Littérature scientifique sur le sujet « Thérapeutique – Rites et cérémonies »
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Articles de revues sur le sujet "Thérapeutique – Rites et cérémonies"
Monnier, Alain. « Religion, tradition et communication : les cérémonies d’Achoura chez le Hezbollah chiite libanais ». Confluences Méditerranée N° 128, no 1 (13 mai 2024) : 187–200. http://dx.doi.org/10.3917/come.128.0188.
Texte intégralLaplantine, François. « Jouer et danser la tarentelle pour guérir la morsure de la tarentule Réflexions ethnopsychiatriques sur un « culte de la mort »1 ». Intervention 20, no 2 (9 juillet 2008) : 77–82. http://dx.doi.org/10.7202/018351ar.
Texte intégralTremblay, Martine. « Cérémonies de mariage dans la vallée du Haut-Richelieu au XXe siècle : le faste et le sacré ». Articles 67 (14 décembre 2011) : 93–104. http://dx.doi.org/10.7202/1006765ar.
Texte intégralJaveau, Claude. « Le cadavre sacré ». Article 19, no 1 (1 novembre 2007) : 21–24. http://dx.doi.org/10.7202/016631ar.
Texte intégralCressy, David. « Death and the social order : the funerary preferences of Elizabethan gentlemen ». Continuity and Change 5, no 1 (mai 1990) : 99–119. http://dx.doi.org/10.1017/s0268416000003891.
Texte intégralCoulmont, Baptiste. « Marcelle Saindon, Cérémonies funéraires et postfunéraires en Inde. La tradition derrière les rites ». Archives de sciences sociales des religions, no 124 (1 octobre 2003) : 63–170. http://dx.doi.org/10.4000/assr.991.
Texte intégralCHARLES-LAFORGE, Marie-Odile. « Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ? » Archimède. Archéologie et histoire ancienne Archimède n° 9 (décembre 2022) : 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.
Texte intégralMuanda, Kafuku, Léon Shongo Onasaka, Pierrot Iyolo Kumakele et Jean Mamvaka Mbwisi. « Les Rites Mortuaires Et Ses Conséquences Dans La Ville Province De Kinshasa, Rd Congo ». International Journal of Progressive Sciences and Technologies 34, no 1 (15 septembre 2022) : 193. http://dx.doi.org/10.52155/ijpsat.v34.1.4566.
Texte intégralRivera Andía, Juan Javier, et Geneviève Deschamps. « Comparaison entre la herranza, la « fête de l’eau » et la zafa-casa dans les Andes ». Recherches amérindiennes au Québec 44, no 2-3 (1 juin 2015) : 39–48. http://dx.doi.org/10.7202/1030965ar.
Texte intégralSauvage‑Cerisier, Manon. « S’isoler pour honorer : l’exemple des sanctuaires de Déméter dans le Péloponnèse ». Matérialiser la frontière, no 3 (14 décembre 2020) : 43–53. http://dx.doi.org/10.35562/frontieres.389.
Texte intégralThèses sur le sujet "Thérapeutique – Rites et cérémonies"
Ryckelynck, Nele. « Psychisme et culture : le rite comme outil du lien en Flandre française : ...de l'efficacité thérapeutique du rite magico-religieux à la clinique psychologique anthropologique ». Paris 5, 2008. http://www.theses.fr/2008PA05H056.
Texte intégralThe magic, religious therapeutic rite in French Flanders is the subject of this intra cultural research. This study raises the problem of the symbolic role of these rites, which seem to contribute to structuring and maintening the psychological balance of the social group as well as supporting existence of the subject in his or her relation of belonging to the group, within his or her genealogy. Each subject would thus metabolize this belief, in order to turn it into a personal belief in his or her inter subjective relations. Main hypothesis: resorting to magic, religious rites reveals the subject's attempt at affiliating symbolically to the family group and to the fundamental Referent, in order to find back his or her position in the symbolic genealogy. The rite - implying somatic, psychic unity - would thus mobilize the subject's particular set of belief, so as to master anxiety and fix guilt. The rite sets the subject and his or her group of belonging within a collective set of beliefs that integrates the subjet's own set of beliefs, which thus allows the cultural expression of individual uneasiness, family and intergenerational. As an ethnoclinican, this particular set of belief are mentioned and worked on from the ethnological viewpoint of French Flanders and working hypotheses. The chosen method of research has been proposed by G. Devereux and completed by Y. Govindama. It combines and analyses the colleciton of historic, ethnological and psychoanalytical facts of the studied population, with the work of observation in the natural environment. The methodological tools are composed of a thematic questionnaire and a clinical research interview. The spatial and temporal frame of this research is the territory of French Flanders
Fares, Pawlowski Karina. « Maladies du corps et recomposition de l'identité culturelle : étude sur la dimension thérapeutique des cultes de possession en Uruguay ». Paris 10, 1998. http://www.theses.fr/1998PA100089.
Texte intégralVetturelli, Susanna. « Fertilità, cura e trasmissione del sapere tra le donne del gruppo Dimba-Tùlon di Kolda in Alta Casamance (Senegal) ». Paris 8, 2005. http://www.theses.fr/2005PA083248.
Texte intégralThe study of a device for therapeutic care of women’s fertility trouble among the Peul tribe in Upper-Casamance, is of great relevance to anyone with education, health or training professions dealing with multicultural situation. This device aims at understanding the patient’s case and defining the context in which the trouble first appeared. The author, who has herself been involved in the practices of dimba-túlon women from de Kolda area who treat women’s infertility through a therapeutic rite, aims at describing how this group of women explains women’s infertility as well as the kind of knowledge and therapeutic devices it sets up to cure all troubles impeding the process of procreation. Moreover, by concentrating and analysing the therapeutic techniques of the healer, father of the group, the author explains the theories on which they are based and the local etiologies about infertility troubles
Gille, Baptiste. « Le chant des pleurs : ontologie, mythologie, et pratiques thérapeutiques chez les Salish de la côte ». Paris, EHESS, 2011. http://www.theses.fr/2011EHES0480.
Texte intégralThe following work focuses on the ritual morphology of the Coast Salish’s winter spirit dancing (/mimelha/) and looks to highlight the mechanism of therapeutic effectiveness. From the diagnostic, to the initiation and dances, the ritual work is to determine the presence of an agency – a supernatural being (/syəwəl/) – held responsible for the individual’s suffering (/syəwəl sqaqəy/). This imputation of agency at the roots of the suffering follows a process of objectivation, subjectivation, and reintegration, in the final trance, of the external entity as an ontological constituent of the self (/shxweli/ or /smestiyexw/). Thus, the individual transform the agent responsible of his suffering into a protector and a part of himself. He then acquires a power on the cause and origin of his suffering. By designating an external agency, gradually integrated through a number of interactions with ritual agents, the ritual relieves pain, through mechanisms more likely to suit the paradigm of reasons, intentions, and comprehension, than the one of causes and explanations
Bonhomme, Julien. « Le miroir et le crâne : le parcours rituel de la société initiatique Bwete Misoko (Gabon) ». Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2003. http://tel.archives-ouvertes.fr/tel-00801512.
Texte intégralMotte-Florac, Elisabeth. « Le pharmakon-aliment et son réseau trophique dans les rituels thérapeutiques de la Mésoamérique : l'exemple de la limpia dans le centre du Mexique ». Thesis, Tours, 2017. http://www.theses.fr/2017TOUR2027/document.
Texte intégralPharmakons-foods used in therapeutics without being administered in accordance with established medical practices, have been ignored by research both in the anthropology of food and in ethnopharmacology. They are the matter studied in this exploration of therapeutic rituals in the Central Mesoamerican area, more particularly la limpia. The semiological-anthropological study of the acts which constitute this therapeutic practice shows that these foods are essentially used in two of the ritual’s metasequences, corresponding to the practitioner’s intervention on the patient on one hand and on the surrounding environment on the other: the fundamental act performed using one or several cleansing agents and the offerings to the non-ordinary entities responsible for the affliction. These particular foods are studied in their synchronic and diachronic aspects: the place they occupy in therapeutic rituals, the trophic networks they partake in, and the reasons behind their evolution over the centuries
Talin, Piera. « Ayahuasca Crossroads : an ethnography of the circulation of ayahuasca rituals between urban Brazil and Europe ». Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0060.
Texte intégralThis research examines emergent formations of ayahuasca ritual use, an Amazonian herbal brew with psychoactive properties, as it travels from traditional contexts to urban cosmopolite settings.The analysis focuses on specific examples of transformation and reinvention; namely groups developing innovative, artistic and hybrid ritual and therapeutic practices to address social justice, access and gender, and the adaptations of ayahuasca plants, materials and formulas in its circulations between Brazil and Europe.It proposes to look at these ethnographic cases through the lens of the Afro-Brazilian concept of encruzilhada. Literally meaning crossroads, encruzilhada is a core polysemic concept and epistemological approach in Afro-Brazilian thought, that I introduce in the analysis of ayahuasca as this concept enables me to shed light on the politics entangled in aesthetic, performative and material transformations and to address the inherent and ambivalent multiplicities in the contemporary diffusion of ayahuasca. Ayahuasca and its ongoing transformations represent a peculiar case of how plant medicines from the Global South circulate, on routes that, despite their ever-changing technological, infrastructural and geographical dimensions, have involved the circulations of people, plants and goods extracted from South America towards Europe and from Africa through the Atlantic. The vast and eclectic landscape of ayahuasca diffusion, characterised by multiple encounters between indigenous cultures, ayahuasca religions, modern psychospiritual approaches and biomedicine, and such multiplicity of rituals and formulations, can hardly be understood from a single lens.My analysis of ritual, rather than exacerbating dichotomies between fixity and innovation, tradition and invention, focuses on the cracks from which innovations in ritual structure emerge and mark rituals’ life cycles. This research is grounded in multi-sited ethnographic fieldwork realised in Brazil, Italy and the Netherlands, and was developed using multi-dimensional ethnographic research design, as developed by Peterson & Olson. The urban contexts are peculiar sites to look at the encounters between different ontologies and healing paradigms occurring in the field of ayahuasca, and therefore, through the analysis of these crossroads, this study looks at what ayahuasca can tell us about ritual, social and material change
Launay, Pauline. « La fabrique de la fin de vie : ethnographie d'une Unité de Soins Palliatifs ». Thesis, Normandie, 2019. http://www.theses.fr/2019NORMC028.
Texte intégralHospital end of life care becomes an object of concern since the 1970’s, in the context of major transformations of the medical field. Institutionalised in 1986, palliative medicine intends to address this concern, by developing care that offers a holistic approach, taking into account different aspects of the suffering (physical, social, psychological and spiritual) of end of life patients and their relatives. Such a global approach to care modifies work organization. It places the temporality of the pathological phenomena over their spatiality, thus questioning medical epistemology as a whole. This research focuses on Palliative Care Units, exclusively dedicated to patients whose curative treatments have been stopped. It is based on a qualitative inquiry within one of these Units. First aimed at making the professionals’ voices heard, it conveys their wish to reverse the stigma attached to their activity. This ethnographic work focuses in particular on the analysis of the spatial and material dimension of social relations. Palliative care units are conceived to fight the “taboo of death”. Thus, they announce the upcoming death as they materialise the progression of time through the organisation of space. This materialisation occurs also through the bodies, as the patient’s body becomes the location upon which relationships and identities are structured. Studying the function of Palliative Care Units thus allows to question contemporary rituality. Because of its liminal position, the corpse crystallises ambivalent desires of control and disengagement. The work of paramedical caregivers, from the agony to the post mortem exhibition, is in that aspect especially revealing. Through the analysis of caregivers’ practices, this work shows an anthropological resistance, despite the major sociological changes surrounding end of life such as the transformations of the institutional logics and of the division of labour
Tamoufe, Simo Raymond Charlie. « Le corps dans les rituels des Bandjoun au Cameroun (1901-1972) : pratiques et représentations ». Strasbourg 2, 2007. http://www.theses.fr/2007STR20067.
Texte intégralSince the advent of colonization in the depths of the high mountains of west-Cameroon at the beginning of the XXth Century, many people felt either concerned, or deeply dismayed. In the Bandjoun society, several fundamental facts aimed at understanding the circumstances and the consequences which arose from the prescriptions of modern practices. The example of practices and Christian rites conveyed by the Western missionaries constitutes one of the main phenomena which were widely talked about at the beginning of the last Century. The cultural destiny of the Bandjoun people, like that of their tradition strongly attached to the customary values, is incontestably confronted as seen in the representations, the religious trajectories and/or spiritual routes existing: - First of all, between the daily life practices and the customary rites and the Christian sacraments. - Next, the impact of ancestral beliefs with respect to the Christian tradition. - Finally, the symbolic system of initiatory traditional values and the theological speech acquired during Baptism. The obviousness and the relevance of this collision find their root at social historical and ethnological level. My thesis does not aim at creating regret or amazement, rupture or continuity. It records the cultural complexity of the body, genuine space of cultural expression in Bandjoun. Conscious of the revelations which the advent of the local clergy in 1972 stimulates in building up the individual and collective representations inherent to Faith, through practices and protective and/or purifying body rites , these representations of the body do not only occur as a divine grace. They are a divine construction, conceived in the ancestral and socially elaborate memory
Semin, Jeanne. « Mise en scène d'une oikonomia africaine : tontines et cérémonies chez les Wolof, les Khassonké, et dans la diaspora ». Paris, EPHE, 2011. http://www.theses.fr/2011EPHE5009.
Texte intégralThe women’s "money-go-rounds" phenomenon is omnipresent in West Africa, especially since the Eighties and the development crisis. This thesis analyzes the reasons of their success from an anthropological point of view, emphasizing the constraining effectiveness in these groups or networks of interdependent contribution, which oblige their members to save regularly in spite of economic difficulties. The thesis presents a comparative ethnography of "money-go-rounds" practices in various contexts : urban ones in Saint-Louis, Senegal, rural ones in Bafoulabé, Mali, and migratory ones in Ile-de-France. There are three great types of "money-go-rounds" in these contexts : grouping type, " depending on a manager " type, ceremonial type. Usually, "money-go-rounds" are overlapping in a complex system of ceremonial expenses, carried by the women for the rites of marriage and births. The author describes and analyzes this system, especially through the attribution of roles which configure the exchanges, and shows how the exchanges caused by the ceremonies, although often condemned as wasting, are at the origin of the dynamic of the "money-go-rounds". She uses the concept of symbolic effectiveness and describes a system of constraining references (circulating objects, uttered words, and performed gestures) which gives meaning to the women's life and, through their exchanges, shapes the society. The women thus express something unspeakable in everyday life of these Muslim societies, namely the central role of women in structuring the social networks
Livres sur le sujet "Thérapeutique – Rites et cérémonies"
Segalen, Martine. Rites et rituels contemporains. Paris : Nathan, 1998.
Trouver le texte intégralJeffrey, Denis, et Martine Roberge. Rites et ritualisations. Québec] : Presses de l'Université Laval, 2018.
Trouver le texte intégralDuchesne, Jean. Retrouver le mystère : Plaidoyer pour les rites et la liturgie. Paris : Desclée de Brouwer, 2004.
Trouver le texte intégralMatsunami, Kodo. International handbook of funeral customs. Westport, CT : Greenwood Press, 1998.
Trouver le texte intégralÉglise catholique. Diocèse de Québec. Évêque (1833-1844 : Signay), dir. Circulaire à MM. les curés, missionnaires, vicaires et autres prêtres du diocèse de Québec. [S.l : s.n., 1985.
Trouver le texte intégralDominique, Marie. Pyramides et demeures d'éternité. [Monaco] : Éd. du Rocher, 1998.
Trouver le texte intégralLa violence et les morts. Chêne-Bourg/Genève : Georg Editeur, 2003.
Trouver le texte intégralMaisonneuve, Jean. Les rituels. Paris : Presses universitaires de France, 1988.
Trouver le texte intégralMaisonneuve, Jean. Les rituels. Paris : Presses universitaires de France, 1988.
Trouver le texte intégralBolduc, Benoît. La fête imprimée : Spectacles et cérémonies politiques (1549-1662). Paris : Classiques Garnier, 2016.
Trouver le texte intégralChapitres de livres sur le sujet "Thérapeutique – Rites et cérémonies"
Vaudour, Catherine. « Le mariage et ses rites ». Dans Les Cérémonies du mariage chez les Kel-Ajjer du Sud-Est de l'Algérie, 79–143. Presses de l’Inalco, 2018. http://dx.doi.org/10.4000/books.pressesinalco.40607.
Texte intégralFraenkel, Pierre. « Rejeter ou réformer les cérémonies ? Rites païens et juifs ». Dans Martin Bucer : Opera Latina, Volume 4. Consilium theologicum privatim conscriptum, 134–36. BRILL, 1989. http://dx.doi.org/10.1163/9789004476905_060.
Texte intégralCoulet, Noël. « De l’intégration à l’exclusion : la place des juifs dans les cérémonies d’entrée solennelle au Moyen Âge ». Dans Rites, histoires et mythes de Provence, 43–55. Presses universitaires de Provence, 2012. http://dx.doi.org/10.4000/books.pup.13332.
Texte intégralMacé, François. « Cérémonies de cour et rituels guerriers : les rites entre raison et précédents dans les cercles du pouvoir japonais (fin xviie-début xviiie siècle) ». Dans All about the Rites. Collège de France, 2023. http://dx.doi.org/10.4000/books.cdf.13159.
Texte intégralKaci, Maxime. « Citoyenneté modelée, citoyenneté modulée : les rites et cérémonies publics durant la Révolution française ». Dans Citoyenneté et éducation par la société, 73–84. Presses universitaires de Franche-Comté, 2019. http://dx.doi.org/10.4000/books.pufc.12272.
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