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Artykuły w czasopismach na temat "Réinvention rituelle"
Boissière, Nicolas. "La réinvention des pratiques rituelles dans le néo-druidisme". Studies in Religion/Sciences Religieuses 46, nr 3 (20.03.2017): 433–54. http://dx.doi.org/10.1177/0008429817694018.
Pełny tekst źródłaRobin, Régine. "Le culte de Lénine. Réinvention d'un rituel". Annales. Histoire, Sciences Sociales 40, nr 4 (sierpień 1985): 805–9. http://dx.doi.org/10.3406/ahess.1985.283204.
Pełny tekst źródłaPerruchon, Véronique. "Du jeu entre les planches : entre fiction et réel". Déméter, nr 1 | Été (15.09.2018). http://dx.doi.org/10.54563/demeter.387.
Pełny tekst źródłaCanals, Roger. "Culte à María Lionza". Anthropen, 2016. http://dx.doi.org/10.17184/eac.anthropen.005.
Pełny tekst źródłaRozprawy doktorskie na temat "Réinvention rituelle"
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.
Pełny tekst źródłaThis 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
Kerestetzi, Katerina. "Vivre avec les morts : réinvention, transmission et légitimation des pratiques du palo monte (Cuba)". Thesis, Paris 10, 2011. http://www.theses.fr/2011PA100179.
Pełny tekst źródłaThis thesis is on palo monte, a Cuban initiatory religion of Bantu origin, widespread over all Cuban territory. Its worshippers, the paleros, establish ritual bonds with determined spirits of the dead, called nfumbis, in order to receive their supernatural powers. Imposing a small number of prescriptions, palo monte enables its devotees to operate a wide range of ritual innovations and improvisations. Indeed, the inexistence of a mythological corpus, a sacred text or a strict liturgy, and more generally of any kind of institutionalized authority, allows every initiatory group to define its religious methodology in an autonomous way. The aim of this research is to explain how these religious practises are created, legitimized and transmitted in a context which allows for extreme variability. In this perspective, the analysis focuses primarily on palo monte’s materiality and more specifically to the daily interactions between the paleros and their nganga, a cauldron condensing the presence of a dead man. I argue that the nganga, as an omniscient object-subject, mediates a complex relational network and enables a constant reinvention of palo monte’s ritual practises. I focus thus on palero rituals as performances through which priests make a name for themselves by creating a kind of customized cosmology. By putting forward an interactional analysis of these/their rituals, I show how determined aspects of the adepts’ personalities intercede in the definition of each groups’ ritual patterns. Finally, I point out how paleros’ reflexive acts – in the form of pervasive critique, vindication, debates, etc. – are constitutive of their practices’ transmission and renewal