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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 31 lipca 2024

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1

區展秋 i Chin-chau Joseph Au. "Special rituals and their significance in the Royal Hong Kong Police Force". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31977571.

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2

Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today : a comparative study of indigenous Taoist and Shinto beliefs and practices /". [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13457111.

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3

Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.

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4

Howard, Thomas M. "Rites of passage a paradigm for adolescent transformation /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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5

Zuraw, John A. "Ecclesiastical funeral rites a change in law and perspective /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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6

Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today: a comparative study of indigenous Taoist and Shintobeliefs and practices". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950425.

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7

Hasan, Shah M. "Leading rites : an examination of ritualization in faculty leadership /". View abstract, 2004. http://wwwlib.umi.com/dissertations/fullcit/3191704.

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8

Godson, Lisa. "Ceremonial culture in the Irish free state, 1922-1939". Thesis, Royal College of Art, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602328.

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9

Bruner, David E. "Symbols for the living synthesis, invention, and resistance in 19th to 20th century mortuary practices from Montgomery and Harris County, Texas /". Diss., Online access via UMI:, 2007.

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10

Karianjahi, Muhia M. "Constructing Christian rites of passage that enhance community in East African churches". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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11

Fordham, Graham S. "Protestant Christianity and the transformation of northern Thai culture : ritual practice, belief and kinship /". Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phf712.pdf.

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12

Tsang, Kwok-yung. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period Song dai Dong yue da di chu xun yi zhang yan jiu /". Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B31951508.

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13

Chang, Jincang. "Zhou dai li su yan jiu". Haerbin Shi : Heilongjiang ren min chu ban she, 2005.

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14

Rossi, Walter R. "The use of "Ritual Church sui iuris" in canons 111 and 112 of the 1983 Code of canon law". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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15

Caswell, Glenys. "A sociological exploration of funeral practices in three Scottish sites tradition, personalisation and the reflexive individual /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=33523.

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16

Briggs, Dorothy Ann Fischer 1958. "The practice of the Kinaalda' on the north/central part of the Navajo reservation". Thesis, The University of Arizona, 1987. http://hdl.handle.net/10150/276588.

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A descriptive study concerning the Navajo Puberty Ceremony for girls, the Kinaalda', examined the extent of the practice of the ceremony, and the frequency in which the girls who have had the ceremony and the girls who have not had the ceremony differ in traditional characteristics. Fifty-four percent of the girls questioned have had the Kinaalda'. Significant differences between the girls who had the ceremony and those who had not had the ceremony were found, using a chi square test of significance at an alpha level of .05, in the frequency of a set of traditional characteristics. The Kinaalda' girl possessed the set of traditional qualities more frequently than the non-Kinaalda' girl.

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17

Ntombana, Luvuyo. "An investigation into the role of Xhosa male initiation in moral regeneration". Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1006265.

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This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.

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18

Tsang, Kwok-yung, i 曾國勇. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31951508.

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19

Ramanyimi, Nyadzani Florence. "Tsenguluso ya mbulungo ya Tshevenda". Thesis, University of Limpopo, 2008. http://hdl.handle.net/10386/2317.

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Thesis (M.ED.) --University of Limpopo, 2008
The research covers the way the Vhavenḓa people bury their dead. Although the emphasis is on Tshivenḓa burials, the study has also examined the way burials are undertaken in other cultures such as Xhosa, Sotho, Indians, Xitsonga, Hindu, Greek and Muslim culture. The study shows that burials in Tshivenḓa are characterized by peculiar features. For instance the way the royal people are buried is different from the way the ordinary people are laid to rest. In addition, there are also special rituals that must be performed when children, women and men are buried. The study also includes to the fact that mordernity, has an impact on the manner in which the Vhavenḓa conduct their burials. In the past burials where cheap to conduct whereas these days they are relatively expensive. Lastly, the study has discovered that both old and modern forms of burials have advantages and disadvantages. It is, therefore, crucial for people to utilize the advantages of both the afore mentioned types of burial.

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20

Azizi, Souad. "Ceremonies de mariage en changement dans le grand agadir, sous, maroc". Paris, EHESS, 1998. http://www.theses.fr/1998EHES0075.

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Les rites de mariage marocains qui se caracterisaient par une importante variete regionale accusent une tendance a l'uniformisation qui se traduit par la generalisation d'un rituel vestimentaire provenant des villes imperiales. L'enquete a ete menee dans le grand agadir. Ce travail s'articule autour de deux hypotheses : 1) la perennite de configurations culturelles communes a tous les marocains assure la diffusion du rituel contemporain ; 2) la famille royale a contribue a sa legitimation. La premiere partie est consacree aux rites traditionnels du sous. La deuxieme porte sur le processus de changement dans le grand agadir. Il apparait que le rituel contemporain assure la perennite des traditions tout en creant une illusion d'evolution. Les familles gardent le controle de la virginite feminine assurant ainsi la permanence de la suprematie masculine et la soumission du couple. Si elle constitue une innovation, l'identification de la mariee aux princesses n'annule pas la reification du corps feminin. Traditionnellement, la legitimation populaire du pouvoir monarchique se traduisait par l'identification du marie au sultan. Ce rite d'intronisation exprimait la possibilite d'accession au pouvoir de tout homme fort. L'actuelle identification de la mariee aux princesses reduit le marie a la position subalterne de gendre et fait du roi le pere omnipotent. Le rituel assure ainsi la perennite de la soumission de l'homme au pouvoir. Le rituel national emergent constitue une demonstration de la force de l'identite marocaine et consacre l'ouverture maitrisee aux influences de l'occident et de l'orient. Cette etude permet d'observer le processus d'uniformisation culturelle dans une societe qui se caracterisait par le cloisonnement de ses sous-groupes et le passage de coutumes locales au statut de symboles nationaux
The matrimonial rituals of morocco wich were characterized by an important regional variety tend to standardization through the generalization of a clothing ritual coming from the imperial cities. The research has been carried in the grand agadir. Two hypotheses are proposed : 1) the permanence of cultural configurations shared by all moroccans ensures the diffusion of the contemporary ritual ; 2) the royal family has contributed to its legitimation. The first part studies the traditionnal rites of the sous, the second investigates change process in the grand agadir. It appears that the contemporary ritual secures the permanence of traditions while creating an illusion of evolution. The families keep control over feminine virginity thus ensuring the permanence of male suprematy and the couple's submission. The identification of the bride to the princesses is an innovation but it does not annihilate the treatment of woman like an object. Traditionnally, the popular legitimation of monarchy was signified by the identification of the bridegroom to the sultan. This ritual enthronment expressed the capacity of every srong man to accede to power. The present identification of the bride to the princesses reduces the bridegroom to the subordinate rank of son-in-law and makes of the king the omnipotent father. The ritual thus secures the permanence of man's submission to the royal power. The emerging national ritual is a demonstration of the strength of moroccan identity and a confirmation of the controlled opening to the influences of the occident and the orient. This study permits to observe the process of cultural uniformization in a society wich was characterized by the division of its sub-groups and the passage of local customs to the status of national symbols

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21

Qin, Bairong. "Dang dai Zhongguo de ai guo zhu yi biao yan : zai Hunan Miluo ji nian Qu Yuan /". View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20QIN.

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22

He, Xinying, i 何欣縈. "Tradition vs. authenticity : the intangible cultural heritage of the Nianli Festival at Zaohu temple". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208073.

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The Gaozhou area in Guangdong province has been recorded in history since the Qin (秦) dynasty. In these historical records, there are various kinds of traditional cultural practices passed from ancient times to modern days. Some of these practices represent the cultural tradition of southwestern Guangdong region and they are a combination of the Cantonese and Hakka cultural heritage. One of such combined Cantonese-Hakka heritage is Nianli, a most important festival taken by local people as the most important event in the year. However, few scholars pay attention to the Nianli Festival as an important representative cultural heritage. Hence, it is valuable to look the Nianli Festival and find out what are the intangible cultural values that make it so treasured by villagers that it is a widespread practice in southwestern Guangdong. The scope of the research is about how the Nianli Festival could be considered as intangible cultural heritage. On this basis, we can discuss further about the authenticity and the core values that have to be considered when protecting the heritage. The focus is about the tradition of the Nianli（年例）Festival. Nianli is a traditional practice popular among southwestern Guangdong, and in this dissertation, the case is adopting a villages communities surrounding the Zaohu Temple（皂湖庙）. The methodology of the research is by using cultural mapping to map the oral history and practice of villagers from the Zaohu Temple community about their Nianli Festival.
published_or_final_version
Conservation
Master
Master of Science in Conservation

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23

Heilskov, Mads Vedel. "The commemoration of the lay elite in the late medieval Danish realm, c. 1340-1536 : rituals, community and social order". Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=239397.

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The dissertation focuses on the role of liturgical commemoration of the dead in the continuous creation and maintenance of the hierarchal social order in late medieval Denmark. It argues that the ritualized practices enacted by religious experts on behalf of dead benefactors and their families played a crucial role in what can be called the world-building process. Liturgical commemoration can be described as a total phenomenon as it contains elements of legal, religious, social, economic and existential concerns. By its totality, this phenomenon opens a unique window onto the entire social reality of the late medieval period and the medieval mind. On the basis of theological treatises, liturgical commentaries, liturgical books, mainly breviaries, manuals, martyrologies, necrologies, foundation charters and wills from medieval Denmark, many of which only available in their original manuscript form, as well as material evidence such as tomb monuments, church and cemetery architectures and liturgical objects, the dissertation investigates how a specific Christian ideology of the social order, bound up on notions of this order being a creation of God, infused the many-faceted practice of liturgical commemoration. My analysis shows that the organizational principle by which the dead were placed in the layout of the sacred books and the sacred spaces were in accordance to the layout of the society of the living which in turn was in accordance with the hierarchy of the saints, after which the entire Christian society was modelled. In this way the social hierarchies were supported, legitimized and reproduced in the liturgical commemoration of the dead members of the Christian community. The elite did not abuse the Christian belief and the Church did not simply serve as an ideological vehicle to support and legitimize power. Rather, I argue that medieval society was formed by religious belief and that everything was explained, experienced and understood by means of the Christian cosmology. This is why the very production of the texts that were used to commemorate the dead in the daily office and at mass, why the ritual practices, their choreographies and objects and the sacred spaces and architectures were permeated by a specific Christian view of society - a view that was indeed hierarchical, but also deeply rooted in the Christian cosmology.

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24

Kelm, Bonnie G. "Art openings as celebratory tribal rituals /". The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487327695622295.

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25

Jackson, Jonathan Carl. "Reforming the dead the intersection of socialist merit and agnatic descent in a Chinese funeral home /". Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1610650261&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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26

Jancarz, Janusz. "Use of Psalms in the funeral rites of the Roman Catholic, Lutheran, and Episcopal churches in the United States of America". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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27

McIntyre, Mary Cortney. "Birthing centers as ritual spaces : the embodiment of compliance and resistance under one roof : a case study /". Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/8691.

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28

Ivory, Brian T. "A phenomenological inquiry into the spiritual qualities and transformational themes associated with a self-styled rite of passage into adulthood". Connect to this title online, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1055769211.

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Thesis (Ph. D.)--Ohio State University, 2003.
Title from first page of PDF file. Document formatted into pages; contains xvi, 474 p.; also includes graphics (some col.). Includes bibliographical references (p. 461-474). Available online via OhioLINK's ETD Center

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29

Petit, Pierre. "Rites familiaux, rites royaux: étude du système cérémoniel des Luba du Shaba, Zaïre". Doctoral thesis, Universite Libre de Bruxelles, 1993. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212757.

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30

Ren, Joseph. "Chinese ancestral rites and eucharistic celebration towards liturgical inculturation in China /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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31

Harrison, Henrietta. "State ceremonies and political symbolism in China, 1911-1929". Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670261.

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32

Maudsley, Catherine Ruth. "Ritual meanings of "water and land" : a study of Buddhist cermonial paintngs [sic] of the Song and Yuan dynasties /". Thesis, Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B19882166.

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33

連劭名 i Shaoming Lian. "The Sui, Fu, Yu, and Bai sacrifice ceremonies recorded indivination inscriptions of the Shang Dynasty". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B31235992.

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34

Schaareman, Danker. "Tatulingga tradition and continuity : an investigation in ritual and social organization in Bali /". Basel : Ethnologisches Seminar der Universität und Museum für Völkerkunde : In Kommission bei Wepf, 1986. http://catalog.hathitrust.org/api/volumes/oclc/16270286.html.

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35

Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.

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36

Falck, Martin von. "Textgeschichtliche Untersuchungen zu Götterreden und verwandten Texten auf ägyptischen Särgen und Sarkophagen von der 3. Zwischenzeit bis zur Ptolemäerzeit". [S.l. : s.n.], 2001. http://deposit.ddb.de/cgi-bin/dokserv?idn=971279888.

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37

McKinnon, Kent A. "Bringing comfort to those in grief through counseling and the Christian funeral". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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38

Evison, Gillian Anne. "Indian death rituals : the enactment of ambivalence". Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:85f22493-a5cf-4611-aa49-a7cf179993ad.

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This work provides a survey of Indian funeral rites, concentrating on ceremonies performed by rural mainland Hindus, who have been divided into the broad social categories of brahmins, caste Hindus and outcastes/tribes. The primary intention is to identify a core of ritual, which can be used as a baseline against which particular funeral performances can be checked. This work also examines the variation of brahminical ritual over time through a survey of ethnographic material taken from Gazetteers and Government Ethnographic Surveys; the Purāṇas, represented by a version of the Garuḍa Purāṇa and a work known as the Garuḍa Purāṇa Sāroddāra; and Caland's summary of Vedic ritual in Die altindischen Todten- und Bestattungsgebräuche. In each of these three sections the funeral rituals have been divided into six stages and these stages have been further divided into sub-sections containing specific rituals or groups of rituals. Sections on untimely death and the role of the widow in her husband's funeral are also included. Particular emphasis is placed throughout the historical survey on the recurrent theme of ambivalence towards death as reflected both in ritual and its interpretation: the relative is loved and honoured but the corpse is frightening and quickly becomes disgusting. The survey examines the relationship between the primary emotional response to death and secondary ideological constructs, and it reveals that while ritual reflects the emotional response to death it does not always reflect secondary ideology. In addition this work includes a summary, in table form, of the variation of funeral ritual according to geographical area for all three social groups; again taken from the ethnographic material of the Gazetteers and Government Surveys.

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39

Marchini, Antoine-Noble. "A propos de la casinca, mediterraneens, corses des gens et des pays de france : l'histoire (1770-1968). individus, familles, cours de la vie dans les aleas de la transition". Nice, 1996. http://www.theses.fr/1996NICE2041.

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Cette recherche est batie autour d'une histoire en trois temps. Durant la seconde moitie du xviiie siecle, epoque moderne, les menages se construisent dans le cadre de la famille nucleaire. Au cours du xixe siecle, s'opere un renversement au cours duquel la famille elargie ou le groupe complexe deviennet le modele dominant des menages. Ce recours massif aux solidarites familiales s'accompagne d'un "etouffement" de l'individu qui participe a l'invention d'une tradition car subordonne au groupe. Cette tradition recente sert de reference durant le xxe siecle travaille par l'emergence de nouvelles formes d'individualisme. Cette histoire s'inscrit dans une transition politique dominee par la construction historique francaise. Les donnees reunies autour de cet exemple mediterraneen permettent de saisir l'originalite et la nature profonde de l'architecture francaise dans le devenir de l'europe. La casinca, ancien paese, devient un "pays de france" au cours du xixe siecle et se presente comme le miroir d'un projet esthetique ou le politique se definit dans l'organisation de la vie, des sociabilites servie par une economie de l'emotion : gouts, saveurs, qualite, paysages autant de marqueurs d'identite dans une production nationale reduisant les mediations territorialisees
This research is organized around three phases. During the second half of the eighteenth century, caracterized by its modernity, nuclear family is the dominant form of households. Along the nineteenth century, the dominant pattern is changing with the spreading of complex forms. The individual participates to the invention of a tradition because he is submitted to the family group. This recent tradition is a reference during the twentieth century but new forms of individualism appear. This mouvement enlightens a political transition dominated by the french historical construction. Several datas around this mediterranean case allow to understand the originality of the french architecture in the dynamics of europe. Casinca, old "paese", becomes a "pays de france" and is a mirror of an aesthetic project. This one involves a meaning of politics as organisation of life including a sociability stimulated by an economy for emotion : tastes, savours, quality, landscapes. .

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40

Suriano, Matthew James. "The formulaic epilogue for a king in the Book of Kings in the light of royal funerary rites in ancient Israel and the Levant". Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1679385691&sid=32&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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41

Bond, Anne Cecilia. "Towards rituals in the Holy Land". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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42

Sutjiono, Rohana Joshua. "The relevance and effectiveness of the curricula of theological institutions in Indonesia in addressing ministry issues related to Islamic and animistic rituals". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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43

Werlang, Guilherme. "Emerging peoples : Marubo myth-chants". Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/11121.

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This thesis explores the ontological grounds of the interrelations between music and myth among the Marubo, one of the several native peoples of the Pano linguistic family who live not far from the adventitious border between Brazil and Peru, in South Western Amazonia. The thesis lies within the disciplinary boundaries of social anthropology but, inasmuch as it focuses on myth and music, its theoretical and methodological limits overlap any discipline that may relate to these two themes. In brief, it portrays the Marubo as they express themselves and are themselves expressed in their saiti festivals and myth-chants. In their native language, saiti designates a specific festival where myths are performed in a specific musical and choreographic form, the form that establishes the ontological origins of these peoples and those of the world where they live.

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44

Millán, Leiva Claudio. "Juventud y Tribus Urbanas. La casa okupa La Marraketa". Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/96253.

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La tesis doctoral explora sobre las manifestaciones culturales juveniles en una casa ocupada en Santiago de Chile. Allí se reunieron jóvenes que formaron su identidad mediante algunos ritos de paso. La música, el vestuario, el lenguaje y la experiencia de vida cotidiana fueron elementos que los congregaron. La casa la Marraketa fue el territorio en donde desarrollaron sus inquietudes y convivieron alrededor de 5 años. La tesis es una narración de la juventud que se completa con información proveniente de fuentes jurídicas e históricas. El aporte de estas disciplinas está relacionado con los diversos estudios que se han llevado a cabo en torno a la juventud en las diferentes épocas, y teniendo en consideración contextos urbanos occidentales. Asimismo, es un relato sobre las ciudades contemporáneas. En este sentido hay una descripción de los problemas por los que atraviesa la juventud en Latinoamérica en los últimos treinta años. La investigación describe el tribalismo urbano haciendo especial hincapié en ciertas manifestaciones de estilo. Hay referencias sobre el movimiento punk, skins y heavy metal. Del mismo modo se establece como hipótesis de trabajo que estas manifestaciones de estilo son importantes en los ritos de pasaje de los jóvenes en su tránsito hacia la etapa adulta. Siguiendo a Clifford Geertz se intenta demostrar que las expresiones culturales juveniles son “programas extragenéticos” que sirven para desarrollar sus identidades dotándolas de un marco amplio de posibilidades simbólicas.
This investigation explore about the cultural manifestations of the squatting in a house of Santiago de Chile. In this place they meet and created an identity by means rites of passage. The music, costumes, language and the experiencie of the daily life were elements for to do possible the comunity of the young people. “La Casa la Marraketa” it was the territory where the young people developed interests. They lived about five years in this place. This investigation is an account of the youth, and is completed with information from juridical and historical sources. The contribution of this disciplines is connected with a many studies about the young people in a different age, and whereas occidental urbans contexts. Also is a report over the contemporary citys. In this senses there is a description of the problems of the young people in Latinoamérica in the last thirty years. The investigation describe the urban tribalism and the style manifestations. There is references about the punk, skins and heavy metal movements. As well it establishes how hypothesis of work that this cultural manifestations between the young people are rites de passage for to pass to the adult stage. In correspondence with the propositions of Clifford Geertz, the doctoral thesis try to prove that the cultural expressions in a young people are “extragenetics programs” that serve for to develop identity in a wide setting of symbolic posibilities.

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Letsoalo, Ngoanamogale Maggie. "An investigation into some traditional rites among the Letsoalo clan". Thesis, University of Limpopo (Turfloop Campus), 2009. http://hdl.handle.net/10386/855.

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Edwald, Ágústa. "From Iceland to New Iceland : an archaeology of migration, continuity and change in the late 19th and early 20th centuries". Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=189429.

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Rabenirina, Jean-Jacques. "Le rituel mobilisateur de la circoncision savatsy ou cérémonie de circoncision chez les Antanosy de Soamanonga /". Villeneuve d'Ascq : Presses universitaires du Septentrion, 1999. http://catalog.hathitrust.org/api/volumes/oclc/42974523.html.

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Au, Chin-chau Joseph. "Special rituals and their significance in the Royal Hong Kong Police Force". [Hong Kong] : University of Hong Kong, 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13781145.

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Irvine, Howard S. "Mormon Mortuary Patterns at the Block 49 and Seccombe Lake Cemeteries". Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTGM,19169.

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Irvin, Margaret. "Some speculations on magic, ritual and superstition in antiquity /". [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18654.pdf.

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