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Artykuły w czasopismach na temat "Gaulois – Coutumes et pratiques religieuses"
Kok, Michael. "The True Covenant People: Ethnic Reasoning in the Epistle of Barnabas". Studies in Religion/Sciences Religieuses 40, nr 1 (10.09.2010): 81–97. http://dx.doi.org/10.1177/0008429810377978.
Pełny tekst źródłaBromberger, Christian. "Méditerranée". Anthropen, 2019. http://dx.doi.org/10.17184/eac.anthropen.106.
Pełny tekst źródłaMancini, Silvia. "Religion". Anthropen, 2017. http://dx.doi.org/10.17184/eac.anthropen.041.
Pełny tekst źródłaRozprawy doktorskie na temat "Gaulois – Coutumes et pratiques religieuses"
Apruzzese, Vincent. "La fin de l'Antiquité chez les Sénons, Meldes et Parisii : persistances, adaptations ou ruptures religieuses dans trois cités de Lyonnaise (IIIe-VIe s.)". Electronic Thesis or Diss., Paris 10, 2024. http://www.theses.fr/2024PA100014.
Pełny tekst źródłaThis thesis focuses on the religious mutations specific to Late Antiquity applied here to the strict and coherent framework of the Gallo-Roman civitas. It is based on a reinterpretation of old data but also on recent documentation, renewed by preventive archaeology. The space corresponding to the Sénons, Meldes and Parisii territories, coincides with the central and eminently strategic sector of the province of Lyonnaise Sénonaise, located at the confluence of the Seine, the Yonne, the Marne and a section of the via Agrippa came to structure the territory. An area known for having seen Caesar Julian, favorable to paganism, stay for several years. Around fifty major sites, extracted from a corpus of 270 polytheist or Christian sites, will be analyzed but also put into context by GIS spatial analysis. taking into account the pattern of rural occupation (more than 1500 settlement points for the years 250-525).The framework of the study begins in the middle of the 3rd century. and intends to compensate for the disappearance of religious epigraphic sources. The question of the maintenance of sanctuaries and the future of ritual practices therefore became central throughout the 4th century, especially in the triple situation of the theoretical impoverishment of cities, the progressive Christianization of elites and imperial legislation of increasingly hostile towards blood sacrifices. The disappearance of public worship sometimes took place as early as the second half of the 3rd century, reflected on the ground by a deterioration of the temples or by their potential condemnation and quarrying. It leads to religious and political destabilization of pagan communities due to the absence of a framework. It is then up to us to observe the strategies planned, or undergone, implemented by the city or by other communities to keep a portion of the sanctuaries in working order, until their definitive abandonment which is placed between the end of the 4th century. and the first quarter of the 5th century. This abandonment, sanctioning a sometimes precarious occupation, seems partly coercive, whether it results from anti-pagan decrees or Christian iconoclasm. More than a “disappearance of paganism”, certain elements militate for a relocation of cults in the 5th-6th centuries, from temples to more discreet places, in this case domestic or natural.At the same time, the examination of multiple Christian indices tends to put into perspective the impact of Christianity on the urban fabric before the 6th century. (often mediocre and opportunistic installations), than to reassess its influence in the countryside, and particularly among rural estates. A significant number of villae, which would have belonged preferentially to the late antique elite or the Merovingian taxman, in fact integrated probable oratories and funerary chapels into their buildings. Examining the modalities and temporality of this Christianization of previous structures provides a new perspective on this process. The new religion, very little visible in the 4th century, seems to have been limited to the cults of famous tombs (estate owners, bishops or martyrs), on which churches were later built, generating new vici in clusters. It is possible, but far from being proven yet, that this polarization around the tombs of thaumaturges joins that, barely glimpsed, of the Christianization of natural pagan sanctuaries, hypothetical successors of deserted traditional sanctuaries. The common denominator may be the attraction of salvation, which for example sees sources frequented for longer. Thus the transition between paganism and Christianity therefore appears as a vague and plural caesura, which can be limited on the one hand, to the (imperfect) disappearance of pagan rites in one case, and on the other hand, to the rise of substitutions of buildings and places by Christianity
Khalil, Jamal. "Harmoniques religieuses et traditions culturelles : (étude de la réinterprétation des modèles culturels et religieux d'un groupe de personnes du village de Timiderte (Maroc) à la suite de leurs migrations multiples)". Lille 1, 1986. http://www.theses.fr/1986LIL12016.
Pełny tekst źródłaThe research carried out in different fields of inquiries, relates to aberberoarabic tribe from the south of moroco which went through two waves of migration. The first one went from the village of their origin to the big morocan cities -casablanca is the most attractive-, the second one goes from the morocan cities to the villages and cities in france. Some of the migrants went directly from their village of their origin to france. The aim of this research consists of analysing the geographical dissolution of the tribe, measuring the cultural and religious changes of those who emigrated from the village ; and the shock for those who remained, and this through in islams land religion and culture are hightly bound. The research is carried out on two levels : - a study of models inside the muslim religion - a study in the field about the lived and practised sense of these models as well about time (history), than about space (muslim land, non-muslim land)
Joshi, Sarasvati. "Les pratiques religieuses des femmes hindoues du Rajasthan". Paris, INALCO, 2003. http://www.theses.fr/2003INAL0003.
Pełny tekst źródłaThis thesis, devoted to the religious practices of the Hindu women of Rajasthan, relates to the religious observances, festivals, and fasts of these women. These practices are associated with the desire to achiee specific goals by obtaining the favour of gods and goddesses. This work comprises of four parts : 1) sources of information and various elements common to each festival, 2) stories of divinities like Ganesh, Sun, Vaspat, Patvari and Tulsi, 3) classification of festivals (with the rites of the worship, holy diagrams, prayers, songs, stories, and ceremonies of enclosure) especially celebrated to ensure the nine kinds of happiness of this world, and 4) study and analysis of various elements of these practices which are for women a true source of inspiration and energy or shakti. They constitute a school for their formation, and play a very important role in a woman's entire existence
Maurice, Albert-Marie. "Croyances et pratiques religieuses des Montagnards du Centre-Vietnam". Paris, EHESS, 2000. http://www.theses.fr/2000EHESA048.
Pełny tekst źródłaAbabou, Mohamed. "Changement et socialisation : enquête sur les pratiques religieuses des étudiants maghrébins en France ( le cas de l'Ile de France)". Aix-Marseille 1, 1995. http://www.theses.fr/1996AIX10005.
Pełny tekst źródłaThis study was dedicated to the impact of socialization and acculturation on the religious practices of north africain students in paris and the paris region. The central hypothesis of the research is that the more the subjects have contac t with french society, the weaker their integration into islam. On the other hand, the closer they are to this society, the more they adhere to the religious values of their own countries. If the results of these investigations have largely confirmed the previous statement, it is necessary, never theless, to point out that connection between change in religious behavior and level of sociability is not mecanichal. En effect, it necessary to distinguish certain beliefs and religious practices of a communal and normative type, that are resitant to acculturative situations, from other beliefs and practices of a peripheral and individual type, that are, by constast, more prediposed to change. To this, it is necessary to add that beliefs are more resistant than religious practices. But globally in an acculturative situation, weak religious practices are linked to a weak beliefs and vice versa. In the same way that exis t a correlation between the level of beliefs and vice versa. In the same way that exist a correlation between the level of belief and the level of religious practice, a firm connection appears between subjective identity (the feeling of belonging) of the subjects and their objective identity and religious practices). One must state, in addition, that subjective identity is also influenced by the ambient milieu; this identity sometimes takes defensive or rational postures when faced with the stigmatisation of islam in france
Baeza, R. Manuel Antonio. "Les mentalités, les croyances religieuses, les pratiques sociales : sociologie de la culture populaire urbaine Valparaiso-Chili (1973-1988)". Paris 3, 1993. http://www.theses.fr/1993PA030138.
Pełny tekst źródłaTo believe is not an isolated mental phenomenon concerning, in the case of religious beliefs, only that innermost universe which is the spirituality of one person alone. Under consideration is a singular acitvity involving more or less directly individuals and groups in the global set-up of consciousness and, therefore, inspiring actions in society. Thus numerous beliefs may become responsible for suggesting axes for social endeavours in various degrees and, above all, with the greatest variety of meaning. In this respect, two key-concepts are resorted to : inner-worldliness and outer-worldliness. It is in this sense that religious beliefs, considered as mind-set features, interest sociology, starting from a revision of the concept of consciousness in which are indiscriminately integrated, values, cognitive experiences, feelings, processes of reason proper. In the geographical context of latin america, this research approaches the popular urban religious culture in chile during the period 1973-1988 (under military rule). Sevral cultural models are empirically tested in two neighhourhoods of valparaiso (cerro cordillera and cerro alegre). It appears that one of the models, termed critical, is more favourable to democracy
Zinck, Marie-Hélène Monique. "La permanence du confucianisme dans la famille vietnamienne : une recherche à la lumière de l'histoire du droit". Strasbourg 3, 2006. http://www.theses.fr/2006STR30008.
Pełny tekst źródłaDynamic three-parted study on the vietnamese family law, as influenced by Confucianism. 1. The family's stable composition, its hierarchy, the rights and duties of its members as well as its social founding role are demonstrated through a metaphysical origin, expressed in Yi-King which gave birth to Confucianism. Filial devotion, public and private rituals had been imposed. Confucius modelled the public order on that of the family. 2. From the XIth cent. Onward, the vietnamese kings promulgated the civil and criminal laws, among which the laws on matrimony and on the family, that had been directly inspired from the confucian rituals and important customary sources. 3. When the french revised the law earlier XXth cent. , it signed the first yet irreversible shattering of confucianism. The socialist laws weakened it further, while improving the women's and children's situation. Now, the impoverished State try and call to the old good family customs so as to be exempted from any duty
Durand, Aude. "Pratiques religieuses des gens de métier en Italie romaine : miroir et vecteur d'une identité socio-professionnelle". Electronic Thesis or Diss., Université Paris sciences et lettres, 2021. http://www.theses.fr/2021UPSLP079.
Pełny tekst źródłaThis investigation aims to clarify the heterogeneity of "work statuses", as defined by J. Andreau, through the prism of the religious practices of tradespeople in Roman Italy. Focusing on Vesuvian cities and Ostia, the study of the religious topography, on a scale of work spaces and on a scale of the urban fabric, makes it possible to analyse the way in which trades shape the landscape of a city, revealing disparate ways of living and working, as well as a variable involvement of local elites and institutions in the economic life. From an economy managed by the paterfamilias to an outstanding economy, linked to the supply of Rome, the socio-professional structures are transformed, so are the religious practices. The parallels offered by epigraphy and a few well-documented archaeological files make it possible to broaden the comparison, in space and time, to the whole of the Italian peninsula, bringing to light local traditions, in the image of changing socio-political frameworks. This anthropological investigation questions the way in which rites are integrated into the environment and the daily practice of a trade and finally questions what, in the city, makes the strength of the community links: is it the family nucleus, the life in the neighbourhood or the activities within a professional association? From divine tutelage to human patronage, the pietas of tradespeople clearly expresses the multiplicity of issues at stake in the Roman religion, at the heart of social practices. Craftsmen and merchants certainly sought to protect their economic interests, but their civic existence was also at stake: cultic festivities, religious arrangements and acts of devotion participated in the memorial construction of work communities and professional groups. It is therefore their own position on the scale of socio-professional hierarchies or their own proximity to the spheres of power that can be claimed, whether real or imagined
Legrip, Olivia. "(Dé)loger le mal : spatialité et pratiques religieuses de guérison en région betsileo (Madagascar)". Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO22017/document.
Pełny tekst źródłaThe aim of this thesis is to understand the modalities and the logics of arrangements in religious healing practices in Betsileo region, in the central highlands of Madagascar. In this context, the ritual treatments are offered by soothsayers-healers and possessed by family ancestors, royal ancestors and/or spirits of the nature, but also the exorcists of the lutheran protestant movement of Revival (fifohazana), who appeared in the Betsileo village of Soatanàna, in 1894. This research was principally conducted in the regional capital, Fianarantsoa, and its surroundings. This study aims, by examining religio-therapeutic process, to investigate the juxtaposition of healing methods in spite of impervious discourses. Therapeutic itineraries lead patients to treatment rooms in soothsayers-healers’ homes, to reception rooms of the Revival movement, to public places of worship (in the city of Fianarantsoa and surrounding forest areas), to herbalist market stalls in urban areas, or tohospitals and dispensaries. Thus, the central dimension of religious territoriality appears as central to these cumulative logics in the Betsileo region, in Madagascar, but also in Malagasy Protestant Church abroad (FPMA). In this sense, the relation to religious-therapeutic is constructed in a globalized world and is negociated with the codes of biomedicine
Mathon, Léa. "Subjectivations religieuses et accommodements du croire entre des éthiques contrastées. Le cas des halaqat de femmes". Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0098.
Pełny tekst źródłaThe process of islamic piety and its various engagement modalities initiated by women have been spreading for a decade. Based on a halaqat ethnography (islamic circle study) of women in France and in Egypt, I attempt to figure out frequent cutting-edge conceptions which muslim women try to introduce by revisiting scriptural sources interpreted as legitimizing traditions and performative discourses, and the way they learn how to manage their daily life according to the islamic rules of a virtuous and ethical deportment. By describing the way social-religious spaces work, I wish to examine contemporary ritual practices of women who participate in religious teaching to enhance their pious position and sisterly relationships on the one hand, while showing how is piety constructed and negotiated in the French secular context of laïcité, and that they constitute the voices from which may emerge changes in religious movements
Książki na temat "Gaulois – Coutumes et pratiques religieuses"
Rites et fêtes du catholicisme. Paris: Plon, 2006.
Znajdź pełny tekst źródłaRouche, Isaac. La vie quotidienne juive: Les rites et les fe tes. Paris: Berg international, 1993.
Znajdź pełny tekst źródłaBiḳshu fanai: Seek Me out : timeless lessons for a time-bound world. Baltimore, MD: The Author, 2013.
Znajdź pełny tekst źródłaStanley-Blackwell, Laurie C. C. Tokens of grace: Cape Breton's open-air communion tradition. Sydney, N.S: Cape Breton University Press, 2006.
Znajdź pełny tekst źródłaStanley-Blackwell, Laurie C. C., i Laurie Stanley-Blackwell. Tokens of grace: Cape Breton's open-air communion tradition. Sydney, NS: Cape Breton University Press, 2006.
Znajdź pełny tekst źródła1962-, Orenstein Debra, red. Lifecycles. Woodstock, Vt: Jewish Lights Pub., 1994.
Znajdź pełny tekst źródłaThe Festivals. Weidenfeld & Nicholson, 1990.
Znajdź pełny tekst źródłaInvoking happiness: Guide to the sacred festivals of Bhutan & Gross National Happiness. Thimphu: Khenpo Phuntshok Tashi, 2010.
Znajdź pełny tekst źródłaLevine, Aaron. New Rosh Hashanah Anthology. Zichron Meir, 1990.
Znajdź pełny tekst źródła(Illustrator), Jan Barger Cohen, red. Lighting a Lamp: A Diwali Story (Festival Time). Barron's Educational Series, 2004.
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