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1
Barois, Christelle. « La Vāyavīyasaṃhitā : doctrine et rituels shivaïtes en contexte puranique ». Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5015.
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La Vayaviyasamhita, littéralement « Collection [du dieu] du Vent », est une subdivision du Sivapurana composée de deux sections (Purvabhaga et Uttarabhaga) et comprenant environ 4300 versets. Elle appartient au genre de la littérature puranique, mais l’Uttarabhaga prend la forme d’un traité (Agama, Tantra) sivaïte. La thèse comprend trois volumes. Le premier volume présente la Vayaviyasamhita dans ses aspects « matériels », en tant qu’elle est incluse dans le Sivapurana. Le second volume présente la traduction annotée du Purvabhaga (30 chapitres) et les résumés de l’Uttarabhaga (30 chapitres également). Le troisième volume présente le texte révisé de la Vayaviyasamhita à partir des éditions de Calcutta (1890) et de Bénarès (1963, 1998), représentatives de deux recensions du Sivapurana, sur lequel se fonde la traductionThe Vayaviyasamhita, literally "Collection [the god] of Wind" is a subdivision of Sivapurana composed of two sections (Purvabhaga and Uttarabhaga) and comprising about 4300 verses. It belongs to the genre of Puranic literature, but Uttarabhaga takes the form of a Saivite treaty (Agama, Tantra). The thesis consists of three volumes. The first volume presents the “material” aspects of the Vayaviyasamhita, as it is included in the Sivapurana. The second volume presents an annotated translation of the Purvabhaga (30 chapters) and summaries of the Uttarabhaga (30 chapters also). The third volume contains the revised text of the Vayaviyasamhita from the editions of Calcutta (1890) and Varanasi (1963, 1998), representative of two recensions of the Sivapurana
2
Dabin, Margaux. « Le processus de (re)fondation des bâtiments sacrés en Mésopotamie du Sud : de la technique aux rituels (IVe – IIIe millénaires avant notre ère) ». Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAG032.
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L’existence de rituels lors de la (re)construction des temples dans le Sud mésopotamien ne fait aucun doute au regard de nombreuses sources épigraphiques connues. Ces derniers se font pourtant plus silencieux pour les IVe et IIIe millénaires avant notre ère, une période de changement majeur dans la région. Au cœur de ces villes, le temple possédait une place centrale et son acte de fondation n’était pas anodin, formant l’une des principales prérogatives de la sphère royale. Malgré les nombreuses études déjà réalisées sur le sujet, la réflexion s’est axée sur un paramètre jusqu’alors délaissé et pourtant essentiel : l’aspect architectural. Bien que le temple soit considéré à ces périodes comme la demeure des dieux, il n’en restait pas moins une architecture tridimensionnelle avec des règles qui présidaient à sa construction. Cette recherche nous permet ainsi d’approcher la manière dont les Anciens réussirent à conjuguer cette double contradiction et si le domaine des croyances a impacté celui du processus de construction. Pour cela, un vaste corpus de temples a été établi, y alliant une étude stratigraphique et matérielle sur les différents dépôts qui constituent les traces les plus tangibles du riteExistence of rituals during the (re)construction of South Mesopotamian temples is undeniable given the numerous epigraphic data known to us. These rituals are however more rarely attested during the 4th and 3rd millennium B.C., which is a period of significant change in the area. Within the cities, the temple had a very central place and its foundation act was not insignificant, forming one of the main prerogatives of the royal sphere. Despite the numerous studies already conducted on the subject, the analysis focused on an essential aspect neglected until now: the architecture. Although the temple was regarded as the dwelling-place of the gods during this period, it still remained a three-dimensional architecture with rules that presided over its construction. This research allows us to better understand how the Ancients managed to combine this double contradiction and if beliefs impacted the construction process. For this purpose, a large corpus of temple has been established to combine a stratigraphic and material study of the various deposits which form the most tangible vestige of the rite
3
Barrière, Catherine. « Lieux et objets sacrés Bamana de la région de Segu (Mali) ». Clermont-Ferrand 2, 1997. http://www.theses.fr/1997CLF20015.
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Cette recherche porte sur l'évolution des croyances et des pratiques religieuses des Bamana. Elle est fondée sur une étude comparative menée dans 64 villages sélectionnés dans un rayon de 30 km autour de Ségu. Construite sur 3 axes principaux, elle établit un bilan de l'état actuel des lieux sacrés Bamana, étudiant ainsi les transformations du paysage villageois et invitant à une réflexion sur la construction religieuse du territoire. En 2d lieu, des descriptions d'objets puissants traditionnellement employés à des fins guerrières, cynégétiques, magiques ou protectrices ainsi que des enquêtes sur les conditions de leur utilisation permettent de saisir les permanences et les changements de l'organisation sociale et religieuse. Enfin, des entretiens ont été conduits auprès des personnages (forgerons, devins, marabouts, chasseurs) exerçant un rôle religieux ou agissant comme praticiens spécialisés dans la médiation des relations interindividuelles. Ces derniers développent alors une relation de clientèle et délivrent des charmes ou objets magiques dont les effets attendus s'orientent principalement autour de l'agression et de la protection. L'observation de changements importants dans le paysage villageois dorénavant marqué par la quasi-disparition des bosquets sacrés ayant abrité des génies ou protégé des objets puissants et par l'implantation de nombreuses mosquées, n'est pourtant pas le signe d'une acculturation radicale. En effet, bien que le calendrier des activités rituelles se soit évidé de la plupart des temps réservés aux sacrifices, l'écoute attentive du discours des Bamana a permis de saisir le développement important des pratiques de puissances articulées autour de supports très différents. Les supports traditionnels comme les boli ont été enterrés, mais de nouveaux objets sont apparus. Les praticiens, fort variés, puisent dans des registres différents les matériaux de leur arsenal de guerre interindividuelle. Enfin, l'omniprésence de ces pratiques de puissance révèle un climat social très tendu bien que feutré puisque tout se joue dans le champ de l'invisible, basé sur le développement de conduites individualistes constituant le terreau de la sorcellerie et de la magie maléfiqueThe subject of this research is "the evolution of bamana religious beliefs and practices". A comparative approach was taken, based on date gathered from 64 villages within a 30 km. Radius of segu. There were three primary lines of inquiry: assessment of the current status of bamana sacred places; description of traditional ways in which powerful objects were used for warfare, magic, or protection; and an analysis of current practices in relation to traditional ones in order to assess processes of continuity and change in bamana social organization. Interviews were conducted with a range of magico-religious practitioners, including blacksmiths, fortune-tellers, marabouts, and hunters, who either fulfill religious roles or who act as specialists in the mediation of individual relations. The latter provide their clientele with charms or magical objects for purposes of aggression or protection. While my findings reveal significant changes in village society-evinced for instance by the virtual dissappearance of sacred, genie-sheltering groves, the protection of powerful objects, and the construction of numerous mosques-such changes nevertheless do not suggest a radical acculturation. Ineed, even though sacrificial rituals have dissapeared from the ritual calendar, careful attention to bamana discourses has allowed me to understand that certain traditional practices remain while new practices have developed around very different sources: the boli have been burried, but new objects have appeared. Practitioners take materials from various sources for their purposes. Finally, the daily existence of these powerful rites, played out in an invisible realm, reveals an extremely tense social climate, shatter the myth of african solidarity and betray the development of based on the development of individualistic behaviors which constitute the backbone of witchcraft and of black magic
4
Mitchell, Darren. « Anzac Rituals – Secular, Sacred, Christian ». Thesis, University of Sydney, 2020. https://hdl.handle.net/2123/22695.
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This thesis argues that Australia’s Anzac ceremonial forms emerged from Christian thinking and liturgy. Existing accounts of Anzac Day have focussed on the secular and Western classical forms incorporated into Anzac ritual and minimised the significant connection between Christianity and Anzac Day. Early Anzac ceremonies conducted during the Great War were based on Anglican forms, and distinctive commemorative components have their antecedents in religious customs and civic rites of the time. Anglican clergy played the leading role in developing this Anzac legacy - belief in Australia in the 1910s and 1920s remained predominantly Christian, with approximately half of believers being Anglican adherents - yet this influence on Anzac ritual has heretofore received scant acknowledgement in academic and popular commentary which views Anzac Day’s rituals as ‘secular’, devoid of religious tradition and in competition with it. Sydney’s Anzac Day in 1916, the first anniversary of the Gallipoli landings, and the ceremonies that followed through to 1919, illuminate the significant role of the city’s Anglican leadership in early Anzac ceremonial remembrance practice. The history, adoption and adaptation of elemental Anzac commemorative elements such as laying wreaths at memorials and pausing in silence, as well as the unique Australian ‘dawn service’ tradition, reveal their roots in Biblical theology and church approaches to mourning, challenging the secularisation hypothesis. Christian design motifs and inscriptions will also be noted in significant public memorials, adding to the argument that Christianity was the principal cultural repository for responding to the disastrous consequences of the Great War. This study will reveal the deep current of Biblical thinking in Anzac commemoration and how Anzac public remembrance is not only ‘sacred’ in a ‘secular’ formulation but also, fundamentally, Christian.
5
Lafasciano, Luigi. « Archéologie et topographie du rêve rituel de l’Archaïsme à l’Antiquité tardive dans le monde gréco-romain ». Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP030.
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L’objectif du travail de thèse est une analyse de l’évolution des dispositifs rituels et cognitifs concernant les rêves et visions ‘divines’ dans des contextes cultuels diverses – du culte des héros en Grèce ancienne, à ceux des divinités épiphaniques et thaumaturgiques au long de l’Antiquité, à celui des saints chrétiens dans l’Antiquité Tardive – pour vérifier le changement diachronique des fonctions culturelles de la vision par rapport à la formation de l’identité des communautés étudiées. La recherche est menée sur deux niveaux complémentaires : celui de l’anthropologie et de l’histoire des religions pour ce qui concerne le développement des outils rituels, et celui de l’archéologie et topographie pour ce qui concerne l’évolution des parcours rituels et des relations topographiques entre les espaces du rêve rituel et les autres secteurs des cités. On a donc essayé d’esquisser une histoire matérielle du rôle des visions par rapport à la formation et évolution de la mémoire communautaire et à sa matérialisation dans l’espaceThe goal of the thesis is an analysis of the evolution of the cognitive and ritual devices related to ‘divine’ dreams and visions in different cultic contexts – from the hero cult in ancient Greece, to those of epiphanic and healing deities during Antiquity, to that of the Christian saints in Late Antiquity – with the aim of tracing the diachronic change of the cultural functions of vision in relation to the construction of the identity of the communities here analysed. The research is developed on two complementary levels: that of religious history and anthropology for what concerns the development of the ritual devices, and that of archaeology and topography for what concerns the evolution of the ritual patterns and of the topographical relationship between the spaces devoted to ritual dreaming and the other areas of the cities. We therefore tried to outline a material history of the role of visions in relation to the construction and evolution of the cultural memory and its materialization in space
6
Augier, Marie. « Le magistrat, la femme et le prêtre, le contrôle des rituels fémins en Grèce ancienne ». Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAG020.
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L’image que la littérature grecque donne des femmes est souvent négative et l’idéal féminin qui s’en dégage est celui d’une femme silencieuse et peu visible. Or, s’il est vrai que la femme a une place assez réduite dans la cité, elle joue néanmoins un rôle important par ses activités religieuses. L’étude, en s’attachant au facteur socialisant qu’est la pratique rituelle pour les femmes, a alors pour but de montrer le contrôle des rituels féminins par les hommes en confrontant la réglementation qui encadre les femmes à leur représentation littéraire. La recherche vise ainsi à délimiter la place des femmes dans l’espace sacré, en tentant de dégager leur rôle et les règles qu’elles doivent suivre (accès aux sanctuaires, funérailles, participation aux rituels) ; mais elle s’attache aussi aux magistratures religieuses féminines. C’est donc aussi la question de l’implication des femmes dans la cité, par leurs activités rituelles, les magistratures et l’évergétisme, et celle de la « citoyenneté » des femmes qui sont abordées. Un volume d’annexes regroupe le corpus des documents épigraphiques –textes et traductions– utilisés dans ce travailGreek literature often gives a pejorative image of women and presents an idealised woman whose qualities are silence and invisibility. If it is true that women had quite a reduced place in Greek city, nevertheless they played an important role through their religious activities. This study, which pays particular attention to the social implications of ritual practices, aims to examin the masculine control over feminine rituals by comparing the rules supervising women with their literary representation.The research intends to establish the woman's place in sacred locations and tries to outline their role and the rules they had to follow (access to sanctuaries, funerals, participation in rituals). It also focuses on religious feminine magistrates. It therefore also deals with the implication of women in cities through their citizenship, ritual activity, office and evergetism. A supplementary volume collects the corpus of epigraphic inscriptions, texts and translations used in this work
7
Ellison, Samuel C. « Forming Ritual Reality ». University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282576025.
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Brakel-Papenhuijzen, Clara. « The sacred bedhaya dances of the kratons of Surakarta and Yogyakarta ». Voorburg : Departement van Onderwijs en Wetenschappen, 1988. http://bibpurl.oclc.org/web/23835.
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MACHADO, FELIPE WIRCKER. « DANCE AND RITUAL : FROM THE SACRED TO THE STAGE ». PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34817@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE DOUTORADO SANDUÍCHE NO EXTERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
A presente tese se debruça sobre a passagem das danças de orixá do terreiro para as artes cênicas, no intuito de pensar a relação entre arte e sagrado através de trabalhos em dança de coreógrafos brasileiros. Para isto, no entanto, parte de uma revisão crítica da perspectiva simbólico-representativa que guia as análises de textos canônicos sobre o candomblé, oriundos das disciplinas de antropologia e etnologia, sobretudo. Com este movimento inicial, se propõe a questionar esta perspectiva como um pressuposto ou um paradigma das análises que não leva em consideração uma crítica à tradição do pensamento por representação, ao passo que o candomblé teria seus próprios pressupostos filosóficos e cosmológicos, como uma visão de mundo que não necessariamente opera pela função simbólicorepresentativa. Em seguida, dedica-se a uma releitura da questão da biopolítica a partir do paradigma imunitário, que relaciona o saber científico sobre o corpo a uma concepção de política e democracia, interessante para se pensar a relação de uma sociedade fundada sob o regime colonial e escravista com os modos de vida e as visões de mundo não europeias no Brasil, uma vez que o candomblé foi se constituindo como uma religião à qual estas questões confluíam, tendo em vista o dinamismo inerente à tradição em que se fundamenta o culto. Por fim, a dança surge como campo de pensamento e de saber no qual as contradições se encontram e se resolvem a partir de um trabalho com o corpo, ressaltando positivamente sua multiplicidade - e não, como no projeto biopolítico, no intuito de confiná-lo mediante concepções dicotômicas. Isto se dá, primeiramente, a partir de uma reflexão acerca da importância do som e da música como modos de pensar as organizações políticas, econômicas e sociais, numa desierarquização dos sentidos a partir da qual emergem racionalidades e visões de mundo. Finalmente, o trabalho de coreógrafos e bailarinos brasileiros que tomam como técnica não só as danças de matriz europeia, como o balé clássico, as danças moderna e contemporânea, mas também as danças de matriz africana, mais especificamente, os pés de dança de orixá. Essa passagem dos terreiros para o palco vem a levantar uma discussão sobre a relação entre o sagrado, o ritual e a arte, como campos que, segundo uma visão de mundo do candomblé, se pudermos chamar assim, não estão separados.
This thesis aims to think about the passage of the dances of the orishas from the religious context of Brazilian candomblé to the stage, taking as an issue the relation between art and the sacred trough the works on dance of Brazilian choreographers. For this purpose, however, the thesis begins with a critical review of the symbolic and representative perspective that guides most of the canonic texts about Brazilian candomblé, mainly in the fields of anthropology and ethnology. This initial movement aims to put in question this perspective as a presupposition of the analyses that doesn t consider a critique to the representative paradigm that guide the western thought, once candomblé has its own philosophical and cosmological presuppositions, as a world view that not necessarily operates through this same symbolic and representative logic. Following this first movement, it dedicates to a rereading of the biopolitics issue from the immune paradigm that relates the scientific knowledge about the body to a political and democratic conception, which is interesting to think about the colonial and slavery system relations to the non-European ways of living and world views in Brazil that shaped the construction of candomblé as a religious body to which these issues flows, considering the inherent dynamism of the tradition in which it is based upon. The dance arises as a field of thought and knowledge in which the contradictions get together and are solved through the work with and from the body, emphasizing its multiplicity in a positive way - and not as in the biopolitical project that aims to confine it in opposite conceptions. This comes, first, through a consideration about the sound and the music as ways to think political, economic and social organizations, in order to undo the hierarchy of senses from which emerge different rationalities and world views. Finally, the works of Brazilian choreographers that take as a dance technique not only the European dances, but also the African dances and, more specifically, from the orishas that belongs to the religious tradition of candomblé. This passage from the terreiros (the temples) to the stage brings forward the relation between the sacred, the ritual and art as fields that, according to a world view founded in candomblé, if we can refer like that, are not aparted.
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Arnaldi, Maude. « Sacré, Éducation et postmodernité : le sacré comme fondement de l'éducation à l'épreuve de la postmodernité ». Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2024/document.
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La postmodernité, modifiant les repères essentiels de l'humanité que sont la durée, l'espace, la constitution du sujet, le statut de la mort et de l'absence, a affecté en profondeur le contexte dans lequel s'élabore le concept de sacré. Il en résulte une forme moderne de sacré dévoyé procédant davantage d'une mythologie résiduelle, d'une initiation tronquée ou, selon les mots de Mircea Eliade, de ritualismes dégradés, que d'un sacré systémique ayant une portée décisive, notamment, dans la détermination des valeurs et l'élaboration d'un destin commun. Or, la crise de l'éducation serait entée sur le déclin du sacré,départi de sa dimension structurelle. Le sujet contemporain, qui se cherche entre jouissance immédiate et relativisme désenchanté, ne semble plus pouvoir compter sur le potentiel fédérateur d'une éducation fragilisée, et l'altération de celle-ci paraît inéluctable, à moins que, nous engageant dans un autre temps nous n'admettions l'évidence de notre attachement phénoménologique et que nous ne sachions, en la préservant dans le langage, accepter la négativité du mondePostmodernity, modifying humanity's reference points - duration, space, subject's formation, status of death and non-attendance -, deeply affects the context in which the concept of sacred usually develops. The outcome is a kind of modern sacred, proceeding from a residual mythology, a rigged initiation or, in the own words of Mircea Eliade, from degraded ritualisms, and not a systemic sacred that would have any decisive impact on values determination or would draw up any common destiny.The education crisis would be a consequence of the declining sacred, deprived of its structural dimension. The contemporary subject, who is wavering between instantaneous enjoyment and disenchanted relativism, can't trust anymore the federating power of a weaken education, unless we admit the obvious of our phenomenologic statement and we are able to agree, preserving it inside the language, the negativity of the world
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Antohin, A. E. S. « Expressions of sacred promise : ritual and devotion in Ethiopian Orthodox Praxis ». Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1436745/.
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This thesis investigates the notion of sacred promise, a grounded devotional category for Ethiopian Orthodox Christians. It is based on ethnographic research among urban parishes seeking to gather the often dispersed memberships of local Orthodox communities in Dessie, a city of a quarter million residents in north-central Ethiopia. The central thesis contends that the spaces and methods of engagement by Ethiopian Orthodox Christians are organized by the internal dynamics of archetypal promises. I consider the wide spectrum of social and ritual activities contained within the domain of “church” to be consistent with a developed socio-theological genre of “covenant”. Covenant is narratively defined as a dialogic of bestowal and responsibility and it is also expressed in performative, material, and associative dimensions. Starting from an investigation of the liturgical praxis of temesgen (the ethic of thanksgiving), each chapter explores variations of covenant: as unifying events of human/divine manifestation (e.g. feast days); as the honour of obligation within individual stances of paying respect on an interpersonal and meta-relational level, at church and during visits to mourning houses; and through customs of reciprocity by confraternities and the blessings such practices confer on the givers and receivers. Lastly, pilgrimage presents a context where personal commemorative events transform into “traditions” due to their ability to sustainably influence broader communal commitments. Analysed collectively, Ethiopian Orthodox Christians creatively distil a core monotheistic precept through their everyday devotional acts. Rather than interpreting covenant as exclusively an ethno-historical idea of “chosen peoples”, this research advances a meta-argument concerning the processual nature of creation within tradition. Presenting an original perspective on the rupture/continuity paradigm within the anthropology of Christianity, I trace how this doctrinal principle originated through an inventive merging of culture and ideology, demonstrated through the synthesis of Old and New Testament in ritual and allegory and by local conditions of religious heterogeneity within Ethiopia.
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Barfoed, Signe. « An archaic votive deposit from Nemea ritual behavior in a sacred landscape / ». Cincinnati, Ohio : University of Cincinnati, 2009. http://rave.ohiolink.edu/etdc/view.cgi?acc_num=ucin1265986264.
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Thesis (M.A.)--University of Cincinnati, 2009.Advisor: Kathleen M. Lynch. Title from electronic thesis title page (viewed Apr. 20, 2010). Includes abstract. Keywords: Nemea; Archaic Classical Pottery; Corinthian Pottery; Miniature votive pottery; Ritual behavior; Rural spring shrine. Includes bibliographical references.
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Bonetti, Maria Cristina de Freitas. « CONTRA-DANÇA : RITUAL E FESTA DE UM POVO ». Pontifícia Universidade Católica de Goiás, 2009. http://localhost:8080/tede/handle/tede/986.
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Previous issue date: 2009-06-23The subject of this dissertation is the counter-dance as cultural, religious and artistic manifestation in the Divine s Feast, Pentecost, even in Pirenópolis as in Santa Cruz. The categories used to interpretate this social fact will be the concepts of tradition, memory and identity. The principal purpose is to study the counter-dance as fundamental element of this ritual and how the comunity live the local memory, tradition, and identity through its construction and continuous reconstruction in the history. It intends to look at the Divine s Feast as the most expressive popular manifestation of Pirenópolis and Santa Cruz. The dissertation intends to prove that the counter-dance is an important fact to the construction of the local identity. The informations were collected through the observation, opened interview, questionnaires, and abundant bibliografic documents. Through the research it checked up that, in fact, the counter-dance in the Pentecost Feast is one of the fundamental elements to compose the identity of Pirenópolis and Santa Cruz, at the same time that is transmitted still nowadays from generation to generation and compose the memory of the local citizens.
O objeto da presente dissertação é a contra-dança como manifestação cultural, religiosa e artística no Ritual da Festa do Divino Pentecostes, tanto em Pirenópolis como em Santa Cruz. As categorias utilizadas para interpretar este fato social serão os conceitos de tradição, memória e identidade. O objetivo principal é estudar a contradança como elemento fundamental deste ritual, e como a comunidade vivência a memória, a tradição e a identidade local através de sua construção e reconstrução contínua na história. Pretende-se também enfocar a Festa do Divino como a manifestação popular mais expressiva de Pirenópolis e Santa Cruz. A dissertação pretende provar que a contra-dança faz parte de um dos fatos mais relevantes para a construção da identidade local. Os dados foram coletados através de observação de campo, entrevistas abertas, questionários e farta documentação bibliográfica. Através da pesquisa verificou-se, que de fato, a contra-dança na Festa de Pentecostes é um dos elementos fundamentais que compõe a identidade pirenopolina e santacruzense, ao mesmo tempo que é transmitida até hoje de pai para filho e compõe a memória dos cidadãos destas localidades.
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Campos, Eline de Oliveira. « Do mundo do jogo ao jogo da vida : mitologia e experiência do sagrado no imaginário dos jogadores de RPG ». Universidade Federal da Paraíba, 2010. http://tede.biblioteca.ufpb.br:8080/handle/tede/4257.
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Previous issue date: 2010-06-30Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This inquiry proposes to identify oneself with the sense of reliving of the myths in the contemporary nature, in the sphere of the Roleplaying Games (RPG), one of more recent manifestation phenomenon of present time. Amongst seizure of symbolic dimension contained in these games universe, we´ll check a possibility of the event an experience of the sacred in its context. The study has been carried out at the Postgraduate Program in Religions Sciences (CsRs) at Universidade Federal da Paraíba ; fitting into a line research Religion, Culture and Symbolic Production, as well as in the Studies and Research Group about Anthropology of Imaginary. They have chosen methods and techniques of research that have made possible verification about raising hypothesis the typical selected study for analysis was a structural-historical descriptive research, with a qualitative approach of social-anthrop-phenomenon. As techniques for fact-gathering in a research field was used a participating observation, teaching manuscripts, the notes inside the field diary accompanied by the theoretical compilation, the interviews, the open-questionnaires with structural questions and the Test Application Archetypical of the 9 Elements AT-9. While interdisciplinary research, was necessary to fetch subsidies from Maffesoli´s understanding sociology; in the anthrop-theories related to the mythical-ritual process and the sacred experiences in the past and Turner, Lévy-Strauss and Eliade´s present time; in the proposal about the games, category that circumscribes the object of the study, in Juizinga, Retondar and in the book of the player Dungeons & Dragons (guided of the RPG adventures); and in the field of the imaginary, Durand, Pitta and Lahud Loureiro. The theoretical studies were confronted with the presupposition of the Imaginary General Theory (TGI).The collect date in the field research and achieved results amongst AT-9 application, made possible a realization of an analysis more selective and safe of the phenomenon, checking wretched the sense to the game and to play in this specific case the RPG game observed, the individuals players organized the tribal manner and presented behavior inclined to the society. The play evasion that can occur like an artifice that causes the escape from the objective reality that can represent, in the imaginary field, a time escape that consumes and leads to finite nature. The archaism already is one of meanings and life significant and to live. These factors, among others, lead the religion field movement to areas before respected profane and, in the game case a cyclic return of the zymology related to the sacred, benefit experiences of the sacred, even though the virtual way. To take oneself non-existence of the other analysis of the game phenomenon in the field of the CsRs, this research comes to occupy an omission, getting a spacious field of researches, at the same time as this factor checks its originality.
Esta investigação se propôs identificar qual o sentido da revivência dos mitos na contemporaneidade, na esfera dos jogos de Roleplaying Games (RPG, uma das mais recentes manifestações do fenômeno na atualidade), através da apreensão da dimensão simbólica contida no universo desses jogos, e verificar a possibilidade da ocorrência de uma experiência do sagrado em seu contexto. O estudo foi realizado no Programa de Pós-Graduação em Ciências das Religiões (CsRs) na Universidade Federal da Paraíba, inserindo-se na linha de pesquisa Religião, Cultura e Produção Simbólica, bem como no Grupo de Estudos e Pesquisas em Antropologia do Imaginário. Foram escolhidos métodos e técnicas de pesquisa que possibilitassem a verificação da hipótese levantada. A tipologia selecionada para a análise foi a pesquisa descritiva histórico-estrutural, com abordagem qualitativa do tipo sócio-antropo-fenomenológica. Como técnicas para a coleta de dados na pesquisa de campo foram utilizados a observação participante, a escuta pedagógica, as anotações em diário de campo acompanhadas da compilação teórica, as entrevistas, os questionários abertos com perguntas estruturadas e a aplicação do Teste Arquetípico dos Nove Elementos AT-9. Enquanto pesquisa interdisciplinar foi necessário buscar subsídios: na Sociologia Compreensiva de Maffesoli; nas teorias antropológicas relacionadas ao processo míticoritual e às experiências do sagrado no passado e na atualidade de Turner, Lévy-Strauss e Eliade; nas proposições sobre os jogos, categoria que circunscreve o objeto de estudo, em Juizinga, Retondar e no livro do Jogador Dungeons & Dragons (norteador das aventuras de RPG); e no campo do imaginário, G. Durand, Y. Durand, Pitta e Lahud Loureiro. O confrontamento dos estudos teóricos com os pressupostos da Teoria Geral do Imaginário (TGI), os dados colhidos na pesquisa de campo e os resultados obtidos através da aplicação do AT-9, possibilitou a realização de uma análise mais criteriosa e segura do fenômeno, conferindo o sentido atribuído ao jogo e ao jogar pelos indivíduosjogadores. O uso da TGI, ao favorecer o desvendamento dos micro-universos simbólicos dos indivíduos-jogadores, permitiu que se confirmasse a hipótese de que o jogo e o jogar (nesse caso específico o jogo de RPG), se mostraram profundamente reveladores da subjetividade humana. Na roda de jogo de RPG observada, os indivíduos-jogadores se organizaram de maneira tribal e apresentaram comportamentos inclinados para a socialidade. A evasão lúdica que pode ocorrer como um artifício ocasionador da fuga da realidade objetiva pode representar, no campo do imaginário, uma fuga do tempo devorador que conduz à finitude. Já o arcaísmo é um dos fatores que favorecem uma abertura para a transcendência em busca de elementos reveladores dos significados e significâncias da vida e do viver. Esses fatores, dentre outros, induzem o deslocamento do campo religioso para áreas antes consideradas profanas, e no caso do jogo, um retorno cíclico das simbologias relacionadas ao sagrado, favorecendo experiências do sagrado, mesmo que de forma virtual. Levando-se em conta a inexistência de outras análises do fenômeno jogo no âmbito das CsRs, essa pesquisa vem preencher uma lacuna, promovendo uma ampliação do seu campo de pesquisas, ao mesmo tempo em que esse fator lhe confere originalidade.
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Mokhtar, Shehram. « Sacred Spaces and Expressive Bodies : At the Urs of Lal Shahbaz Qalandar ». Thesis, University of Oregon, 2013. http://hdl.handle.net/1794/12956.
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The shrine of Sufi saint Lal Shahbaz Qalandar is located in the rural city of Sehwan in Sindh, Pakistan. Sehwan is a site of pilgrimage for thousands of devotees at the annual festival known as urs, spanning three days to commemorate the death anniversary of the saint. Men, women, and transgender participants engage in many rituals at the urs among which the prominent is devotional dancing called dhamaal. This thesis project relates sacredness of spaces and hyper-reality of the festival with the performances of rituals that involve diverse publics. At the urs and otherwise, the shrine space provides devotees, largely poor, a collective non-verbal expression in the form of dhamaal. Dhamaal gives expression to the body in a society that does not normally encourage such expressions in the public sphere. This thesis argues that the Sufi discourse in Sehwan makes the body of a devotee an expressive body.
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Yun, Kyoim. « Performing the sacred political economy and shamanic ritual on Cheju island, South Korea / ». [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278198.
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Thesis (Ph.D.)--Indiana University, Dept. Folklore and Ethnomusicology, 2007.Source: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 4015. Advisers: Richard Bauman; Roger L. Janelli. Title from dissertation home page (viewed May 7, 2008).
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Woods, Linda Del. « Seven sacred spaces : an intertextual investigation ». Thesis, Queensland University of Technology, 2002.
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This exegesis is the intertextual investigation of the work, Seven Sacred Spaces. It is a multilayered text documenting the process that occurred as both the work and the artist evolved and the dialogue that transpired between
the theory, the work and the artist.
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TOLA, FABRIZIO. « Parole e immagini nella ritualità della Settimana Santa in Sardegna. Fonti scritte e sculture lignee nella pratica rituale dell’epoca moderna ». Doctoral thesis, Università degli Studi di Cagliari, 2016. http://hdl.handle.net/11584/266742.
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The thesis intends to demonstrate how in the seventeenth and eighteenth century Sardinia it
was fundamental for the Church to use the preached word and meditative text along with the
devotional image. These are the same tools for control and indoctrination for the faithful. This
particular phenomenon, even more marked in the modern age, is realized in Sardinia
especially in the rites of Holy Week still celebrated today, the function of the "Deposition"
and devotion to the Mysteries of the Passion, reconstructing the origin and development of
these rites. It outlines the historical and social context of Sardinia in the XVII-XVIII Century.
Emphasizing the devotional and religious aspect in particular towards the Passion of Christ.
Including once the religious importance of the event in the Sardinian society of the time and
of Easter is understood, as the central moment of the liturgical year, we analyze the function
that the sacred image had in the rites practiced in the island, which had greater importance
because it was supported by the preached word. Then some homiletic and meditative texts of
the seventeenth century are examined, within this perspective. Finally, the historical and
artistic side is deepened by critical study of some wooden sculptures, used in these rituals,
which is published unedited, incorporating them into specific areas of production and proving
once again how modern era Sardinia was a cultural and artistic crossroads and trading center.
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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.
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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.
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Pemberton, Diana Ruth. « The Sacred Transfigured ». Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1587732487572178.
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Sugiyama, Nawa. « Animals and Sacred Mountains : How Ritualized Performances Materialized State-Ideologies at Teotihuacan, Mexico ». Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11530.
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Humans have always been fascinated by wild carnivores. This has led to a unique interaction with these beasts, one in which these key figures played an important role as main icons in state imperialism and domination. At the Classic period site of Teotihuacan, Mexico (A.D. 1-550) this was no exception as large carnivores (mainly eagles, felids, canids and rattlesnake) were sacrificed and deposited as associated offerings in large-scale dedicatory rituals. This study investigates the zooarchaeological remains of nearly two-hundred animals found in offertory chambers at the Moon Pyramid and the Sun Pyramid to question: 1) What were the dynamic ritual processes that took place during the dedication ritual? 2) What changes do we see in the types of human-animal interactions with wild carnivores? 3) How did the participation of animals in ritualized activities lead to the concretion of a stratified sociopolitical landscape? And, 4) what were some of the meanings and functions behind the dedicatory acts? This project applies a multi-methodological approach integrating zooarchaeological, isotopic, and iconographic analyses interpreted in light of existing ethnographic, ethnohistoric, and religious studies literature. The dataset resulting from this dissertation provides the most comprehensive evidence of the central role animals played in rituals linked to monumentalism and state domination. Ferocious carnivores not only participated as victims of sacrifice and ritual paraphernalia, but were also kept in confinement in anticipation to the ritual slaughter. A shift in human-animal interactions, now characterized by dominance and control of the most powerful beast on the landscape, was central to creating a new perception of the animal hierarchy. The fauna deposited at these offering caches were social agents that helped negotiate and maintain social hierarchies, even ascribe meaning into the monuments themselves, through their participation in ritualized performances.Anthropology
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Tronu, Carla. « Sacred space and ritual in early modern Japan : the Christian community of Nagasaki (1569-1643) ». Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/13820/.
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Andres, Emmanuelle. « Entre sacrifice et sacré : l'écriture de Toni Morrison ». Thesis, Tours, 2009. http://www.theses.fr/2009TOUR2011/document.
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Cette étude aborde l’œuvre de Toni Morrison à travers le prisme du sacré. Elle explore comment les romans offrent, d’un point de vue thématique et littéraire, une toile structurelle et formelle permettant l’accès au sacré – à cette transcendance dont le lecteur ne revient pas indemne. L’acte sacrificiel et la violence sont au cœur de la diégèse des romans. La reproduction du geste sacrificiel dans l’acte de « lecture-écriture » (terme emprunté à Henri Meschonnic) élabore le passage, au fil des romans, de la mise à mort des personnages au don (de l’être, de l’œuvre), comme en atteste le titre du dernier roman, A Mercy. L’idée de séparation véhiculée par l’étymologie du mot « sacré » est explorée à travers la dichotomie du pur et de l’impur ; le positionnement systématique des personnages d’un côté et de l’autre d’un écran de « pureté » participe au processus de sacralisation et tisse le fil rouge de la contagion, générée dans le texte même. Ce travail explore dans quelle mesure le sacré se répercute sur l’écriture, au point de devenir la condition du dé-pli et de l’expérience figurale du texte. La composition à l’œuvre dans les romans orchestre une écriture vivante, à haute voix, à l’orée du sentiment, qui rend très souvent compte de l’élément non rationnel du « divin ». Celui-ci est à même de souligner l’impact de l’écriture morrisonienne sur le lecteur, alors que le ressenti commun entre écrivain et lecteur, propre à l’écriture dialogique, génère la pulsion d’écrireThis study investigates Toni Morrison’s oeuvre from the standpoint of the sacred, and in particular how the sacred bears upon the writing itself, thus transforming the text into the locus and condition of the reader’s experience. Morrison’s work is thematically and formally predicated upon an access to the sacred/holy. The concept of the sacred is indeed highly relevant in Toni Morrison’s work, since the very act of composing/conducting the novels is heard and set in an affective language which often renders the non-rational element of the divine, referred to here as the “holy”. Its ability to move and astound the reader is rendered through actual or textual sacrifice. As the title of her latest novel, A Mercy, suggests, the sacrificial gesture which is reproduced in the reading/writing experience (following Meschonnic’s concept of “lecture-écriture”) creates an intimate link between the characters’ sacrificial deaths and the gift of the book, thereby inscribing sacrifice and violence at the very heart of the novels. The idea of separation conveyed by the etymology of the word “sacred” is explored through the dichotomy of “purity” versus “impurity” in the novels, where characters labelled as either pure or impure participate in the sacralising process. The concept of the sacred/holy not only accounts for the impact of Toni Morrison’s writing on the reader; it also sheds light on the dialogical nature of her work from which arises the shared impulse that is the reading/writing of the book
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Garcia, Oscar. « Rafue Ite ! Ethnographie d’un bal rituel amazonien (Murui-Muina-Uitoto, Amazonie colombienne) ». Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH178.
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Cette thèse explore les cérémonies composant les bals rituels des Murui-Muina (Uitoto), peuple indien établi dans le Nord-Ouest amazonien, dans la région du Moyen Caquetá (Colombie). Il s’agit d’une analyse consacrée au chamanisme de ce groupe, conduite à partir d’une étude ethnographique du bal de Yuakɨ (ou bal de fruits).L’objectif principal consiste à démontrer que lors du bal de Yuakɨ plusieurs groupes patrilinéaires reliés par des rapports d’altérité se rassemblent pour agir en vue de la guérison et de l’aménagement de l’environnement. Composée de deux volumes (quatre parties), où le premier est consacré aux aspects généraux du chamanisme murui-muina et le deuxième aux rituels composant le bal de Yuakɨ, la thèse analyse les aspects cosmologiques, les procédures rituelles et les enjeux relationnels qui expliquent le comportement des participants de ce rituel. Cette recherche s’appuie sur plusieurs travails de terrain permettant d’analyser des discours anciens transmis d’âge en âge : durant les cérémonies et les narrations mythiques, des discours quasi secrets tels que le bakakɨ ou le zomarafue sont prononcés. Cette étude propose une synthèse et une réinterprétation de l’ethnographie Murui-Muina.Ainsi se dessine un modèle écologique dans lequel la vie est envisagée comme une lutte incessante entre groupes d’humains et de non-humains, régulée par des normes telles que l’interdiction de l’endocannibalisme et la permission de la vengeance comme seule violence légitime. Ces groupes, placés sous l’autorité d’entités « maîtres », composent un monde vivant où les humains doivent souvent négocier leur vie avec tous les êtres de leur environnement (animaux, plantes, minéraux etc.) À travers une approche relationnelle du rite, la thèse met en évidence les caractéristiques fondamentales des bals rituels murui-muina. Cette recherche rapporte et analyse, pour la première fois, la stratégie mnémotechnique utilisée par les Murui-Muina durant ces pratiques cérémonielles. La thèse donne une place privilégiée à la danse rituelle en devenant l’une des rares contributions à ce sujet en Amazonie. Il s’agit donc d’une contribution à l’anthropologie de la nature aussi bien qu’à l’anthropologie de la mémoire et à l’anthropologie de la danseThis thesis is dedicated to the ritual balls (ritual dances) of the Murui-Muina (also called Uitoto), a people from the North-West area of the Amazon forest (from the region of the Medio-Caquetá). It is an analysis of the different rites that make up the dances and the shamanism of the Murui-Muina, based on an ethnographic study e of the "Yuakɨ Ball" (or "Ball of the Fruits").This research shows that the Yuakɨ Ball is an event that brings together different patrilineage groups and aims at managing the environment surrounding the society and healing from epidemics. The thesis is composed of four parts, divided into two volumes. The first volume is dedicated to murui-muina shamanism and the second to Yuakɨ's ball. In the two volumes, cosmology, ritual procedures and the relationships between those participating in the dances are studied. This analysis is based on an ethnographic study but also on ancient oral traditions, transmitted from one historical period to the next one and told during mythical ceremonies and narrations, such as the bakakɨ and the zomarafue. The existing ethnography on the Murui-Muina will thus be reunited, reinterpreted and compared to the new data collected.In the ecological model of this people, which emerges from this thesis, life is conceived as an incessant struggle between human and non-human groups, regulated by norms such as the prohibition of endo-cannibalism or the revenge (the only legitimate violence). Human and non-human groups are placed under the authority of "Master" spirits and human beings must negotiate their lives with other beings who inhabit their environment (animals, plants, minerals, etc.). This research also shows the mnemonic strategy used by Murui-Muina during the rites studied and wants to be one of the rare contributions to the study of ritual dance in the Amazon area. It is therefore a study that combines anthropology of nature, anthropology of memory and anthropology of dance
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Hardy, Gabor. « A Ritual in Perspective : An Ethnographic Analysis of a Lakota Sundance At Hoosier National Forest ». OpenSIUC, 2012. https://opensiuc.lib.siu.edu/dissertations/468.
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AN ABSTRACT OF THE DISSERTATION OF Gabor Hardy, for the Doctor of Philosophy degree in Speech Communication, presented on 8 March, 2012, at Southern Illinois University Carbondale TITLE: A RITUAL IN PERSPECTIVE: AN ETHNOGRAPHIC ANALYSIS OF A LAKOTA SUNDANCE AT HOOSIER NATIONAL FOREST MAJOR PROFESSOR: Dr. Jonathan Gray Using ethnographic methods, interviews, observations, and participation of and in indigenous rituals, I discuss the ways in which Western and American Indian notions of spirit, human beings and their place in the world, and the practice of spirituality differ in action, thought, and word. Since the time of the Renaissance the supremacy of "rational" or "reasonable" modes of thinking has influenced the modern world. Many American Indian writers, shamans, and Sundance chiefs believe that an understanding of their approach to the Divine may never be apprehended without some sort of actual experience. This indigenous perspective differs in substantial ways from hegemonic, Christian and Western linear modes of thinking. I draw on my attendance at numerous Sundance rituals, readings by American Indian spiritual leaders, and ethnographic work done at the Salt Creek Sundance ritual to articulate and streamline major differences and similarities that exist in both approaches. Through participation and dialogue, a distinct indigenous spiritual approach emerges that is difficult to reconcile with traditional Christian and Eurocentric world views. As I hope to demonstrate, the appearance and performance of American Indian ritual serve to not only challenge Western colonial perspectives, but also to empower indigenous approaches to spirit. In order to cultivate a more tolerant approach to the diversity and various modes of spiritual expression, a change in consciousness is needed, not necessarily for the American Indian worldview, but from the current ethnocentric worldview of the US Government which holds this form of government as the highest accomplishment of any nation thus far. This dissertation offers an approach that probes the relationship between an earth based religion and a monotheistic religion. Finally, I present a vision that allows for an understanding and/or appreciation of a spiritual approach which remains alien to Western approaches and conceptualizations of spirit. Key words: rational mind, symbolic meaning, ritual, myths, sacred, ideology, truth, indigenous worlds, cosmology, spirituality, reason, ethnography, Sundance, performance, and Native American.
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Lafasciano, Luigi. « Archeologia e Topografia del sogno rituale dall’Arcaismo alla Tarda Antichità nel mondo Greco-Romano ». Doctoral thesis, Universita degli studi di Salerno, 2019. http://elea.unisa.it:8080/xmlui/handle/10556/5788.
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2017 - 2018The goal of the thesis is an analysis of the evolution of the cognitive and ritual devices related to dreams and visions in different cultic contexts – from the hero cult in ancient Greece, to those of epiphanic and healing deities during Antiquity, to that of the Christian saints in Late Antiquity – with the aim of tracing the diachronic change of the cultural functions of vision in relation to the construction of the identity of the communities here analysed. The research presents two complementary levels: that of religious history and anthropology concerning the development of the ritual devices, and that of archaeology and topography concerning the evolution of the ritual patterns and of the topographical relationship between the spaces devoted to ritual dreaming and the other areas of the cities. We therefore tried to outline a material history of the role of visions in relation to the construction and evolution of the cultural memory and its materialization in space.
XVII n.s. (XXXI ciclo)
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Sumsion, Ann Elizabeth. « The Search for the Sacred in Gabrielle Roy ». Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3252.pdf.
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Almeida, Márcio Antônio de [UNESP]. « Mistagogia da música ritual católica romana : estudo teórico-metodológico ». Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/95148.
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Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar...
The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
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Ceccarelli, Letizia. « Sacred space in Latium vetus : an analysis of the topographical, ritual, social and political importance of sanctuaries : the case study of Ardea ». Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648438.
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Almeida, Márcio Antônio de 1970. « Mistagogia da música ritual católica romana : estudo teórico-metodológico / ». São Paulo : [s.n.], 2009. http://hdl.handle.net/11449/95148.
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Orientador: Dorotéa Machado KerrBanca: Maria Aparecida Bento
Banca: Valeriano dos Santos Costa
Resumo: Este estudo tem por finalidade descrever metodologicamente a prática mistagógica dos séculos IV e V d.C. e discutir a recente sistematização e aplicação do método mistagógico à formação dos ministérios litúrgico-musicais da Igreja Católica Romana. No ano de 1963, promulgava-se a Sacrosanctum Concilium (Constituição sobre a Sagrada Liturgia) do Concílio Ecumênico Vaticano II (1962-1965) que, sustentada pelo Movimento Litúrgico, representava o retorno às fontes bíblicas e patrísticas da fase de estruturação da liturgia por volta do século IV. Atualmente, a formação continua sendo um dos maiores desafios à consolidação do processo de renovação litúrgica desencadeado pela reforma do Vaticano II. A reforma teve implicações sobre a liturgia e também sobre o modelo eclesial a ser assumido pelas novas gerações. Quanto ao uso do método mistagógico, dois autores, Mazza (1996) e Buyst (2006), serão largamente focalizados devido à especificidade de sua aproximação ao objeto de estudo. O primeiro expõe a sistemática catequético-mistagógica dos séculos IV e V; e a segunda aplica o método mistagógico ao estudo da música ritual com escopo formativo mais evidenciado. O propósito da pesquisa foi sendo consolidado a partir da leitura, tradução e interpretação de variados autores para se avançar de rudimentos conceituais à apropriação teórica e metodológica do termo e prática da mistagogia. Deste modo, o percurso assumido procurou evidenciar o deslocamento do discurso normativo e prescritivo, próprio dos documentos eclesiais, ao discurso reflexivo e propositivo sobre o processo de renovação da música ritual no Brasil a partir de produções litúrgico-musicais pós-conciliares. Esta pesquisa, ao propor o método mistagógico no estudo da música ritual como estratégia que articula diferentes áreas do conhecimento, procura identificar ... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The purpose of this study is describe methodologically the mystagogic practice of 4th and 5th centuries, and discuss new approaches and application on mystagogic method related to liturgical musical formation of the ministries of Roman Catholic Church. In 1963 was promulgated the Constitution on the Sacred Liturgy (Sacrosanctum Concilium) of Second Vatican Council (1962-1965) that held on Liturgical Movement represented the return to biblical and patristic sources of the 4th century. Nowadays, formation continues being one of the main challenges to consolidation of the liturgical renewal process started at Second Vatican reformation. This reformation had effect on the liturgy and ecclesial model. Two authors Mazza (1996) and Buyst (2006) were focused on due to particular approach to mystagogic method. The first demonstrates the catechetical and mystagogic systematic from 4th and 5th; the second applies mystagogic method to the study of ritual music with a clearly formative scope. The purpose of this research was developed through reading, translation and interpretation of various authors to reach the concept and to get a theoretical and methodological understanding of terminology and practice of mystagogy. Therefore, the way assumed had revealed a changing from normative and prescriptive enunciation to a reflexive and rational enunciation related to renewal process of ritual music in Brazil and post-Second Vatican Council liturgical musical productions. This research proposes mystagogic method in the study of ritual music as a strategy that conjugates different areas of knowledge. Finally, also identify how the formation was theorized and performed in the liturgical renewal process to reach the method.
Mestre
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Schmitt, Eve-Emmanuelle. « Les guérisseurs traditionnels corses : approche psychanalytique du "don de guérison" et du rituel thérapeutique ». Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAG037.
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Le sacré et les rites sont au centre des pratiques thérapeutiques traditionnelles. La Corse abrite des formes variées de tradithérapeutes, dont les signadori. Ils témoignent d’un nouage particulier entre un discours social en transition, leurs propres conflits psychiques et la demande. Cette recherche clinique, dans une perspective ethnopsychanalytique, s'appuie sur des entretiens réalisés sur le terrain avec des guérisseuses. Les données recueillies ont été analysées selon la méthode standardisée IPA (Analyse Phénoménologique Interprétative). La traversée d’un épisode psychopathologique, faisant office a posteriori de « crise initiatique », se solderait par le « don ». Il incarnerait un système d’échange symbolique sous-tendu par la dette originaire, dialectisant l’ambivalence et l’altérité. La pulsion d’emprise est au centre de ce système. Les interdits qui arriment cette pulsion constituent un espace sacré intrapsychique. Leur transgression ou leur rappel ritualisé pourraient bien apparaître prototypiques des actions de sorcellerie et de celles pour les conjurerSacred rituals are at the center of traditional therapeutic practices. The island of Corsica is home to different types of traditherapists, notably the signadori. They show a particular connection between a transitioning social discourse, their own psychic conflicts and the demand. This clinical research, with an ethnopsychoanalytic perspective, is based on interviews conducted in the field with healers. Data collected were analysed in accordance with the standardised IPA (Interpretative Phenomenological Analysis) method. A psychopathological episode, also considered as an « initiatory crisis » in hindsight, would lead to the « gift ». It represents a system of symbolic exchange, underpinned by the original debt, which dialectises ambivalence and otherness. The hold drive is at the center of this system. The prohibitions that secure this drive constitute an intrapsychic sacred space. Their transgression or ritualized reminder could well appear prototypical witchcraft actions and those to conjure them
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Mazzetto, Elena <1981>. « Les typologies des sanctuaires mexicas et leur localisation dans l'espace sacré du Mexique préhispanique : lieux de culte et parcours cérémoniels dans les fetes des vingtaines à Mexico-Tenochtitlan ». Doctoral thesis, Università Ca' Foscari Venezia, 2012. http://hdl.handle.net/10579/1263.
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Hilmy, Masdar. « Islam and Javanese acculturation : textual and contextual analysis of the slametan ritual ». Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21218.
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This Thesis deals with the cultural encounter between Islam and Javanese culture as represented by the slametan ritual. The major purposes of this thesis are threefold; (1) to give a brief account of the historical backdrop of the encounter between Islam and the Javanese tradition; (2) to discuss the ongoing dispute among scholars over whether the slametan is animistic, syncretistic or Islamic; and (3) to provide a new perspective on the slametan ritual based upon textual (religious) and contextual (socio-cultural) analysis.The hypothesis underlying this work is that the slametan is a prototype of syncretistic ritual, the representative of Islamic elements---as its core---on the one hand, and local traditions---as its periphery---on the other. This work will argue against the theory of the slametan developed both by Geertz and Woodward. The first scholar sees the slametan from a socio-cultural perspective only, while the latter views it on an Islamic theological basis. The current writer argues that one should employ a holistic perspective to see the slametan comprehensively; both from "inside" (religious perspective) and "outside" (cultural perspective).
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Manirambona, Jean Bosco. « Nature du discours sur la fondation de la monarchie sacrée du Burundi et son organisation politique ». Doctoral thesis, Universite Libre de Bruxelles, 2013. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209560.
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Le contexte et le processus de fondation de la monarchie sacrée du Burundi demeurent mal connus malgré plusieurs études qui ont été déjà effectuées sur ce sujet. Le problème se situe au niveau des sources qui ont été utilisées pour étudier l’histoire lointaine de ce pays. Des sources qui sont fondamentalement légendaires, mythiques et symboliques et contiennent peu de données historiques ont été utilisées comme sources historiques et l’on a abouti à une histoire-légende et mythique. Bien que ces sources ne permettent pas de reconstituer le passé historique lointain de cette ancienne monarchie et de connaître son processus de formation sans être complétées par d’autres disciplines auxiliaires à l’histoire et confrontées à ces dernières, elles sont incontournables pour la connaissance de la mémoire, de la mentalité et de la vision générale de la vie et du monde des Barundi hier et aujourd’hui. Elles constituent une sorte de miroir et de véhicule de la pensée des anciens Barundi et montrent comment ces derniers pensaient, organisaient et vivaient le monde sur presque tous les points de vue. Leur approfondissement a permis de comprendre la mentalité populaire, l’idéologie politique de la monarchie sacrée, ses fondements socioculturels et son organisation. Le discours sur les origines du Burundi montre également la nature et le type des institutions politiques, culturelles et sociales et leur hiérarchie. Son approfondissement ainsi que celui des données diversifiées que nous avons utilisées dans cette thèse sur le plan historique, ethnographique et linguistique ont également permis de trouver que la monarchie sacrée du Burundi était une théocratie. Sur le plan général, le religieux précède, crée le politique et le supplante. La religion donne sens à la vie, de la naissance à la mort et après celle-ci. Sur le plan social, la population burundaise était subdivisée dans sa grande majorité en quatre grandes composantes sociales :les Baganwa dont la mission était l’exercice du pouvoir politique et administratif et les groupes des Bahutu, des Batutsi et des Batwa qui étaient constitués selon des critères socioéconomiques. Sur le plan familial, les Barundi étaient et sont encore subdivisés en plusieurs groupes familiaux dont les membres sont différemment répartis dans les trois catégories sociales selon leur capacité économique. Le mode de formation, d’évolution, de rejet, d’adoption de ces groupes familiaux et leur organisation montre en quoi ces derniers étaient les piliers et les supports de la vie sociale. Il montre également à quel point l’organisation des groupes familiaux est un élément essentiel pour la connaissance de l’évolution de l’histoire sociale, politique et culturelle du Burundi.Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
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Brandibas, Jacques. « TRAITE DE PSYCHOPATHOLOGIE ET THERAPEUTIQUE REUNIONNAISES ». Phd thesis, Université de la Réunion, 2003. http://tel.archives-ouvertes.fr/tel-00098118.
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Cette thèse vise à saisir l'intrication des facteurs culturels dans les troubles psychopathologiques tels qu'ils se présentent dans une consultation d'ethnopsychologie à la Réunion. Replacées dans leur contexte culturel et psycho-historique, l'insistance des pathologies et des thérapeutiques réunionnaises s'articulent autour de la notion de secret et de l'importance des morts. La problématique des relations du sujet avec le sacré sert de fil conducteur à la thèse. Les notions d'identité, d'altérité, d'ordre et de désordre président à des troubles qui s'inscrivent dans des catégories universelles de causalité : mystique, animiste et magique. Beaucoup d'entre eux ressortent d'une étiologie de la frayeur, d'une logique traumatique. Des observations cliniques et l'analyse d'un dispositif de soin « traditionnel » montrent l'attache étroite des désordres psychologiques avec l'effraction et le soin. Ils participent d'une préoccupation universelle : renforcer les liens sociaux, les sentiments d'appartenance, d'identité, les enveloppes psychiques des plus fragiles dans un cadre de créolisation. Dans de nombreux cas, la prise en compte de la dimension ethnopsychologique est essentielle à la compréhension et à la pratique psychologique.
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Batino, Sabrina. « Itinerari del sacro nelle forme del bere : articolazioni morfologiche e funzionali della ceramica greca ad uso potorio in ambito rituale ». Oxford [u.a.] Archaeopress, 2009. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=017727978&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.
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Tirloni, Salone Ilaria. « Manifestazioni del sacro e pratiche rituali in Italia meridionale e Sicilia nella prima età del Ferro (IX-VII secolo a.C.) ». Thesis, Rennes 2, 2014. http://www.theses.fr/2014REN20047.
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Reconstruire les manifestations du sacré et les pratiques rituelles et/ou cultuelles de l'Italie méridionale et dela Sicile, au Xème-VIIème siècle av. J. Chr., est un objectif ambitieux parce que on doit aborder des aspectsimmatériels, liés à la spiritualité, pas facilement visibles dans l'évidence archéologique. Choisir, en plus, lapériode de la protohistoire représente une difficulté majeure puisque les sources littéraires sont presquetotalement absentes. L'analyse de la documentation archéologique, axée sur trois direction d'intervention -l'espace ainsi naturel qu'humain, les bâtiments et le mobilier retrouvés - a permis, par contre, d'identifier desmarqueurs cultuels, éléments qui se répètent avec persistance à travers les siècles. Le regard spécifique sur lecontexte est la clé interprétative utilisée pour étudier les trois aspects, avec un nouveau critère, qui n'est pluslié aux classes de la production artisanale, mais plutôt à leur fonctionnalité. La présence du rite et du culte aété détecté dans 166 sites de l'Italie méridionale, reconnus comme des lieux de culte or du rite (anaktora), etanalysée en comparaison avec les établissements et les contextes funéraires de la même période et de lamême aire géographique. Le résultat est une reconstruction du sacré qui vise à offrir un portrait des communautés grecques et indigènes vues dans la sphère du riteThe reconstruction of the sacred manifestations and of the ritual and/or cult practices in Southern Italy, Sicilyincluded, in the 9th-7th B.C., is an ambitious project, because it is necessary to approach insubstantialaspects, linked to the spirituality, non readable in the archaeological evidence. Choosing, furthermore, theproto-historical period reveals another /a bigger difficulty, since the literary sources are almost absent. Theanalysis of the archaeological documentation, conducted through three research guidelines- the space, bothnatural and human, the buildings and the findings- has created a new interpretative model based on thecultual markers. These are recurring elements, enduring in the centuries, related to the depositional pattern orthe presence of particular objects. The specific attention due to the context is the key factor of the research,which uses a new criterion for the findings analysis, not based on the traditional division of production classes, but on their function. The presence of the rite and of the cult has been detected in 166 sites, identified as cultual places or even ritual places (anaktora), and has been compared with settlements and funerary contexts of the same period and geographical area. The result is the reconstruction of the sacred aspect which aims at giving a portrait of Greek and Indigenous communities in the cult sphere
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Cavalcanti, Alberes de Siqueira. « O SAGRADO E O PROFANO NA EDUCAÇÃO : um estudo do imaginário religioso na escola pública ». Universidade Federal do Maranhão, 2007. http://tedebc.ufma.br:8080/jspui/handle/tede/147.
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Previous issue date: 2007-10-30This work is a quality research about the religious imaginary on the public education. The categories of conception are sacred and profane. The mean proposals are to define the process of secularization in the occidental culture, its reflections on the school universe, the comprehension of the religious imaginary of the school community and the images and symbols mapping found at the public school. The study was carried out at two municipal schools in São Luís. The data survey about the researched public was made through open questionnaire, drawing and text. Besides, were included the observation in loco and pictures of the place. The research is based on the studies of Mircea Eliade and Gilbert Durand and shows the sacred and profane representations on the symbolic universe of schools and how they reflects on the pedagogical work. The study shows up the religious imaginary there observed characterized for day images and Jewish-Christian symbolism, all through survey and interpretation of the school space-time symbolism. The events carried out at the school stand out as rituals geared toward the school microcosm establishment. The survey shows the interpretation of the school from its symbolism onwards as sacred space-time devoted to the knowledge and discipline in a moving ritual of students to the social life. The work reveals the image of a heroic and redeeming school by the relation of images of ascension, illumination and separation.
Trata-se de pesquisa de natureza qualitativa acerca do imaginário religioso na escola pública, tendo como base conceitual as categorias sagrado e profano. Seus principais objetivos são a caracterização do processo de secularização na cultura ocidental e sua implicação para o universo escolar; a apreensão do imaginário religioso da comunidade escolar; o mapeamento de imagens e símbolos presentes na escola pública. O estudo tem como campo de trabalho duas escolas públicas municipais de São Luís. O levantamento de dados junto ao público pesquisado é feito por meio de questionário aberto, desenho e produção textual. Adota-se ainda a observação in locu e o registro fotográfico do espaço escolar. Tomando como base teórica principal os estudos de Mircea Eliade e Gilbert Durand, a pesquisa identifica as representações do sagrado e do profano no universo simbólico das escolas e como essas repercutem na prática pedagógica. Por meio do levantamento e da interpretação da simbologia do espaço-tempo escolar, o estudo evidencia o imaginário religioso ali presente marcado predominantemente por imagens diurnas e pelo simbolismo judaíco-cristão. Os eventos realizados na escola sobressaem enquanto rituais voltados para o estabelecimento do micro-cosmo escolar. A pesquisa resulta numa interpretação da escola a partir do seu simbolismo, enquanto espaço-tempo sagrado dedicado ao conhecimento e à disciplina, num ritual de passagem de alunos e alunas para a vida em sociedade. Pela constelação de imagens ascensionais, espetaculares e diairéticas, associada à crença de que a escola é o lugar onde se prepara às pessoas para ser alguém na vida, revela-se a imagem de uma escola heróica e redentora.
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Lima, Tânia Pessoa de. « O sagrado e o ritual vividos em um grupo de Danças Circulares Sagradas de Findhorn sob o enfoque de Carl G. Jung e Roy A. Rappaport ». Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1929.
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Previous issue date: 2014-09-05Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The present research is aimed at reporting the testimonies of the participants of the Sacred Circle Dances of Findhorn regarding the experience of the sacred, and defines the role of this experience for the individual and for contemporary culture. Sacred Circle Dances of Findhorn is the name given to the practice of the dancing in round formation and other group dances, whether traditional or recently choreographed, which are held according to a movement started by Bernhard Wosien, with the spirit of the group work proposed by the Findhorn Foundation in Scotland, where they started, developed, and spread to many countries. In Findhorn, such dances achieved status of ritual and were focused on the experience of the sacred, although several purposes are accepted. However, studies conducted so far have not been dedicated to the basic focus, which is the path we choose to follow. The theories of Carl G. Jung and Roy R. Rappaport were used as theoretical support in what concerns the conceptions of sacred and ritual, besides taking into account some analysis on the overview of the way of being religious in contemporary times. The method used was qualitative, and data were gathered in the work field which the researcher participated. The research was performed in a group formed especially for this purpose and conducted by the researcher, in fifteen weekly meetings of two hours each. The reports were audio-recorded and transcribed. Data were organized and handled by building the technique of Lefèvre s Discourse of the Collective Subject. It was revealed that the sacred was experienced in the group studied as a process consisting of three elements. The first refers to the experience of two states of existence, that is, one that connects to the everyday life and the other to a wider order. The second deals with the experience of meeting a large body which the participants feel they are part of, as if attached to a greater being configured as an experience of comprehensive unit. The third element was present through the arrangement awareness of learning the meanings posed by living, and elaborations on their own life can be extracted from it, thus guaranteeing greater awareness. For the individual, the experience of the sacred can enable the perception of another personality, different from consciousness, with glimpses of the experience of wholeness and unity, and some relationship with the self, which are important aspects for the process of individuation. As for contemporary times, and with no necessity of joining some religion, this kind of experience can mean the removal of the sanctification or projection of the non-flexible context sacred, the replacement of the sacred in what is central and unifies humanity in the sense eternity and truth. This scenario favors the ecosystem adaptation that is essential for the continuity of human life. The Sacred Circle Dance Findhorn is related to the round formation dances from communities far from urban centers, probably born of sacred and religious elements. The operation is in connection to the characteristics of the religious way of being in contemporary times and in large cities. Practices of circle dances aimed only at numinous states, mistakenly interpreted as if sacred, would lead to the understanding that the sacred is something trivial and does not require some work of consciousness. In this manner, and packed by late modernity trends, the sacred term may be used imprecisely
O objetivo principal da presente pesquisa é revelar nos depoimentos dos participantes das Danças Circulares Sagradas de Findhorn a vivência do sagrado e situar o papel dessa vivência para o indivíduo e para a cultura contemporânea. Danças Circulares Sagradas de Findhorn é o nome dado à prática das danças de roda e outras formações de danças em grupo, sejam elas tradicionais ou coreografadas na atualidade, e que acontecem conforme o movimento iniciado por Bernhard Wosien, tendo como espírito a proposta de trabalho em grupo da Fundação Findhorn, na Escócia, onde foram lançadas e obtiveram crescimento, e a partir de onde foram difundidas para diversos países. Em Findhorn, tais danças ganharam formato ritual e foco último na vivência do sagrado, embora acolham propósitos diversos. Contudo, as pesquisas realizadas até então não se ativeram ao foco principal, caminho esse escolhido nesta pesquisa. As teorias de Carl G. Jung e de Roy R. Rappaport serviram de suporte teórico no que se refere às concepções sobre o sagrado e o ritual, além de se levar em conta algumas análises sobre o panorama relativo ao modo de ser religioso na contemporaneidade. O método utilizado foi o qualitativo, e os dados foram obtidos por meio do trabalho de campo do qual a pesquisadora participou. A pesquisa foi feita em um grupo formado para esta finalidade e conduzido pela pesquisadora, em quinze encontros semanais, de duas horas cada. Os relatos foram gravados em áudio e transcritos. Os dados foram organizados e tratados pela técnica de construção de discursos do sujeito coletivo de Lefèvre e revelaram que o sagrado foi vivido no grupo pesquisado como um processo composto por três elementos. O primeiro se refere à vivência de dois estados de existência, ou seja, um que se liga à vida cotidiana e outro a uma ordem mais ampla. O segundo trata da vivência de reunião num grande organismo do qual o participante se sente fazendo parte, como se unido a um ser maior, configurando-se como uma vivência de unidade abrangente. O terceiro elemento se fez presente pela disposição da consciência de apreender os sentidos suscitados pela vivencia, podendo extrair dela elaborações relativas à própria vida, portanto com ampliação da consciência. Para o indivíduo, essa vivência do sagrado pode possibilitar a percepção de outro centro da personalidade distinto da consciência, com vislumbres da vivência de totalidade e unidade e algum relacionamento com o self, aspectos importantes para o processo de individuação. Para a contemporaneidade e sem que seja preciso se filiar a uma religião, esse tipo de experiência pode significar a retirada da santificação ou projeção do sagrado de contextos não flexíveis, a recolocação do sagrado no que é central e que unifica a humanidade, no sentido de eternidade e de verdade. Isso favorece a adaptação ecossistêmica, fundamental para a continuidade da vida humana. A Dança Circular Sagrada de Findhorn está relacionada às danças circulares das comunidades afastadas dos centros urbanos, provavelmente carregadas de elementos sagrados e religiosos. Seu funcionamento está afinado com características do modo de ser religioso na contemporaneidade e nas grandes cidades. Quando o consumo de práticas de danças circulares tem como objetivo apenas os estados numinosos, interpretados equivocadamente como se fossem o sagrado, poder levar à compreensão de que o sagrado é algo trivial que não necessita do trabalho da consciência. Nessa situação, e embalados por tendências da modernidade tardia, o termo sagrado pode ser utilizado de modo impreciso
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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.
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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
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Raymond, Holly A. « Cultic Niches in the Nabataean Landscape : A Study in the Orientation, Facade Ornamentation, Sanctuary Organization, and Function of Nabataean Cultic Niches ». Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2334.pdf.
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Oliveira, Ilka Maria da Silva. « A Representação social do corpo no ritual de promessa no catolicismo da cidade do Recife ». Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/965.
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This dissertation discusses the social representation of the body in the promise rituals in the catholicism, characterized by the pluralism of the manifestations, present in the cultural and religious experience, resulting from the construction of meanings of the devotee relationship with the sacred. The participant's universe was defined in the three great religious celebrations, that happens in the urban perimeter of the city of Recife/PE and where concentrates a great number of followers, which were chosen in a random way and that they accepted to answer an interview of open questions, in order to bring the interviewees, to think and to talk about the importance of the body for the accomplishment of his promise ritual. This study is based in the Theory of the Social Representations and their theoretical of reference, for now, we apprehended the symbolic universe of speaking and of acting, classifying the social representations that go beyond the execution of the promise, through the speech of the devotee , explaining on the mechanisms that are used to understand the need to express with the body the devotion. Located in the field of the Sciences of the Religion, It has the intention of getting to do present an idea, through an object, which not always it is conscious for the individual. By the approach with the phenomenon of the payment of the promise, we noticed how they live their practices devocionais, as they aim at and they anchor them and how that contributes for the conservation of the 'habitus' in the Brazilian religious field. In the conclusion phase, we analyzed the explicit behaviors, linked by an intentional causal relationship, centered in the totality of the speech, with few generic subjects that represent the group. We built nested and systematized arguments established starting from the consensus interpretations and of the critic of the creative contradiction. We will present the transposition of the data, punctuating the relationships between the social representations and the symbolic elements that were mapped, as characteristic result of the research.
Discute-se na presente dissertação, a representação social do corpo nos rituais de promessa no catolicismo, caracterizada pelo pluralismo de manifestações presentes na experiência cultural e religiosa, resultantes da construção de significados da relação do sujeito devoto com o sagrado. O universo dos participantes foi definido nas três celebrações de grandes eventos religiosos, que se dá no perímetro urbano da cidade de Recife/PE e onde concentra um grande número de fiéis, os quais foram escolhidos de forma aleatória e que aceitassem responder a uma entrevista de perguntas abertas, para fazer o entrevistado pensar e falar sobre a importância do corpo para a realização do seu ritual de promessa. Este estudo está fundamentado na Teoria das Representações Sociais e seus teóricos de referência, apreendemos o universo simbólico do falar e do agir, categorizando as representações sociais que vão além do cumprimento da promessa, através das falas/entrevistas dos (as) devotos (as), esclarecendo sobre os mecanismos que são empregados para compreender a necessidade de expressar com o corpo a devoção. Situado no campo das Ciências da Religião, o trabalho tem a intenção de conseguir fazer presente uma ideia, por intermédio de um objeto, o que nem sempre é consciente pelo indivíduo. Pela aproximação com o fenômeno do pagamento da promessa, percebemos como vivenciam suas práticas devocionais, como objetivam e as ancoram e como isso contribui para a conservação da tradição no campo religioso brasileiro. Na fase de conclusão, analisamos os comportamentos explícitos e implícitos, ligados por uma relação causal intencional, centrada na totalidade do discurso, com poucos sujeitos genéricos que representam o grupo. Construímos argumentos hierarquizados e sistematizados estabelecidos a partir das interpretações de consenso e da crítica da contradição criativa. Apresentamos a transposição dos dados, pontuando as relações entre as representações sociais e os elementos simbólicos que foram mapeados, como resultado característico da pesquisa.
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Lao, Oliveros. « Ritual and the sacred in Peter Shaffer's theatre : a study of The Royal Hunt of the Sun, Equus and The Gift of the Gorgon ». Thesis, University of Macau, 2007. http://umaclib3.umac.mo/record=b1781053.
Texte intégral
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Williams, Scott Andrew. « Visualising a complex ritual landscape : gaining a new perspective on the Late Period/Early Ptolemaic sacred landscape of North Saqqara through the application of digital technologies ». Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/113417/.
Texte intégralRésumé :
The Late Period (747–332 BC)/Early Ptolemaic (332–30 BC) monuments at the necropolis of North Saqqara have historically been investigated either in isolation or within small spatially close groups. The monuments have rarely been compared within their wider landscape setting, or their relationship with the topography upon which they are imposed considered. This study seeks to redress the situation for the monuments associated with the sacred animal cults through the investigation of topographic associations, monument interconnectedness, and affordances and entanglements within the sacred landscape. To achieve this, a new and detailed GIS (Geographical Information System) of the North Saqqara and South Abusir archaeological areas was researched and compiled, as there was no other currently available. The GIS provided the foundation for the construction of an innovative multi-layered digital 3D representation of the ancient necropolis, which was used to examine the landscape from a terrestrial viewpoint. This was fundamental to developing an holistic understanding of a sacred landscape which is no longer wholly extant. By employing the creative power of digital reconstruction, the task of visualisation and the investigation of divergent viewpoints becomes achievable in ways that otherwise might not be possible. The employment of archaeological theory, not previously applied widely within the field of Egyptological studies, has permitted a nuanced interpretation of the funerary landscape visualised through the digital representation. Investigation of the landscape in this manner has offered new perspectives into the place of the monuments, and their topographic and interconnected relationships: a correlation between the sacred animal monuments, networks of movement, and specific milieus of terrain has been recognised; a mechanism of visual performance employed by the monument builders has been identified; and a new mixed-media narrative account of the landscape has been constructed.
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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.
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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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Souza, Tamara Pereira de. « Kairós e o tempo ritual sagrado em Edmund Leach : uma investigação à luz dos significados do mito de Kairós ». Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/1962.
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Previous issue date: 2015-09-28Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
In recent years, more specifically since the modern era, the phenomena rituals have been object of formation of concepts both in the context of the studies of Sciences of Religion, as well as of the social sciences. Within this perspective, Edmund Leach proposed a model of time ritual where in each intermission of ritual festivities, situated between periods of social life, represents a change from the normal order-profane existence to the unusual order-sacred and thus retroactively. However, when addressing the knowledge about the intermission of Sacred Time, in Leach configured in his own time ritual proposal and conceived as a taboo area, marginal, from another world, we have identified that this represents an area insufficiently studied by the same author who interpreted this ritual domain exclusively, from mythological elements associated with the notion of Cronus, leading us to assume that some issues have been "hidden". .In this respect, and taking as a reference that, for some traditions of ancient Greece, the time was designed from a dual perspective, our research focused on an interpretation of Sacred time interval, in Leach in the light of Kairos. This research which was developed based on the bibliographical research method, reached results indicating that while the time interval, in Leach interpreted in the light of the myth of Cronus, manifests itself as part of a linear sequence which combines switchovers and stops between Sacred Time while this same interval ritual associated with kairological time, denotes not a part of time, but its origin or an outburst of eternity in time pulsing between speed (continuum) and immobility, follows an irreversible and one-way course when time rewinds and stops. It is expected from the results of this research to contribute to the context of the Sciences of Religion, Social Sciences and Psychology regarding the knowledge of the Sacred Time in Leach as benchmarks for future researchers who intend to discuss and deepen the theme
Nos últimos anos, mais especificamente, desde a era moderna os fenômenos rituais, tem sido objeto de formação de conceitos tanto no contexto de estudo das Ciências da Religião, quanto das Ciências Sociais. Dentro desta perspectiva Edmund Leach propôs um modelo de tempo ritual em que cada intervalo de festividades rituais, situado entre períodos da vida social, representa uma mudança da ordem Normal-Profana da existência para a ordem Anormal-Sagrada e, assim, retroativamente. Contudo, ao abordarmos o intervalo de Tempo Sagrado, em Leach concebido como uma zona tabu, marginal, do outro mundo, identificamos que este representa um domínio insuficientemente estudado pelo mesmo autor que interpretou este domínio ritual exclusivamente, a partir de elementos mitológicos associados à noção de Cronos, levando-nos a supor que algumas questões ficaram escondidas . Neste sentido e, tomando como referência a crença adotada por algumas tradições da Grécia antiga, de que Cronos e Kairos, representavam dois aspectos do tempo, distintos e em oposição embora, de mesma natureza nossa investigação centrou-se em uma interpretação do intervalo de Tempo Sagrado, em Leach à luz de Kairos. Esta investigação que foi desenvolvida tendo por base o método bibliográfico de pesquisa alcançou resultados indicando que o intervalo de Tempo Sagrado, em Leach interpretado à luz do mito de Cronos, manifesta-se como parte de uma sequência linear que conjuga repetições e paradas entre Tempo Sagrado e Tempo Profano enquanto este mesmo intervalo ritual associado ao tempo kairológico, denota não uma parte do tempo, mas, sua origem ou, uma irrupção da eternidade no tempo que pulsando entre velocidade (continuum) e imobilidade, segue um curso irreversível e unidirecional quando o tempo retrocede e pára. Espera-se a partir dos resultados desta pesquisa contribuir com o contexto das Ciências da Religião, Ciências Sociais e Psicologia a respeito do conhecimento do Tempo Sagrado, em Leach, bem como com referenciais de futuros pesquisadores que tenham a intenção de abordar e aprofundar o tema
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Kupperman, Jeffrey Stuart. « Where the Goddess and God walk : an examination of myth and ritual in revivalist Pagan Sabbat celebrations with particular reference to the Temple of the Sacred Craft ». Thesis, University of Liverpool, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490793.
Texte intégralRésumé :
This study explores how myths and rituals are conjoined within the practices of the coven of American Eclectic Wiccan Pagans called the Temple of the Sacred Craft. In order to understand how these two apparently distinct areas, myths and rituals, are related this thesis examines the relevant areas of the fields of ritual studies, myth studies and myth-ritual theory. The relatively new field of Pagan studies is also investigated. This leads to an historically and contextually grounded approach to each of these subjects. An emically and etically balanced approach to definition theory is employed, for as is argued here it is only within the context of such a balanced methodological framework that a fuller understanding of how Pagans understand themselves, and not only how others have represented them, can be attained. The primary methodology of this thesis is that of anthropological participantobservation, which has been the mainstay ofAmerican anthropology since Franz Boas. Such fieldwork allows for the direct observation and experience ofPagan seasonal celebrations and their attendant rituals. This in tum leads to a better understanding ofthose rituals. The thesis is also exploration ofhow living Pagans understand and experience their own praxes. Thus the thesis focuses on the eight Sabbats, or seasonal holidays, and their accompanying rituals, of the Temple ofthe Sacred Craft, an Illinois-based coven of Eclectic Wiccans. This fieldwork is combined with an examination and analysis of several relevant and influential texts written by popular Pagan authors that highlight their own approach to·their individual Paganisms, typically Wiccan or Wiccan-derived in nature. This allows the practices of the Temple ofthe Sacred Craft to be placed in the broader area of Wiccan practice and belief. This thesis hence reveals several challenges to theories ofritual, myth and myth-ritual. It finds that by themselves the major schools of ritual theory fail to understand or to explain the practices and beliefs ofthe Temple of the Sacred Craft. The thesis further challenges popular contemporary understandings ofmyth as a reified category. Finally it will show how the classical myth-ritual theories that have so influenced the development ofWiccan ritual practice and thealogy are now incapable of accounting for those same practices and thealogies. As such, this dual methodology ofparticipant-observation and textual analysis explores and develops new approaches to all ofthese subjects, including the development of a theory of what this thesis calls 'embodied myth-rituals'. Under certain circumstances such a theory collapses the reified categories ofmyth and ritual to reveal a new and holistic praxis. One ofthe ways in which this thesis is an original contribution to learning, is that it applies general methodological insights to this particular Pagan coven. As will be seen, this testing ofthe method against this specific example of the Temple ofthe Sacred Craft indicates certain weakness with the theories in question and thus necessitates major modification, ifnot a complete recasting, ofprevious myth-ritual studies, at least within the context ofthis particular Pagan coven. The very specific new work presented in this thesis clearly needs to be set within a broader context of the study ofreligious practice, particularly as related to Pagan studies. In order to do this the following topics are closely described and examined: the etymology and history ofthe term 'pagan' and its differentiation from modem 'Pagan' religions; ways of categorizing modem Paganisms and the history of ritual theory and its two main schools ofthought. Pagan usages and understandings of what ritual is and what rituals are also explored, as is the history and etymology of the term 'myth' in academic and philosophical thought. Attention is also given to: Pagan understandings ofwhat myth is and what myths are; the classical myth and ritual theories ofWilliam Robertson Smith, Sir James Frazer and Jane Harrison and the Ritual Dominant School (theories which are significantly questioned here); a full cycle of the Temple of the Sacred Craft's eight Sabbat rituals; and, finally, the Sabbat rituals found in four important and influential Pagan texts. These areas of study gives rise to an analysis ofmyths within the Temple ofthe Sacred Craft's seasonal ritual cycle and the Pagan texts consulted, all of which leads to a fundamental critique ofthe ability of classical myth-ritual theories to understand the Temple ofthe Sacred Craft's ritual praxis and, finally, the development of a theory of embodied myth-rituals. This thesis consists of seven chapters. Chapters one through three are largely concerned with theoretical and definitional issues. Chapter one will introduce the Temple ofthe Sacred Craft, which is at the centre ofthis thesis. It will also be concerned with the methodological issues surrounding participant-observation. Chapters and three focus upon definitions of 'Pagan', 'ritual' and 'myth' as well as provide an overview of classical myth-ritual theory. Chapter four begins the ethnological examination of the Temple of the Sacred Craft's Sabbat rituals after providing a wider context ofPagan ritual practice. This chapter is a transition between the general and the specific and allows for chapters five and six to focus on the Temple of the Sacred Craft and its relation, especially, to the concerns of chapters two and three. In these chapters the theory of embodied myth-rituals is developed and connected to communication theory. The final chapter summarizes and offers specific conclusions to the first six.
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Kuchuk, Nika. « From the Temple to the Witch’s Coven : Journeying West with Kali Ma, Fierce Goddess of Transformation. A Study of Contemporary Kali Worship in North America : Syncretism, Sacred Relationships, and the Gendered Divine ». Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23711.
Texte intégralRésumé :
This thesis explores the cult and mythos of the goddess Kali both in her Eastern and Western contexts, comparing and contrasting them in order to gain a better understanding of the Western appropriations of Kali within feminist goddess spirituality. Utilizing a variety of methods, including ethnographic research conducted at Kali temples in California, this research is aimed at providing an entry into the lived contemporary tradition of the Western Kali within goddess spirituality circles, focusing on embodied experience, devotion, ritual, and syncretic practices.
Kali, a fierce Indian goddess, is often seen in the Hindu context as a central manifestation of the all encompassing Mother Goddess (Mahadevi, Devi, Shakti, etc), and therefore is a particularly engaging example of contemporary Western appropriation of religious and cultural symbols and narratives. This thesis contributes to understanding Kali in her new North American domain, as well as serving as a case study of the shifting religious landscape in the West.
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Krawczyk, Johanna. « Agresser le spectateur : généalogie d'une politique : Edward Bond, Rodrigo Garcia, Hanokh Levin ». Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA074.
Texte intégralRésumé :
Cette recherche propose de construire la notion d’agression pour en faire un concept applicable à une poétique textuelle et scénique tout en tenant compte de sa dualité fondamentale. À la fois créée par l’auteur et reçue par le spectateur, elle peut être considérée comme une « action dramatisante » (Marie-Madeleine Mervant-Roux), c’est-à-dire comme un ensemble de procédés formels visant la production d’effets violents sur le spectateur. Elle a emprunté, au cours de l’histoire, différentes formes et significations que la méthodologie par « foyer de sens » (Frédéric Gros) permet de mettre en évidence. Trois variations de sens d’une même dimension du principe d’agression peuvent ainsi être identifiées : la première considère l’agression comme l’action d’introduire un désordre, un dérangement, renvoyant l’agression théâtrale à une stratégie ludique de mise en relation du spectateur avec le sacré. Elle est repérable dans le rejet platonicien de la poésie imitative de la cité, dans le Théâtre de la Cruauté d’Antonin Artaud, puis à l’ère postmoderne, dans certains spectacles usant de la performance, comme ceux de Rodrigo García. La deuxième envisage l’agression comme une action créant une instabilité éthique ou intime, assimilant l’agression théâtrale à une déstabilisation émotionnelle. Avec la Poétique d’Aristote, l’agression se pense comme un événement inattendu conditionné par un jeu de discordances et de surprises. Cette modalité est reconfigurée par Edward Bond dans les années 1960. La troisième considère l’agression comme l’action d’inciter quelqu’un à quelque chose par une attitude agressive ou une sorte de défi. L’agression théâtrale s’apparente dans ce cas à une stratégie politique dont Bertolt Brecht est l’un des grands représentants. Dialectiquement structurée, cette agression est singulièrement reconfigurée par Hanokh Levin dans les années 1970. Conditionnée par la surprise et l’inaccoutumance du spectateur, l’agression témoigne, quelle que soit sa forme, d’une abolition momentanée du cadre théâtral, d’une disparition du symbolique, dans une perspective sociale, éthique ou politiqueThe purpose of my research is to construct the concept of aggression, making it applicable to textual and scenic poetics while accounting for its fundamental duality. This violence, both as created by the playwright and as received by the spectator, can be construed as a “dramatizing action” (Marie-Madeleine Mervant-Roux); in other words, as a set of formal processes aimed at producing violent effects upon the spectator. Over history, it has taken on a variety of forms and meanings that Frédéric Gros’s “foyer de sens” (“focus of meaning”) methodology makes apparent. We can thereby identify three variants in the meaning of the same dimension of the principle of aggression. The first considers aggression as the act of introducing a disorder or disruption, relating theatrical violence to a playful strategy of confronting the spectator with the sacred. It can be noted in the Plato’s rejection of poetry imitative of the city, in Antonin Artaud’s Theatre of Cruelty and, in the post-modern era, in certain productions that use performance, like those of Rodrigo García. The second variant imagines aggression as an action that creates an ethical or intimate instability. It assimilates theatrical aggression with emotional destabilization. With Aristotle’s Poetics, aggression is thought of as an unexpected event contingent upon a series of discordances and surprises. This modality was reconfigured by Edward Bond in the 1960s. The third variant sees aggression as the act of inciting someone to do something, either by assuming a threatening attitude or by challenging him in some way. In this case, theatrical aggression is akin to a political strategy, and is exemplified by the plays of Bertolt Brecht. Structured dialectically, this aggression was reconfigured in a unique way by Hanoch Levin in the 1970s. Regardless of form, aggression relies upon surprise. As a jolt to the spectator, it attests to a momentary abolition of the theatrical framework: a disappearance of the symbolic, in a social, ethical, or political perspective
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Schmitt, Kenneth Howard. « Living Islam in Jerusalem : faith, conflict, and the disruption of religious practice ». Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/34433.
Texte intégralRésumé :
Jerusalem - the third holiest city in Islam - is home to some 300,000 Muslims. But due to Israel’s occupation, they live difficult and disrupted lives. What might it mean for Muslims to practice their faith - on the ground, day by day - in such a conflicted place? One way religion becomes a meaningful category in people’s lives is through ritual. Scholars of Muslim religious practice have been attuned to this insight and observed it in various contexts. But their analyses have often been predicated on an implicit and unquestioned assumption - that people who desire to perform rituals have the means to act on their intention in regular and routine ways. Scholars have also shown that when societies are in rapid transition - be they weakened or threatened - their rituals often evolve with them. In this project, therefore, I ask: what happens in Jerusalem when Muslims live under the existential threat of occupation and their ability to routinely perform religious rituals cannot be assumed? I argue that when rituals are disrupted, Muslims are forced to improvise. Religious rituals - like the performances of skilled jazz musicians - are spontaneous and dynamic but also practiced and deliberate. Rituals are spontaneous in that they respond to the occupation’s disruptions, making physical and discursive adjustments. They are practiced in that Muslims draw from an established repertoire of themes that includes Islam and sacred space, nationalism and resistance, local culture and geography. I term the coalescence of these dynamics the “improvisation thesis” and explore three case studies where specific improvisations have different levels of resonance. The Naqshbandi improvise rituals to make peace, but they are discordant with other established themes; Ramadan rituals have resonance that define specific moments; and the improvisations of the Murabitat are deeply resonant, influencing Muslim rituals throughout the city.