebration of processional rituals of festivity is a significant, dynamic, social and temporal dimension of the static form of the built environment. This study endeavors to understand the means by which meaning was added to the form, space and character of the built environment by these processional rituals. Processional rituals influence and are influenced by various aspects of the spatial framework. This study analyzes those spatial aspects that play a significant role in the relationship between processional rituals and urban form in general and then examines how these analytical principles work in the three specific case studies examined in the Indian subcontinent. The first case, that of the South Indian temple cities, focuses on the religious processional rituals; the second, Delhi is important for consideration of political and ceremonial processions; and the third case, Bhaktapur has both the religious as well as the political dimension working together. This thesis shows that processions do have a tremendous impact on urban form and spaces - some of which lose meaning and character without the rituals they were meant to house. Even when the original processional ritual is changes, urban spaces have a determining role in the creation of new rituals.
by Aarati K. Kanekar.
M.S.
9
Matoušek, Jaroslav. "Annahof." Master's thesis, Vysoké učení technické v Brně. Fakulta architektury, 2016. http://www.nusl.cz/ntk/nusl-240870.
Abstract:
Anenský dvůr used to be a farm surrounded by fields just a few dozen meters from the Austrian border. It worked even during the fifties before the creation of the Iron Curtain. Agricultural activity slowly subsided, people disappeared. Nature began quietly but ceaselessly, in small portions, getting on its side after the interval division. Buildings and their surroundings started to change. Nature has changed in fifty years place unrecognizable. Clearly defined boundaries are erased, flash greenery spread to the surrounding area and has created a specific single entity defining the surrounding chaos. Such a situation is the basis for the layout of the new cemetery. Current enhanced peripheral borders are strengthened by planting oaks, while the interior is modified. Most of invasive acacia and other shrubs are removed. The original character of the place, floodplain meadow is reinforced by planting new trees, such as birch or cherry. The new cemetery consists of two main areas - internal groomed lawn under clearly defined square walls, which leads to deposition of ash and vice versa in the outer belt informal grown meadows are individual pavilions cemetery.
10
Bachand, Bruce R., and Holly Sullivan Bachand. "Person and Place in Preclassic Maya Community Ritual (400 BC - AD 300)." University of Arizona, Department of Anthropology, 2005. http://hdl.handle.net/10150/110030.
Abstract:
Preclassic Maya centers were vibrant stages of performance where communities gathered to reaffirm and redefine themselves. Ceremonial pyramids and plazas were tangible and powerful receptacles of past and present forms of community identity. Archaeological remains enable us to develop a multi-generational sketch of public ritual life in the Maya lowlands from 400 BC to AD 300. Transformations in public performance and community participation corresponded with a series of modifications to ceremonial precints. Public architecture in many communities became increasingly less accessible to a large audience of observers. The artistic imagery associated with these buildings also changed markedly - initially depicting zoomorphic or masked beings and ultimately culminating in the portraiture of real historic personages. Concomitant with these changes were pronounced innovations in ritual interment as certain community members began to be entombed in and around public architecture. Taken together, these features suggest Preclassic Maya communities altered their ritual practices to accommodate emerging social realities and inchoate political identities.
11
Sudirana, 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.
Abstract:
Gamelan gong luang is a rare and sacred music ensemble performed in Bali, Indonesia. Its origins are only speculative, but it is believed to have existed before the arrival of migrants from Hindu Majahapahit Java in the 14th century. Today few Balinese have interest in learning to perform this music, which is intimately intertwined with ritual practices. My research involves the study of two interrelated aspects of this complex musical tradition. First, I focus on gamelan gong luang’s history, instrumentation, social organization, and function within Balinese society. And second, I focus on gamelan gong luang’s musical structure using analytical perspectives. Additionally, and in consideration of the results of my research, I reflect on gamelan gong luang’s future.
I have two goals in writing this dissertation. First, I want to challenge younger generations of Balinese musicians that often fail to recognize the value of this musical tradition. Today, more diverse and rapidly developing modern musics, like the exciting world of gamelan gong kebyar, capture the attention of young musicians. To these young people gamelan gong luang is old-fashioned and unexciting. This research elucidates many of the unique characteristics of gamelan gong luang, and highlights new potentialities for its appreciation and thus continuance. I will also show that musical characteristics of gamelan gong luang live on in their transformation at the hands of many Balinese composers. My conclusion is that the loss of this ensemble would seriously damage the continuity of social and religious life in some places that rely heavily on its use in ritual, and for all of Bali and the world at large, a loss of cultural heritage.
I also want to challenge misleading representations of Balinese music produced by non-Balinese scholars. In earlier publications, Western scholars (Small 1977, Kramer 1988) have stated that Balinese music is non-linear, with cyclic structures that repeat seemingly without end. Utilizing research methods acquired throughout my graduate studies in the Western scholarly world, and my lifelong training as a Balinese musician, I have created an in-depth analysis of gamelan gong luang music that shows that such interpretations are mistaken.
12
Walter, Damian Philip. "Blood and stones : ritual, shamanistic practice and the presence of place in the Nepal Himalaya." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251593.
13
Walker, Corey D. B. ""The freemasonry of the race": The cultural politics of ritual, race, and place in postemancipation Virginia." W&M ScholarWorks, 2001. https://scholarworks.wm.edu/etd/1539623392.
Abstract:
African American cultural and social history has neglected to interrogate fully a crucial facet of African American political, economic, and social life: African American Freemasonry. "The Freemasonry of the Race": The Cultural Politics of Ritual, Race, and Place in Postemancipation Virginia seeks to remedy this neglect. This project broadly situates African American Freemasonry in the complex and evolving relations of power, peoples, and polities of the Atlantic world. The study develops an interpretative framework that not only recognizes the organizational and institutional aspects of African American Freemasonry, but also interprets it as a discursive space in and through which articulations of race, class, gender, and place are theorized and performed.;"The Freemasonry of the Race" presents a critical cartography of African American Freemasons' responses to the social and political exigencies of the postemancipation period. The study connects the developments of African American Freemasonry in the Atlantic world with the every day culture of African American Freemasonry in Charlottesville, Virginia from the conclusion of the Civil War until the turn of the century. Utilizing African American Freemasonry as a critical optic, the major question this study attempts to respond to is: How can we historicize and (re)present African American Freemasonry in order to rethink the cultural and political space of the postemancipation period in the United States?;Borrowing and blending a number of methodologies from social history, literary theory, and cultural studies, "The Freemasonry of the Race": The Cultural Politics of Ritual, Race, and Place in Postemancipation Virginia presents a set of analytic essays on African American Freemasonry, each intimately concerned with deciphering some of the principles that organized and (re)constructed various regimes of power and normality along the fault lines of race, sex, gender, class, and place. By thinking and working through African American Freemasonry in such a manner, this project seeks to open up new interdisciplinary horizons in African American cultural and social history.
14
Corrêa, Alicia Michelle Harting. "The 'Durham Ritual' (Durham Ms.A.IV.19) and its place in the development of collectars, 8th-12th centuries." Thesis, University of St Andrews, 1988. http://hdl.handle.net/10023/14103.
Abstract:
Few liturgical historians are aware that a book of collects for the Divine Offices formed part of the service-books owned by a monk or priest during the late eighth to the end of the twelfth century. Conciliar decrees and liturgical rules remain silent about its function and development. On account of the paucity of information from the non-liturgical evidence, one can only formulate an idea about the collectar from the surviving manuscripts. The Durham Cathedral Library, Ms.A.IV.19, misnamed the 'Durham Ritual', is the earliest collectar to have survived in England. It has been tentatively dated to the early tenth century, written in the south of England from an unknown exemplar. At least five continental collectars pre-date the Durham Collectar. This number increases substantially in the eleventh century, when the Leofric Collectar and Wulfstan Portiforium, the better-known English collectars, were written. By the twelfth century, the collectar is still used; but its association is so intertwined with other office material that it is but a small step away from the breviary. In an effort to place the Durham Collectar within the development of collectars, the surviving manuscripts prior to the twelfth century have been examined. No standard collectar ever materialized. The 'pure collectar' of the eighth century extracted only the extraneous prayers from the mass-set of a single sacramentary. By the ninth century, some of the more important mass prayers were introduced, in particuliar, the collecta. Both Gelasian and Gregorian prayers were extracted, possibly reflecting the more complex structure of the sacramentary source. At the turn of the century, the capitula, or short chapter readings from the Bible, were also added. The Durham Collectar represents this primitive stage, before the prayers and chapters were divided into offices. The exemplar of the DC adhered closely to its sacramentary source. Textual analysis of the prayers, in particular those for All Saints and St. Martin, among others, indicate that this sacramentary lay very close to Tours and the compositions of Alcuin. These continental affiliations and its primitive organization place the DC at odds with the tenth- and eleventh-century English service-books. This may explain the treatment it received in England. It was sent northwards soon after it was hastily copied in southern England by a scribe who was not trained in a Winchester scriptorium. At Chester-le-Street, members of the Cuthbert community added other office material and educational texts. By c.970, it was glossed by Provost Aldred, the famous glossator of the Lindisfarne Gospels.
15
Honeywill, Greer 1945. "Colours of the kitchen cabinet : a studio exploration of memory, place, and ritual arising from the domestic kitchen." Monash University, Dept. of Fine Arts, 2003. http://arrow.monash.edu.au/hdl/1959.1/5621.
16
Westerberg, Felicia. "Placera ut de döda : En arkeologisk analys av kroppsposition och begravningsritual inom gropkeramisk kultur på Gotland." Thesis, Uppsala universitet, Arkeologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-356171.
Abstract:
In this paper, I analyze body position and orientation based on material from nine grave fields belonging to the Pitted ware culture (3300-2400 BC) on Gotland, Sweden. The archeological sites consist of Ajvide, Fridtorp, Grausne, Gullrum, Hemmor, Ire, Visby, Västerbjers and Västerbys. The aim of the thesis is to generate information, through the use of Correspondence Analysis, about the individuals and similarities and differences in an attempt to discern possible structures in ritual practice. The subject of the thesis is discussed with a focus on ritual based on Pierre Bourdieu's (1977) theories relating to practice and habitus. The analysis shows that specific body positions were preferred, which expressed minor variations between the archaeological sites. At the same time, it was possible to discern specific practices that were more frequent in certain areas. The dead were most often arranged either in a supine position or on their sides with knees straight or flexed, in a crouched position. The placement of the body in flexed position expressed a distinct differentiation linked to the degree of contraction of the knee- and hip joint, which show that there existed guidelines or standards in the practice of body position. The result also indicated age and gender differentiations expressed through skeletal position and orientation, which were expressed differently within some of the populations. The study has identified both regional and local patterns in ritual practice in relation to body position and orientation. Possible interpretations relating to similarities and differences in the material are further discussed in the thesis in order to identify a ritual context.
17
Karlenby, Leif. "Stenbärarna : Kult och rituell praktik i skandinavisk bronsålder." Doctoral thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-158102.
Abstract:
The thesis sets out to discuss the Bronze Age cosmology in Scandinavia, based on the results from the investigations at Nibble outside Enköping in Uppland. The excavations were carried out in 2007 and revealed extensive remains of a ritual place with burials, cult houses and food preparation areas. In addition, hundreds of cupmarks and two ship rock carvings were found. The cult place was constructed by moving stones around, gathering them into stone settings, stone walls and heaps of fire-cracked stones. The importance of the stones as cosmological entities is established through this special and deliberate treatment. Nature is transformed into culture. The cult place was established in connection with the construction of a large stone setting at the top of a hillock. Cremated and crushed bones of a man had been placed centrally in the construction, and close by, several cult houses had been erected, complemented by a food preparation area, where sacrificial meals were prepared and eaten. In many cases, stone settings and heaps of fire-cracked stones are used in similar manners. At a settlement site close to the cult place, there was a heap of fire-cracked stones that contained the cremated bones of a young woman. It had been specially constructed for her burial and contained layers of coal and fire-cracked stones from several cremation pyres. The border between what is a burial and what is not is hard to define. The burnt bones of the dead were handled in much the same way as the burnt stone. They were burnt and crushed, ground to a powder, and restored to the earth. The use of stones in connection with fire and water (and smoke) suggests the existence of a system built on the four elements: stone (earth), fire, water and air. In addition, the existence of a tripartite universe is suggested. Stone settings (and some of the heaps of fire-cracked stones) were constructed as portals to the underground, and the smoke from the funeral pyres was the means of transport to the heaven above. During the Early Bronze Age, the functions of the warrior and the shaman were often carried out by the same individual. During the Late Bronze Age, however, the functions of the warrior and the shaman seem to have been separated. The separation of the ritual functions show that a change in ritual practice and cosmology occurred some time in the middle of the Bronze Age. A complete cosmological change was probably not involved, and many older rituals were still carried out in the Late Bronze Age. The relationship between the four elements remained the same, and the treatment of stone in particular remained unchanged. The connection between stone and bone still prevailed, as did the crushing and grinding.
18
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.
Abstract:
This thesis reads Wessex as a ritually performed space, examining the particularly ritual-conscious work of Thomas Hardy (1840-1928), John Cowper Powys (1872- 1963), and Mary Butts (1890-1937). This ritual process is begun with Hardy's reclamation of the Anglo-Saxon Kingdom name, and with his use of cultural and ritual survivals in his landscape. I argue that anthropological interest and deliberate ritual language positions author and characters as performers, mapping and creating sacred space, through a physical and linguistic movement on the page. Performance is transferred to the physical landscape through the literary pilgrimage of the curious tourist and a plethora of Wessex guidebooks published at the beginning of the twentieth century. These help form what, in Hardy's words, is a `partly real, partly dream-country'. A borderland, or liminal space is created (a region separate, perceived as being out of time and imbued with significant meaning), and caught between the world of literature and that underfoot. This Wessex reflects another process of liminality at the turn of the nineteenth century, often defined by anthropologists as a moment of cultural crisis, manifested in war, industrialisation, and momentous social change. The creation of Wessex, then, is in part a response to the upheaval of a transforming world. Increased ritual has been noted in such periods of instability, and Powys's and Butts's Wessex furthers this response. Influenced by their interest in anthropology, and in the growing occult practices of the era, they seek to reinvigorate a dying land in what, I argue, is in part a reaction to the legacy of Hardy's Wessex, its tourism, and the increased urbanisation of its landscape. Their performance moves beyond Hardy's milieu, in its search for a spiritual `Fourth Dimension', which offers a re-sanctification of the landscape, or an escape from space itself
19
Carlier-Venant, Patricia. "La mise en place d'un rituel sur mesure : initiations, carbonarisme et ésotérisme maçonnique dans l'oeuvre de Jean Giono." Nice, 2011. http://www.theses.fr/2011NICE2022.
Abstract:
La démarche de « cherchant » de l’auteur repose sur une intuition, celle qui voit dans l’œuvre de Jean GIONO les traces d’un ésotérisme aux sources multiples. Par le passage au crible du texte gionien, il s’agira de faire jaillir ces croyances protéiformes, avec comme point d’ancrage tangible et historiquement indiscutable le carbonarisme (notamment dans « les Chroniques » et le « Cycle du Hussard »). De là, l’on fera découler une accointance maçonnique, là encore historiquement défendable vu les liens charbonnerie/maçonnerie au XIXe siècle, mais on mettra en lumière les autres essais ésotériques de l’auteur de Manosque, comme le tarot, pour enfin souligner l’idée de filiation et d’initiation qui sous-tend l’écriture gionienneThe approach of looking of the author bases on an intuition, the one who sees in the work of Jean Giono the tracks of an esotericism to the multiple sources. By the passage in the riddle of the gionien text, it will be a question of making spring these protean faiths, with as tangible and historically indisputable anchorpoint the carbonarisme (in particular in "les Chroniques" and the "Cycle of the Hussar "). From there we shall make a masonic accointance ensue, even there historically defensible seen the links charbonnerie / masonry in the XIXth century, but also we shall analyse the other esoteric tries of the author of Manosque, as the tarot, to emphasize finally the idea of filiation and initiation which underlies the gionienne writing
20
Cifuentes, Medina Flor María del Pilar. "Le mal-être dans le deuil : la place de l’art face à la précarité des rites dans les sociétés contemporaines." Paris 8, 2012. http://octaviana.fr/document/16873298X#?c=0&m=0&s=0&cv=0.
Abstract:
Dans le rite traditionnel c’était l’acte propitiatoire qui fonctionnait comme moteur de la dynamique entre pulsion de vie et pulsion de mort, mais dans les sociétés contemporaines en Occident cet acte propitiatoire n’a plus de sens. Ainsi, il ne reste au sujet que l’acte créateur, mais dans sa version individualisée et dont le noyau intrapsychique semble coïncider avec l’introversion moderne du deuil. Cette incapacité du sujet moderne à donner une place à ses morts au-delà de soi s’exprime dans son œuvre, qui devient ainsi un appel au social, à cette extériorité nécessaire au processus de deuil. Notre étude essaye de situer, à partir d’une étude de cas, les relations structurelles qui existent entre les mécanismes du deuil et le processus créateur, et de relever l’importance de l’acte créateur en tant que dispositif de cohésion sociale et de soutien symbolique au deuilleur. Nous montrons ici comment les manifestations plastiques du deuil permettent au deuilleur de se construire comme sujet après la perte. Le passage par le contact direct, intime avec la matière, le temps employé pour l’élaboration de l’œuvre ainsi que la parole qu’elle véhicule, font partie intégrante du dispositif de deuil agencé par le deuilleur. L’artiste nous offre ainsi la possibilité de partager avec lui ce qu’il a appris par le biais de son deuil dans l’acte de création ; il nous renvoie son savoir à propos de la mort, un savoir qui ne lui a pas été transmis, un savoir par lequel il nous ouvre une porte, mais à condition que nous soyons prêts à partager sa déchirure, qui est la nôtre aussi, même si nous avons perdu la capacité de la reconnaîtreIn traditional rite it was the propitiatory act which functioned like the dynamics between the death instinct and the life instinct, but in the contemporary societies in Western societies this propitiatory act does not make sense anymore. Thus, that is left to subject is only the creative act, but in its individualized version and whose intrapsychic core seems to coincide with the modern introversion of mourning. This incapacity of the modern subject to give a place to death apart from oneself is expressed in his work, which becomes a call to society, to this exteriority necessary to the process of mourning. Our study tries to place, with a case study, the structural relations which exist between the mechanisms of mourning and the creative process, and to record the importance of the creative act as a device of social cohesion and symbolic support for the bereaved. We show here how the plastic representations of mourning allow the bereaved to build themselves as subject after the loss. The passage by direct and intimate contact with the material, the time employed to the elaboration of work as well as the word which it conveys, are an integral part of the dispositive of mourning arranged by the bereaved. So the artist offers us the possibility of sharing with him what he learnt in the act of creation thanks to mourning; he returns us his knowledge about death, a knowledge that was not transmitted, a knowledge thanks to which he opens a door to us, but provided we are ready to share his wound, which is also ours, even if we have lost the capacity to recognize it
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Frödén, Sara. "I föränderliga och slutna rosa rum : en etnografisk studie av kön, ålder och andlighet i en svensk waldorfförskola." Doctoral thesis, Örebro universitet, Institutionen för humaniora, utbildnings- och samhällsvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-22217.
Abstract:
The aim of this study is to generate new knowledge of the educationalpractice of a pre-school and of how it may contribute to the understandingof doing gender. The ethnographic study examines the place and practiceof a Steiner Waldorf pre-school, and it focuses specifically on materiality,age, spirituality and the intentions of the pre-school teachers. Fieldworkhas been conducted for a period of one and a half years in one pre-school.The methods used are mainly participant observation and interviews withthe pre-school teachers. The results highlight the importance of the materialand spatial dimensions of the pre-school for the constitution of children’sgender. The concepts of performativity and ritualization have beenused as the main analytical tools. The study draws on the scope of theseconcepts as understood by Judith Butler and Catherine Bell. On the basis of the analysis of the empirical material, a theoretical concept,situated decoding of gender, is suggested. It is argued that what atfirst glance can be interpreted as a ‘female universe’, turns out to be a placewhere gender is made non-relevant through an unintentional, yet powerfulongoing process of naturalization. The situated decoding of gender is madepossible because of certain features in this pre-school. Firstly, a repetitivestructure characterizing educational practice has been observed. This isbased on a principle of rhythm reciprocally related to the alternations betweencontinuity and change. Secondly, there is a clear spatial and materialdemarcation that the study argues makes the pre-school an enclosed space,in the sense of being a place of nurturing and protection, where the boundariesbetween home and pre-school are maintained. Thirdly, the performativeforce of the ritualized preschool practices further enhances the decodingof gender. The ritualization highlights and supports the spiritual dimensionin the pedagogy, which sidelines the doing of gender. Fourthly, theteachers contributed to the decoding of gender through the consistency oftheir everyday actions.
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Karlsson, 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.
Abstract:
This 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.
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Santos, Jael dos. "Práticas e representações religiosas: o catolicismo no Sudoeste do Paraná (1930-2013)." Universidade Estadual do Oeste do Paraná, 2014. http://tede.unioeste.br:8080/tede/handle/tede/1704.
Abstract:
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Previous issue date: 2014-03-29Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The aim of this study is to investigate the historicity of Catholic religious culture in southwestern of Paraná and how such cultural codes became hegemonic in the region. This condition allowed them to advise and stay advising practices, representations anddiscourses of religion and religiosity. The starting point for the research were research experiences, which allowed the visuality about processuality of religion in the history of the region as well as of religion, manifested by Catholic religious practices, from oldest to most current. Stand out the rituals expressed in the many caves shrines and festivals that take place in places of worship across the region. The first two chapters were constructed to examine the nuances of the processes that historically established Catholicism as a religion in that hegemonic speciality, as well as its role in the reinvention of same after the 1940s - the "backwoods hillbilly" to "Brazilianized agricultural civilization". Thematizes it, in this sense, the political importance assumed by the Church in the communities that formed the region. To account for the action of the Church's power will be based on the analysis of theological and pedagogical discourses of the Church, present in documents such as the pastoral letters, magazine articles and newspapers. In this sense, we seek to understand both the inclusion of the institution on spiritual and political sense. The third phase will seek to realize the permanence and re - updates the practices of religiosity from the analysis of practices of piety and public places of Catholic worship in the region. Thematizes is, in this sense, the memories that circulate in such sites, which allow the flourishing of religious practices such as festivals and pilgrimages. From this research aims is reflect on the subjective and intersubjective dimensions that formed from the relationship between the Church and the faithful as those practicing their religion. To answer these questions launches hand to multiple references and sources, among these ecclesial discourses, witnessed experiments and analysis on the content of religious ritual and devotional practices
O objetivo desse estudo é investigar a historicidade da cultura religiosa católica no sudoeste do Paraná e como tais códigos culturais se tornaram hegemônicos na região. Tal condição os permitiu nortear e permanecer orientando práticas, representações e discursos de religião e religiosidade. O ponto de partida para a pesquisa foram as experiências de pesquisa, as quais permitiram a visualidade acerca da processualidade da religião na história da região bem como a da religiosidade, manifesta por meio das práticas religiosas católicas, das mais antigas até as mais atuais. Destacam-se os rituais expressos nas muitas grutas, santuários e romarias que acontecem em lugares de devoção espalhados pela região. Os dois primeiros capítulos foram construídos para se analisar as nuances dos processos que historicamente estabeleceram o catolicismo enquanto religião hegemônica na referida espacialidade, bem como o seu papel na reinvenção da mesma após a década de 1940 de sertão caboclo a civilização agrícola abrasileirada . Tematiza-se, nesse sentido, a importância política assumida pela Igreja junto às comunidades que se formavam pela região. A abordagem acerca da ação do poder eclesial se dará a partir da análise de discursos teológico-pedagógicos da Igreja, presentes em documentos como as cartas pastorais, artigos de revistas e jornais. Nesse sentido, busca-se perceber tanto a inserção da Instituição no sentido espiritual quanto político. O terceiro momento buscará perceber as permanências e re-atualizações das práticas de religiosidade a partir da análise de práticas de devoção e de lugares públicos de devoção católica presentes na região. Tematiza-se, nesse sentido, as memórias que circulam em tais locais, as quais permitem o aflorar de práticas religiosas como as romarias e as peregrinações. A partir da presente pesquisa visa-se refletir acerca das dimensões subjetivas e intersubjetivas que se constituíram a partir da relação entre a Igreja e os fieis quanto esses praticam a sua religiosidade. Para responder essas questões lança-se mão de múltiplas referências e fontes, dentre essas os discursos eclesiais, as experiências testemunhadas e análises sobre o teor ritual das práticas religiosas e devocionais
24
Civil, Gabrielle. "World-traveling home notes on an exploration of Selected poems by Rita Dove /." [S.l. : s.n.], 1994. http://catalog.hathitrust.org/api/volumes/oclc/212854007.html.
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Whalley, Benjamin Jon. "Motivation and the placebo response : predicting non-specific therapeutic benefits from the concordance of therapeutic rituals with high-level goals." Thesis, University of Plymouth, 2008. http://hdl.handle.net/10026.1/504.
Abstract:
Predicting individual differences in placebo responding has proved hard. Predictions from dispositional or personality variables are unreliable for two reasons: first, because dispositional predictions fail to account for situational variability, and second, because the dimensions identified in popular dispositional models are inter-individual variables, and may not map on to intra-individual structures and processes involved in placebo effects. This thesis describes a new psychological mechanism of placebo responding—motivational concordance—which links placebos with established research on human values and goal striving.
26
Novák, František. "Nová synagoga v Olomouci." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2016. http://www.nusl.cz/ntk/nusl-354948.
Abstract:
Draft synagogue draws on traditional values from the past, but is set in the present time and modern elements to create the perfect environment for future work and development of the Jewish community. In the past, they reached the synagogue larger sizes and higher than the surrounding buildings. Attracted so immediate dominance. Today's urban planning and capacity synagogues us not allow this dominance. However synagogue be different because of the surrounding buildings. The proposed project will thus achieve a modern shape, splayed hands towards God. The synagogue is to be removed, so as sculptures have their pedestals, and the proposed synagogue is mounted on a pedestal. Is thus formed plastic loosely inserted into the surrounding nature.
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Savage, Ian David, and iandsavage@yahoo com. "'Confessing their faith' : an enquiry into the meaning which Anglicans confirmed as adults give to their confirmation and the place which confirmation has in their faith journey." Swinburne University of Technology. Australian Graduate School of Entrepreneurship, 2004. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.150519.
Abstract:
The purpose of this research was to discover what meaning adult candidates for Anglican confirmation gave to their confirmation, how they experienced the ritual and what place confirmation had in their continuing faith journey. The research report retells the stories of eight adults. The stories of four are presented as case studies. The baptism/ confirmation stories of all research participants are presented as metaphors, a form of 'systematic thematic analysis' (Plummer 1983). For the study I adopted a life history, case study approach (Jones 1983; Plummer 1983; Minichiello et al. 1995) drawing on the insights of ritual theory (Turner 1969, 1972, 1976) and the concept of transitional phenomena proposed by Winnicott (1965, 1971).
Two sets of contextual factors formed the background to the study: the Church's tradition and its debates about confirmation and the attitudes of lay people about their faith and about the Church. The research method involved a grounded theory approach. The principal data creation techniques were in-depth interview and the Faith Autobiography pro forma. Following the initial interviews, each research participant was sent a summary of the research findings (Summary of themes). The Summary gave the metaphors which emerged from the interviews, together with brief notes on the concepts used to interpret the data. Responses from the research participants were incorporated into the final form of the metaphors: Belonging to myself, Returning/ Starting over, Growing up, Joining the family and Making a commitment.
Most research participants did not regard baptism/confirmation as joining the Church: rather they saw themselves as belonging to the Church already; neither were they concerned with becoming Anglicans. For the majority, the transition they made in baptism/confirmation paralleled another life transition which was taking place or was expected to take place. Taking part in the research helped form the participants� ideas about baptism/confirmation. While the catechumenal process is able to provide a holding environment in which candidates for baptism/confirmation can explore the transitions in which they are involved, the initiation liturgy should reflect the �return� motif which emphasises incorporation as well as the traditional Exodus motif which emphasises separation.
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Sofield, Clifford M. "Placed deposits in early and middle Anglo-Saxon rural settlements." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:b878e1cd-21a3-449a-8a18-d1ad8d728a26.
Abstract:
Placed deposits have received increasing attention over the past 30 years, particularly in prehistoric British archaeology. Although disagreement still exists over the definition, identification, and interpretation of placed deposits, significant advances have been made in theoretical and methodological approaches to placed deposits, as researchers have gradually moved away from relatively crude ‘ritual’ interpretations toward more nuanced considerations of how placed deposits may have related to daily lives, social networks, and settlement structure, as well as worldview. With the exception of comments on specific deposits and a recent preliminary survey, however, Anglo-Saxon placed deposits have remained largely unstudied. This thesis represents the first systematic attempt to identify, characterize, analyse and interpret placed deposits in early to middle Anglo-Saxon settlements (5th–9th centuries). It begins by disentangling the various definitions of ‘placed’, ‘structured’, and ‘special’ deposits and their associated assumptions. Using formation process theory as a basis, it develops a definition of placed deposits as material that has been specially selected, treated, and/or arranged, in contrast with material from similar or surrounding contexts. This definition was applied to develop contextually specific criteria for identifying placed deposits in Anglo-Saxon settlements. Examination of 141 settlements identified a total of 151 placed deposits from 67 settlements. These placed deposits were characterized and analysed for patterns in terms of material composition, context type, location within the settlement, and timing of deposition relative to the use-life of their contexts. Broader geographical and chronological trends have also been considered. In discussing these patterns, anthropological theories of action, agency, practice, and ritualization have been employed in order to begin to understand the roles placed deposits may have had in structuring space and time and expressing social identities in Anglo-Saxon settlements, and to consider how placed deposition may have articulated with Anglo-Saxon worldview and belief systems.
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Louis, Aurore. "La place du mobilier en verre dans les sépultures gallo-romaines et mérovingiennes du nord de la France : (1er s av. J.-C,- VII s. ap. J.-C) : offrandes et pratiques funéraires." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2115.
Abstract:
L’archéologie funéraire s’attèle à comprendre la place qu’occupent les morts dans les sociétés anciennes. Elle passe par la compréhension des rituels entourant le défunt. Ces usages se reflètent dans les modes de traitement du défunt, dans la structuration de la sépulture et dans le dépôt de mobiliers funéraire. Les rituels, fondés sur la religion romaine, sont en usage dans toutes les provinces de l’Empire et sont adoptés par l’ensemble des peuples sous domination romaine. Les rituels funéraires modèlent ainsi des assemblages de mobiliers, des assemblages de vaisselle, issus de contextes clos et bien datés. Les séries de récipients ainsi constituées permettent de travailler sur la représentation numérique des différents vaisseliers en céramique, en verre ou en métal, sur la fonction des objets et sur l’évolution typochronologique des récipients. Les ensembles funéraires abondants découverts ces dernières années dans le nord de la France ont laissé qu’il existait un lien entre évolution des pratiques funéraires et évolution des types de récipients. C’est pourquoi nous avons choisi de travailler sur une aire géographique, définie par les limites administratives actuelles, regroupe quatre cités de tradition gauloise, situées au carrefour entre la Gaule Belgique, la Gaule Lyonnaise et la Bretagne. Cette région riche en découvertes et archéologiquement dynamique, était propice à l’élaboration d’un corpus de vases important, suffisant et bien documenté. Les données proviennent des fouilles conduites sur un nombre important de nécropoles tardives (fouilles anciennes et fouilles récentes), des études faites sur les pratiques funéraires et des travaux menés sur l’organisation administrative de la région. Afin de retracer les différentes étapes d’évolution du verre dans les tombes, nous avons choisi de travailler sur un cadre chronologique large afin de retracer les différentes étapes du verre funéraire à la période gallo-romaine et mérovingienne, soit entre le Ier et le VIIe s. ap. J.-C. Ainsi, le séquençage chronologique des verres nous a permis de cerner l’évolution progressive de la place du verre dans la tombe : d’abord discret au début du Ier s. ap. J.-C, le verre est ensuite de plus en plus présent dans les tombes du IIe s. ap. J.-C. jusqu’à devenir un mobilier indispensable. Son apogée intervient, entre la fin du IVe s. ap. J.-C. et le début du VIe s. ap. J.-C., car il devient représentatif non plus d’un rite, mais du défunt lui-même. Nous avons remarqué que derrière l’évolution rituelle et symbolique, existe une réalité économique et commerciale. La constitution des groupes de formes privilégiées et la cartographie de leurs aires de diffusion ont permis de distinguer les productions importées des productions à caractère régional et de caractériser différentes aires d’influence commerciale : entre Rome, Gaule Belgique, Gaule Aquitaine et RhénanieThe organisation of the burials and the social way the deceased are treated are the point of the funeral archaeology. The rituals are visible in the organisation of the graves and in the way the artefacts are placed around the body – they are common to the roman area. The combination of the sets in the grave makes a good way to représent the evolution of the ceramic, metal or glass vessels. The large number of discoveries in north France these last ten years, sets a good material up for this studies. We registered the funeral structures located in the south of Gallia Belgica, dated from the Ist Century Bc to the VIIth Century Ad. This large chronological scale allows us to identify the way the glass is put down the graves and the way it makes part of the rituals : discreet at the beginning of the Ier Century, the glass is essential in the funerary set of the VIth century. More than a symbol, the glass vessel is also a commercial good. The cartography of the vessel types shows different areas of diffusion, that means some of them are imported and some are locally produced. The commercial roads are also well defined : to the north of Gallia Belgica, to Rhenania and to the south of Gallia Aquitania
30
Sanchez, Castaneda Paola A. "Mending Identity: The Revitalization Process of the Muisca of Suba." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3672.
Abstract:
For over five centuries, the Muiscas have faced direct colonial aggression against their traditional belief systems and sacred practices that have been historically demonized and driven to the brink of extinction. Despite such circumstances, however, the Muisca community has thrived to the present day, and since the turn of the twentieth century has begun to undergo a process of re-identification as an indigenous community in an attempt to revitalize their ethnic identity and practices. These efforts of re-indigenization have challenged their historically coerced identities, actively engaging in returning to traditional practices and beliefs, demand cultural and spiritual liberties, and regain their proper rights to sacred lands, which have also been devastated for centuries. Based on an ethnographic study conducted in Colombia, this thesis examines how rituals in sacred places are of central importance to this community within the re-indigenization process that is currently underway in the Muisca community.
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Řeháková, Karolína. "Nová synagoga v Olomouci." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2016. http://www.nusl.cz/ntk/nusl-354957.
Abstract:
The main target of my diploma thesis is a new synanogue for Jewish village in Olomouc, which is suggested to the place of the original synagogue that was burnt down in the year 1939. The requirement of the assignment for the new synagogue and also a connected seat for the Jewish village in Olomouc with connected operations a place for museum of Jewish cultures. The Jewish village in Olomouc is of rather closed character. The target was to created a complex with connection of areas closed to the village members and opened for the public. Based on the ideas, a complex of three buildings was established and their mapping out suits perfectly to the basic principle. The objects in the area are situated in order to their basic function can be supported. The synagogue together with the Jewish village are very closely directed into calmer, easwest part of the area. Against to this place is a muzeum, designed by the street tř. Svobody, which is also very frequented pedestrian connecting line. From this chosen mapping builds a public area with connection to a park. The complex include a kosher restaurant, administrative place, library, ritual bath mikve and private morespaced area for the village activities.
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Rocha, Roberta Costa. "Assentamento rural: entre o lugar almejado e o lugar vivenciado pelas famílias do P.A. Santa Rita em Jataí - GO." Universidade Federal de Goiás, 2013. http://repositorio.bc.ufg.br/tede/handle/tede/3293.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The society is living in a time in which the objects are increasingly dense and acceleration took over the space. Consequently, studying the place it is necessary to understand the process of globalization, due to the drastic change in the way society relates to the geographic space, given that every place is unique and particular, nowhere is the same as another. This paper will address the rural settlement as a representation of the place and significance as the peasant resistance and its presence in the field, whose purpose is to explain how families settled (re) construct amid new spatial configurations, considering the place as meaning and (re) signification of the peasant. Considering the hypothesis that those families looking through the Settlement Project for Agrarian Reform, construction or (re) construction of the peasant way of life, the place opens the perspective for thinking about the living and the processes of appropriation of space. The work has performed in Santa Rita Settlement in Jataí, Goiás Regarding the methodology, the primary data, a qualitative, were collected from the families of the settlement, with semistructured interviews. The interviews and questionnaires were administered through field visits, in lots of households surveyed and the secondary data were obtained through literature searches and survey with INCRA, in order to deepen the discussion in question better. It was found that the share of capital changed labor relations and production of the peasants by inserting in their way of life characteristic features of capitalism. Families will work through the building, the dwelling place. We realize that staying in the settlement is tied to family origin, where the field is your place to live, there is a relationship of belonging.
A sociedade está vivendo uma época em que os objetos estão cada vez mais densos e a aceleração tomou conta do espaço. Neste sentido, estudar o lugar é necessário para compreender o processo de globalização, devido à drástica mudança na forma como a sociedade se relaciona com o espaço geográfico, haja vista que cada lugar é único e particular, nenhum lugar é igual a outro. O presente trabalho irá abordar o assentamento rural enquanto representação do lugar e como significação da resistência camponesa e sua permanência no campo, cujo objetivo consiste em explicar como as famílias assentadas se (re)constroem em meio a novas configurações espaciais, considerando o lugar enquanto significação e (re)significação do camponês. Considerando a hipótese de que aquelas famílias buscam por meio do Projeto de Assentamento de Reforma Agrária, a construção ou (re)construção do modo de vida camponês, o lugar abre a perspectiva para se pensar o viver e os processos de apropriação do espaço. O trabalho foi realizado no Assentamento Santa Rita, no município de Jataí, Goiás. Quanto à metodologia, os dados primários, de cunho qualitativo, foram levantados junto às famílias do Assentamento, com entrevistas semiestruturadas. As entrevistas e os questionários foram aplicados por meio de visitas de campo, nos lotes das famílias pesquisadas e os dados secundários foram obtidos por meio de pesquisas bibliográficas e levantamento junto ao INCRA, com o propósito de aprofundar melhor a discussão em questão. Verificou-se que a ação do capital alterou as relações de trabalho e produção dos camponeses, inserindo no seu modo de vida elementos característicos do capitalismo. As famílias vão construindo através do trabalho, o lugar de morada. Percebemos que a permanência no assentamento está atrelada a origem familiar, onde o campo representa o seu lugar de viver, observa-se uma relação de pertencimento
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Andersson, Helena. "Gotländska stenåldersstudier : Människor och djur, platser och landskap." Doctoral thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-127911.
Abstract:
This thesis deals mainly with the Middle Neolithic period (ca. 3200-2300 BC) on the island of Gotland in the Baltic Sea. The aim is to deepen the understanding of how the islanders related to their surroundings, to the landscape, to places, to objects, to animals and to humans, both living and dead. The archaeological material is studied downwards and up with a focus on practices, especially the handling and deposition of materials and objects in graves, within sites and in the landscape. The study is comparative and the Middle Neolithic is described in relation to the Early Neolithic and the Mesolithic period on the island. From a long term perspective the island is presented as a region where strong continuity can be identified, regarding both way of life and economy. In contrast, substantial changes did occur through time regarding the islander’s conceptions of the world and of social relations. This in turn affected the way they looked upon the landscape, different sites and animals, as well as other human beings. During the Mesolithic, the islanders first saw it as possible to create their world, their micro-cosmos, wherever they were, and they saw themselves as living in symbiosis with seals. With time, though, they started to relate, to connect and to identify themselves with the island, its landscape and its material, with axe sites and a growing group identity as results. The growing group identity culminated during the Early Neolithic with a dualistic conception of the world and with ritualised depositions in border zones. The Middle Neolithic is presented as a period when earlier boundaries were dissolved. This concerned, for example, boundaries towards the world around the islanders and they were no longer keeping themselves to their own sphere. At the same time individuals became socially important. It became accepted and also vital to give expression to personal identity, which was done through objects, materials and animals. Despite this, group identity continued to be an important part in their lives. This is most evident through the specific Pitted Ware sites, where the dead were also treated and buried. These places were sites for ritual and social practices, situated in visible, central and easy accessible locations, like gates in and out of the islands’ different areas. The dead were very important for the islanders. In the beginning of MN B they started to adopt aspects from the Battle Axe culture, but they never embraced Battle Axe grave customs. Instead they held on to the Pitted Ware way of dealing with the dead and buried, and to the Pitted Ware sites, through the whole period, with large burial grounds as a result.
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Peyroteo, Stjerna Rita. "On Death in the Mesolithic : Or the Mortuary Practices of the Last Hunter-Gatherers of the South-Western Iberian Peninsula, 7th–6th Millennium BCE." Doctoral thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-271551.
Abstract:
The history of death is entangled with the history of changing social values, meaning that a shift in attitudes to death will be consistent with changes in a society’s world view. Late Mesolithic shell middens in the Tagus and Sado valleys, Portugal, constitute some of the largest and earliest burial grounds known, arranged and maintained by people with a hunting, fishing, and foraging lifestyle, c 6000–5000 cal BCE. These sites have been interpreted in the light of economic and environmental processes as territorial claims to establish control over limited resources. This approach does not explain the significance of the frequent disposal of the dead in neighbouring burial grounds, and how these places were meaningful and socially recognized. The aim of this dissertation is to answer these questions through the detailed analysis of museum collections of human burials from these sites, excavated between the late nineteenth century and the 1960s. I examine the burial activity of the last hunter-gatherers of the south-western Iberian Peninsula from an archaeological perspective, and explain the burial phenomenon through the lens of historical and humanist approaches to death and hunter-gatherers, on the basis of theoretical concepts of social memory, place, mortuary ritual practice, and historical processes. Human burials are investigated in terms of time and practice based on the application of three methods: radiocarbon dating and Bayesian analysis to define the chronological framework of the burial activity at each site and valley; stable isotope analysis of carbon and nitrogen aimed at defining the burial populations by the identification of dietary choices; and archaeothanatology to reconstruct and define central practices in the treatment of the dead. This dissertation provides new perspectives on the role and relevance of the shell middens in the Tagus and Sado valleys. Hunter-gatherers frequenting these sites were bound by shared social practices, which included the formation and maintenance of burial grounds, as a primary means of history making. Death rituals played a central role in the life of these hunter-gatherers in developing a sense of community, as well as maintaining social ties in both life and death.
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Hýl, Petr. "Slovinské národní divadlo v Lublani." Master's thesis, Vysoké učení technické v Brně. Fakulta architektury, 2009. http://www.nusl.cz/ntk/nusl-215582.
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Collie, N. "Ritualising encounters with subterranean places: an investigation of urban depositional practices of Roman Britain." Thesis, 2013. https://eprints.utas.edu.au/17495/1/Collie-whole-thesis.pdf.
Abstract:
This project investigates the depositional practices of the towns of Roman Britain. The material remains of these depositional events are characterised by the appearance of certain objects and bodies within particular subterranean features. The most common types of objects and bodies found within urban centres include complete and almost complete pottery vessels, dogs and other domestic species, infants and sometimes metal objects and personal objects. The most common feature types are shafts, pits and wells with some evidence for deposits made underneath buildings or other structures. This investigation was motivated by the suggestion that urban depositional practices may have been distinct in form and function from those found in other location types such as rural areas. Furthermore, previous research into the subterranean deposits of Dorchester and Silchester has proposed diverse cultural origins for these practices. Although suggestions have been made regarding the nature of urban depositional practices in Roman Britain, systematic analysis of a large body of data from urban locations has not previously been undertaken.
Analysis of a large number of subterranean features and their contents from urban sites was compared to analyses of subterranean features from three other location types: non-urban sites, sacred precinct sites and Roman military forts. An emerging pattern of difference between the characteristics of urban deposits and those found in other locations was further tested via close analysis of the three main case studies of Silchester (Calleva Atrebatum), Dorchester (Durnovaria) and Verulamium.
It was found that there was a particular set of characteristics that were common to urban depositional practices of Roman Britain. There were also distinctive changes to all of the case studies’ depositional practices during the third century AD. Furthermore, the close analysis of the three case studies also revealed that there were inter-urban differences in depositional practices, particularly in terms of spatial distribution of these features. These differences were then read for variations in processes of urbanisation and cultural change over time. Comment is also made on the nature of urbanisation in Roman Britain and how at each site the ‘Roman town’ was translated in a unique and place-specific manner.
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Li, Charlotte. "Cemetery as a Place of Cultural Communication." 2012. http://hdl.handle.net/10222/14626.
Abstract:
Cemeteries serve as repositories of history and memories of the local community, as well as afford the living population an opportunity to connect and learn about a culture’s past. Accordingly, the cemetery as a place and the rituals associated with death and remembrance that it holds, not only communicate and express the ideals of a collective identity, but also undergo modifications with time and geography.
Through the study of burial rituals and funerary traditions of the multicultural community in the City of Richmond in British Columbia, this thesis seeks unifying qualities within the diversity of practices that will offer strategies for the design of ritual spaces that not only communicate the cultural identity within each community, but also serve as a place in which new ritual practices are born and integrated for the greater community of Richmond.
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Pooley, Jay. "Theatre as a Ritual Place: Redefining the Theatre as a House of Storytelling." 2011. http://hdl.handle.net/10222/14270.
Abstract:
This project presents the design of a theatre. The theatre site is located in Halifax, Nova Scotia and will serve as the home for the Legacy Centre for the Performing arts.
A selection of theatre spaces and ritual spaces, including temples and churches are analyzed, with attention paid to performance theory research in order to interpret the shared activities within these two building types. Architectural connections between these spaces are made as well as a building language common to both.
A collection of theatre buildings, including the design for the Legacy Centre, is produced. Each design exhibits the line between front of house and backstage that has been established as being similar to both theatres and ritual spaces and that will enhance the experience of going to the theatre.
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McCarthy, Catherine Patricia. "Dig a bit deeper - connection and contemporary landscape art." Thesis, 2013. http://hdl.handle.net/1959.13/938557.
Abstract:
Masters Research - Master of Philosophy (MPhil)This paper examines how memory, knowledge and connection are imbued in place. Considering how place can inhabit self and self can inhabit place. This proposition is reinforced by looking at many models and cross cultural examples as well as the work of theorists such as Casey, Relph and Blowby. The proposition that we are strongly related to our geographical locations, and by considering the similarities in make up of the earth to our bodies, a case is made that we are biologically and chemically part of the land. This becomes so by acknowledging that what we eat is of the land and hence there is a strong correlation between the two. It is then considered that since we are part of the land the land in turn becomes part of us. The off campus performance work On becoming a Witch provided a very powerful link between the exegesis and the studio work. It examined yet another way in which one is able to relate to country by the use of ritual, myth and symbolism in a specific bush setting. It brought together skills related to theatre, opera, costume design and music. This has been fully documented as part of the exegesis. The studio component of this thesis examines how one can closely relate one’s paintings and drawings to a sense of place and country by the use of materials such as ochres and the use of strong simple abstract forms. The use of a dominant symbol, the ziggurat, has been explained as well as the processes used with the result being a series of strong paintings and drawings. These act as a tangible link between self and a sense of place.
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Auger, Mason. "The enemy's place: Martial value, ritual performance, practical action and the historical Lakota sun dance." Thesis, 2009. 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:1464480.
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Galloway, Kathleen Anne. ""Sounding Nature, Sounding Place": Alternative Performance Spaces, Participatory Experience, and Ritual Performance in R. Murray Schafer’s Patria Cycle." Thesis, 2010. http://hdl.handle.net/1807/26175.
Abstract:
R. Murray Schafer (b. 1933, Sarnia, Ontario, Canada) is a seminal voice in Canadian music, due not only to the often controversial, but widespread international reception of his extensive spectrum of works, but also, due to his distinct approach to composition. Schafer’s Patria cycle (1966- ) employs unorthodox performance locales and contexts, a confluence of art forms and sensory experiences, and demands active audience participation, defining Patria as one of the most ambitious stage works.
In this dissertation I explore two essential frameworks that are seminal in the discussion of Patria; firstly Schafer’s compositional processes, broadly defined, that come into play in Patria, and secondly, the performative and theatrical aspects in Patria. Through four ethnographic case studies, I suggest that the use of alternative performance spaces, participatory performance, and ritual performance foster an artistic and social environment that has the potential, if participants choose to fully engage in the experience, to alter participants’ perception of the importance of the environment, community, spirituality, and artistic and sensorial experience in contemporary society. In Chapter 1 I provide a discussion of Schafer’s concepts of soundscape and the theatre of confluence and how they are applied in Patria, and outline my research methodology, including my fieldwork experiences from working onsite during Patria productions from 2003 through 2007. In Chapter 2 I examine and contextualize four aspects of performance that reoccur throughout Patria and are specifically detailed in my four case studies: alternative performance space, participatory experience, and ritual performance. My four case studies, Chapter 3 The Princes of the Stars, Chapter 4 Asterion, Chapter 5 The Enchanted Forest, and Chapter 6 And Wolf Shall Inherit the Moon, argue that my participatory approach to Patria comprehensively illustrates how site, work, environment, and community interact, forming a distinctive performance experience.
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Pélyová, Paulína. "Mezi nezbytnostmi a zbytečnostmi." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-438648.
Abstract:
The aim of the diploma thesis is to define a specific phenomenon bound to the current consumer society, which by its expression considers certain values and relations to the material world as necessary or, on the contrary, unnecessary. At the same time, it examines the boundary between consumer goods that we use on a daily basis and the subjects that have become part of our personality. These findings are demonstrated on specific examples. Telecommunication progress and its impact on today's consumer society in all aspects of nowadays lifestyle has become the starting point for the diploma work. Phone as an artifact has become part of our life with an ever more personal approach. This phenomenon is grasped theoretically, creatively and as an opportunity for pedagogical activity and research. The pedagogical intention is not only suggested but also verified and reflected in praxis.
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Cheng, YA-Hsin, and 鄭雅心. "Ritual Symbolism and the Presentation of Sense of place --case study of kuan ki tong rite of Guo Sing Temple, Cheng Gone Village, Sijhou." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/58025053477857111190.
Abstract:
碩士國立雲林科技大學
文化資產維護系碩士班
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The research aimed at studying the interactive relationship between local place and community by observing the rite of kuan ki tong of Guo Sing Temple and discussing the symbolic meaning system constructed by the rite. Through analyzing how the officers of temple and village people solved the problems caused by the process of rite, the functions and strength of ritual symbolic meaning to integrate place conflicts and fission were also uncovered. This research showed out how the local communities so called performers of rites revealed and reshaped their emotional recognition to place or to Guo Sing Temple and their identities to place. In the sacred space and time, performers, seems as a part of rite, increase the life experience and place memory and turn them as part of daily life. As the result, the sense of place was presented consciously. It gathers consensus of place. Guo Sing Temple in my home town is not only the belief center of village people but also plays an importance role to village people and place. What Guo Sing Temple symbolizes is the collected memory and life experience shared by village people. Hence, the researcher took Guo Sing Temple as a case study to investigate and discuss the presentation of sense of place. Unstructured interviews with local people was one of techniques to observe the relationship between place and people and overall to present the sense of place.
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Dugmore, Belinda Rose. "A double blinded, placebo controlled study to determine the influence of the clinical ritual in instrument assisted adjusting during the management of mechanical low back pain." Thesis, 2006. http://hdl.handle.net/10321/504.
Abstract:
Dissertation submitted in partial compliance with the requirements for the Master’s Degree in Technology: Chiropractic, Durban Institute of Technology, 2006.Health care practitioners have known for some time that patients benefit from specific manual intervention effects, but also from the manner in which these are presented. The latter at times having as much impact on patient health as the former. Thus the purpose of this study was to determine the effect of the clinical ritual during instrument assisted adjusting whilst managing mechanical lower back pain. The study was a randomized prospective study comprising of sixty participants aged 18-59. These individuals were randomly allocated into two groups of thirty and then further stratified to control for gender. Both Groups were diagnosed according to the Activator Methods Chiropractic Technique (AMCT), however the tension was set at maximum for group A, whilst the device was set to the minimum tension for group B. Each patient received three treatments and one follow up visit over a two-week period. Subjective data was collected at the first, third and follow up visit. Subjective data was recorded using the Visual Analogue Scale, the Numerical Pain Rating Scale, the Roland Morris Questionnaire and the Short-form McGill Pain Questionnaire. Outcomes were analysed through with the SPSS statistical package at a 95% level of confidence. After analysis of the collected data it was found that there was no statistical difference between the groups, but there was a non-specific trend suggesting a better outcome in the full tension activator group (Group A). Thus, the research indicated that patients perceptions, the patient-practitioner relationship, and the assumption of an outcome of success as well as the power of placebo or non-specific effects play a large role in the managing of lower back pain in a chiropractic environment.
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Babíčková, Lucie. "Vyšehradský hřbitov: místo paměti národa." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-326342.
Abstract:
Vyšehrad cemetery: Place of National Cemetery Abstrakt - English Lucie Babíčková In the beginning of the thesis I am interesting about the history of Vyšehrad cemetery and about some social live happening at this cemetery. For example I am interested in several additional funerals to this cemetery (for example Vlasta Burian), with several ceremonies around some people buried on Vyšehrad (Karel Čapek or Bedřich Smetana). I am also interested in the Svatobor society - society which founded this cemetery. In the fourth chapter I am writing about visitors of Vyšehrad and about their perception of Vyšehrad areal - especially what differences they can see between the park and the cemetery. I am working on this part mainly with theory of Pierre Nora about national monuments (or so-called places of memory). According his opinion nations can worship itself thanks these monuments and I think that Vyšehrad is one of these monuments in the Czech environment. I am also interested in some important events connected to the cemetery or about reasons for visiting this place. For this I am using typology of John Urry mostly.