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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.
Pełny tekst źródłaThe 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.
Pełny tekst źródłaVetturelli, 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.
Pełny tekst źródłaThe 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.
Pełny tekst źródłaThe 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.
Pełny tekst źródłaMotte-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.
Pełny tekst źródłaPharmakons-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.
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
Launay, Pauline. "La fabrique de la fin de vie : ethnographie d'une Unité de Soins Palliatifs". Thesis, Normandie, 2019. http://www.theses.fr/2019NORMC028.
Pełny tekst źródłaHospital 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.
Pełny tekst źródłaSince 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.
Pełny tekst źródłaThe 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
Manniez, Yves. "Les pratiques funéraires en Narbonnaise méditerranéenne (partie occidentale) du IIIe au VIIIe siècle". Aix-Marseille 1, 1999. http://www.theses.fr/1999AIX10094.
Pełny tekst źródłaDevo, Irène E. H. "Contribution à la connaissance des rites traditionnels d'une communauté africaine : les Pédah d'Anyron-Kopé au sud du Togo". Paris 7, 1994. http://www.theses.fr/1994PA070129.
Pełny tekst źródłaThe study of the ritual practices of the african traditional milieu in general with particular reference to the Pedah of Anyron-Kope located in southern Togo. The thesis tries to shed light on the initiation rites as performed by the people in the south of Togo known as the Pedah. The study is essentially in three parts: the first part introduces the area of research namely Anyron-Kope with its geographical, historical backround as well as the organisation of the family, cosmogony, beliefs and religious practices. The second part devotes itself to the description of the life cycle of the woman, marriage, married life, pregnancy, childbirth, name-giving, initiation rites and upbringing. The last part deals with funeral rites consisting of preburial ceremonies, preparation for burial, burial itself as well as burial ceremonies. The study undertaken, by its title, description and analysis, illuminates for us the traditional practices of the Pedah and, on a socio-cultural level, provides us with salient points of reference concerning this community in southern Togo. The thesis is therefore the fruit of our concern to shed light on the great cultural wealth and the mystery of the practices and values involved in forming members of the Pedah society
Mersan, Alexandra de. "Espace rituel et construction de la localité : contribution à l'étude ethnographique d'une population de la Birmanie contemporaine : les Arakanais". Paris, EHESS, 2005. http://www.theses.fr/2005EHES0191.
Pełny tekst źródłaThis doctoral dissertation deals with the Arakanese, a tibeto-burman population of western Burma, it explores the significance of territory as a constituen of this buddhist society. In the first and contextual, i lay bare the peculiarity of Arakan state consisting of the predominance of water, and present the very field of my research observation : Mrauk U, capital city of the last arakanese kingdom, still rich of its historical legacy. With regard to this legacy, i am interested in analyzing notably the founding rites as welle as the current politics of the burmese government to promote tourism. The ethnography of the ceremonies related to events such as funerals, noviciate, marriage, underscores two facts : on the one hand, that social relations are heavily based on membership to a residential unit ; on the group shows itself clearlyduring the ritual ceremonies. Indeed, annual worships of the spirits (nat) reveal the value conferred on locality and terrotory is inscribed into several well-ordered units, which are included in a larger buddhist cosmology. Finally, this study underlines that the legend of the Buddha's Mahamuni image - the ancient palladium of the arakanese kingship - is the founding and federating myth of the arakanese society that maintains it via the buddhist statuary. By doing so, this society perpetuates the sacred space of this locality
Chauliac, Marina. "Usages politiques et sociaux du passé est-allemand depuis la réunification : le rite de la Jugendweihe entre transmission et reconstruction". Paris, EHESS, 2003. http://www.theses.fr/2003EHES0122.
Pełny tekst źródłaLegrip, 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
Marchetti, Marie-Laurence. "Les sépultures préhistorique et protohistorique en abri-sous-roche de la Corse dans le contexte méditerranéen : Analyse et identification des pratiques funéraires". Corte, 2007. http://www.theses.fr/2007CORT0039.
Pełny tekst źródłaA burial is "the place where the remains of one or a several lates where deposited, and where enough signs are left so that the archaeologist can detect in the deposit the will to achieve a funerary gesture ; in a more restrictive way, this is a structure constitued for this funerary act. " (J. Leclerc, J. Tarrête in A. Leroi-Gourhan (dir. ), 1988). Our research tried to define using several and varied data (architectural installations, anthropological documents, furniture. . . ) the various criteria which determine a funerary practice. It also allows to understand in a better way prehistoric men behavior in the face of death. The methodology we applied made it possible to highlight a certain number of facts, in particular the funerary modes' concrdant and discordant elements of the Mediterranean Tyrrhenian areas (Corsica, Ligury, Tuscany). The produced results show a nonlinear evolution of the practised gestures. If the individual burial seems to be privileged at the oldest periods, the appearance of collective burial displaying secondary practices during more recent periods won't completely make us give up this type of deposit
Dufraigne, Pierre. "Adventus Augusti, Adventus Christi. Recherche sur l'exploitation idéologique et littéraire d'un cérémonial dans l'Antiquité tardive". Paris 4, 1991. http://www.theses.fr/1990PA040134.
Pełny tekst źródłaThe author first deals with the development of the ceremony of aduentus in Rom from the ancient times to the end of the Empire. He lays stress on the organisation of the ceremony in imprial times, when it assumes a civil and military form. This latter form prevails during the severian dynasty, and the aduentus looks like a triumph. When the conversion of the roman state to christianity makes an end to the traditional celebration of the triumph, a triumphal aduentus becomes a substitute for ti. In the bible also, there are particular forms of aduentus. In pagan latinity of the iiid and ivth centuries, the aduentus has become a descriptive matter. It is possible to make up a "thematic" of it and to find an applying ofit in various forms of literature. This "thematic" is used also in descriptions of the descent to hell and the apotheosis. With the conversion of the roman world to christianity, there is a "christianisation" of yhe aduentus. Difficult to detect in the aduentus augusti, it is clearly noticeable in the welcome of ecclesiastical dignitaries, of holy men, of relics. When it concerns christ himself, the aduentus becomes much more significant. The aduentus christi is sometimes pictured as an aduentus augusti, but the author is always worry about expressing the disparity between them. About such comparisons can be noticed a kind of reticence which lessens with the more and more effective
Hoffmann, Manfred. "Rythmes et valeurs dans trois rites dansants d'Europe : essai d'anthropologie filmique". Paris 10, 1992. http://www.theses.fr/1992PA100086.
Pełny tekst źródłaFollowing an exploration of the relationship between possession rites and music in Europe, several social-anthropological definitions of ritual are discussed and a paradigm for scenographic analysis is given. Three case studies of european anthropology provide the basis for a scenographic analysis of these rites that are then used to develop a strategy for the making of two films, pas de danse and danse avec l'icone, which constitute the main film part of the thesis. From pragmatic point of view music, dance and ritual are studied as figurative rhythms and from a global point of view the representation of the person is studied as a figuration of values. By progressing from the material elements to the ideational aspects of the ritual "mise en scene" the figuration could be seen as a synchronic procedure and or as a diachronic process. The figuration of rhythm and value has two complementary aspects: on the one hand, it is significant of human behavior in general and on the other hand, it permits the development of a general theory of film based on a scenographic paradigm within a cultural perspective. This is illustrated in two experimental films, geste du tireur an l'arc and ocean solide. A synthesis of portrait and dialogue is suggested as a valid film form to this approach
Langlet, Philippe. "Les deux colonnes de la Franc-Maçonnerie : la pierre et le sable". Limoges, 2008. http://aurore.unilim.fr/theses/nxfile/default/c4daf619-ac7c-4305-811b-a2910b4679c6/blobholder:0/2008LIMO2014.pdf.
Pełny tekst źródłaPuaux, Olivier. "Les pratiques funéraires Tarasques (Etat du Michoacan, Mexique), approches ethnohistoriques et archéologiques". Paris 1, 1989. http://www.theses.fr/1989PA010590.
Pełny tekst źródłaThis research purpose to analyse the totality of the information delivered by the written and pictographic knowledges of the post-colonial time (16n-18n centuries), on the topic of the Tarascan funeral practices, one of the main cultural groups living at the postclassic time in Mexico (1250-1524 ac), and then to corroborate these ethnohistorical data by the approach of the archaeological excavations in the Zacapu area, state of Michoacan. The "relacion de Lichoacan" is the main Spanish chronicle to have delivered descriptions and illustrations of Tarascan funeral rituals in a ceremonial context. It shows the existence of two burial systems: cremation and inhumation. The site of las Milpillas has constituated the main setting of our archeologic works. Those led up the discovery of a burial joining 35 burials dated between 1280 and 1440 ac. The analyse of these two data models confirms the coexistence of different burial practices and permitted to observe the wide diversity and the complecity of Tarascan funeral rituals
Malé, Salia. "Le culte Jo en pays Baninko (Mali) : objets et rites initiatiques". Paris 10, 1995. http://www.theses.fr/1995PA100075.
Pełny tekst źródłaThis work of doctorate, called "Jo’s cult in baninko area (Mali) - objects and ritual initiation «include prolegomena, five chapters, the conclusion and appended. The prolegomena deals about: 1) motivations, personal information’s, professional motivations, documents, the genesis of the subject which relate the history of a statuette representing the soul of the jo's cult followers, 2) the experience of the researcher who makes inquiry in its own society, 3) the problematic of this subject which is in line with the fundamental concepts of traditional thought and with bamanan initiation societies. The first chapter is about the history of the bamananw who practice the Jo and about myths and tales of the Jo origin. The second one describes and analyses the hierarchical organization initiatory class, the religious representations of the Jo and theirs relationships. The third chapter describe the others sacral objects and places of the Jo, the musical formations which characterize the septennial manifestations of the Jo, the clothes of the cult's children. In the fourth chapter, is described the cycle of the bamanan seasons in relation with the stage of agricultural activities, which emphasize the time compute fitting with the annuals ritual of the jo, which are: the nkoson "the gift to the word", the cinamankun in the fields during the raining season, the noonfrison, the “gift to Noonfri”, the entity which protect and destroy life, the jarason, the “gift to what makes life delightful”. The fifth chapter is dealing with the compute elements of the Jo septennial calendar, the way the tradition of the Jo is transmitted to the new generation. This transmission is about the teaching of the Jo, initiation ordeals, neophyte live, the meaning of the cult diffusion, the consecration of the young initiated as man of the cult. In the conclusion, we tell about the general lines of the Jo cult
Salamanca, León Néstor. "La pensee meso-americaine : magie et metamorphose dans l'oeuvre de miguel angel asturias et jean-marie gustave le clezio". Toulon, 2001. http://www.theses.fr/2001TOUL3001.
Pełny tekst źródłaTorres, Ramos Gabriela. "Vivre la Mort précoloniale dans le Mexique d'aujourd'hui : attitudes et pratiques dans les groupes indigènes de tradition mésoaméricaine". Paris, EPHE, 2014. http://www.theses.fr/2014EPHE5028.
Pełny tekst źródłaThe subject of Death is approached on this thesis from the relation to the deaths in contemporary Mexico, in particular in indigenous. Attitudes and practices which are intended for them are envisaged as indicative of a conception of personhood and the body of Mesoamerican tradition in which death is perceived as a long-lasting, dynamic and community bio-social process. In order to place this study in a historical perspective we present different themes concerning the conception of the body, the burial practices, the discourses on the death and the places of afterlife, at first for pre-Hispanic Mesoamerica particularly to the Nahuas, then at the Europeans and their interaction in the XVIth century, by Conquest and Evangelization. For contemporary period it is essentially through the ritual praxis that we analyze the relation between the living and the dead. The funeral, commemorative and periodic rituality are subject of the main expressions of this relation; this one is however more complex and multifaceted because it shows during other ritual periods and in everyday life. The abundance of ethnographic and anthropological works on these subjects is significant and allowed to identify in different ethnic groups –among which the Nahua, the Otomi, the Huichol, the Mexicaneros, etc. – various rituals cycles intended for the dead, and those in which the dead are indirectly concerned; the relations of reciprocity and/or rapacity which they imply, as well as the roles and agency which they are devolved in the “world of the living”
Jaworski, Émilie. "Regard sur la Pologne : changements sociaux observés à partir des pratiques funéraires". Paris 5, 2008. http://www.theses.fr/2008PA05H045.
Pełny tekst źródłaThis thesis intends to understand the way the Polish society has adapted to the transformations of its social environment, transformations due to its entry into modernity. Previously closely associated with the USSR, Poland has "reconnected" itself to the western societies since 1989. However this "reconnection" was only possible after a complete restructuring of the society, which caused as well ideological changes. The aim of this study is to understand how Polish people adapt and reconfigure their perceptions of the world according to these changes. Funeral practices were considered as the major entry to approach the question of social change. Making obvious the social and cosmological ideals of a population, they are particularly interesting to understand the ways a society perceives its environment and interacts with it Considered in a historical perspective, funeral practices have offered to the research worker the possibility to understand the logic through which the changes of perception of this new social reality occur
Baudry, Patrick. "Corps, mort et problématiques suicidaires". Paris 5, 1989. http://www.theses.fr/1989PA05H045.
Pełny tekst źródłaThe matter of this thesis is not suicide itself, but social attitudes and collective representations in relation with a kine of death. First part : suicide and politic power : today, suicide may become a "normal'" way of dying suicidal acts can be "explained". This "evolution" may be referred to the instauration of a pacificator system. Second part : suicide and modernity : nowadays, death is mainly represented as an internal and individual process. Body appears as the agent of our own destruction. Gestion by industrial and medical technologies of this defective "machine". Third part : suicidal acts and social provocation : analysis of advertisements, erotic magazines and sports; analysis of suicidal acts : fusional and original violence, problems of mutation and provocation dimension. Self-murdering as ultimate attempt to communicate or "last death" : importance of rituality and question of alterity
Baray, Luc. "Pratiques funéraires et sociétés celtiques : structures sociales et structures culturelles dans les cimetières protohistoriques du Bassin parisien (fin de 7e - début du 2e s. av. J.-C.)". Paris 1, 1995. http://www.theses.fr/1995PA010584.
Pełny tekst źródłaOn the basis of changes in burial custom an evidence for social hierarchy, this study examines cultural, social and historical processes of transformation an evolution in celtic populations in the eastern half of the Paris basin from the late 7th to the 2nd centuries b. C. The aim of the study is to distinguish funerary data relating to the social sphere from those depending on cultural factors. A new framework of relative chronology, entirely compatible with current european chronologies, is established by means of combinatory matrices (seriation). The period in question is divided into ten stages. The extensive geographical area chosen is marked by the quality and quantity of available evidence (a corpus of about 2000 graves). The various funerary traits, the architecture of the graves and associated monuments, the grave-goods and the burial mod es (cremation inhumation) are treated quantitatively in order to examine the variability of funerary customs in terms other than merely typological and chronological. Geographical and chronological patterns are revealed, challenging over-systematic social interpretations. It is shown that, throughout the period under consideration, the paris basin does not form a homogeneous cultural entity and that on the contrary it is made up of several cultural groups whose funerary traits attest to the permanence and stability of populations. A bipartition is revealed between the northern and southern zones of the paris basin. Analysis of mechanis ms underlying the celts' collective representation of death shows that the social sphere essentially relates to the dimension of the individual, whilst the elements which determine the cultural sphere concern respectively cultural identity and collective representations
Maurice, Albert-Marie. "Croyances et pratiques religieuses des Montagnards du Centre-Vietnam". Paris, EHESS, 2000. http://www.theses.fr/2000EHESA048.
Pełny tekst źródłaMānandhara, Suśīlā. "Bijoux et parures traditionnels des Néwar au Népal : une approche anthropologique et historique". Paris 10, 1998. http://www.theses.fr/1998PA100056.
Pełny tekst źródłaBouazza, Azzouz. "Les cérémonies du mariage dans le zaghouanais nord de la Tunisie". Paris 5, 1989. http://www.theses.fr/1989PA05H003.
Pełny tekst źródłaIn tunisia, the marriage remains an institution that can not be adveded, until now, it is the only way of life, which is legally and socially admettedfor couples. Even if it is legally considered as a private act, the marriage is, socially an essetial rite to be gone through. Only a massive involvement of the two brides respective groupes gives the marriage its social validity. Its fulfilment is prepared and then perfected through ritual ceremonies that are a fornight, according to three great periods: the engagement, the wedding itself and what follows. Through examples taken in the region of zaghouanais, we tried to analyse these ceremonies from the inside. That is to say their ritual compnentsthat express the complexity and the dynamics of the social relationships and of the popular cultural corpus-whose arabo-islamic origin is the most striking aspect without being the only one. The components and the objects that are still used today, are the productof a "complicity" between the original culture and the very numerous external contribu-tions from the north and the south of tunisia. It seems that these contributions put up with the western modernity rather than being subjected to it. At last we insisted on noticing that the ritual wedding is often accopanied by particularly sumptuous feast which represent the main attraction of the rural tunisian summers
Tauvron, Robert. "Mort, rites, deuil, accompagnement, entre traditions et nouvelles demandes dans deux types de population en France, catholique et musulmane". Paris 8, 2003. http://www.theses.fr/2003PA082281.
Pełny tekst źródłaLike every social occurrence, death is intertwined in the fabric of our lives. Social and cultural upheavals in recent times have profoundly influenced our attitudes to death, its accompanying rites and the way we mourn. Although these were acknowledged as part of the process of living, discussion of these subjects was taboo. An increase in the provision of palliative care has stimulated a revival of interest in the aspects of death, and how they are approached. As traditional rites have begun to be considered too formal and too impersonal, new practices have begun to emerge among medical, religious, funeral direction and other professional groups associated with this area. Despite different Catholic and Muslim rites, death itself is firmly imprinted in the process. Even though the anguish facing death is always present, society tries to develop approaches that attempt to alleviate it
Adoukonou, Barthélémy. "Vodun sacré ou violence ? : mêwihwêndo et la question éthique au cœur du sacré vodun". Paris 5, 1989. http://www.theses.fr/1989PA05H001.
Pełny tekst źródłaA great number of studies have examined the vodun problem mainly in its West Indian and Latin-American version. But few of them have proposed a real theory. However, these studies, which are sometimes well documented, remain confined to theories of the sacred away from the social-historical context from which the vodun emerged. The movement of research for inculturation of christian faith in Africa, mewihwendo, has tried to listen to its African intellectuals in oral context (or communal intellectuals). The movement proposes a theory which apprehends the vodun phenomenon not as the manifestation of an animism nor as a materialism but as the performative act of the communal intellectual in ethic tension within its corporeal being between violence and faith in god. In order to achieve our end (the communal intellectual vodun theory) we have elaborated a theory of the communal intellectual which transcends the classical african anthropological statements and the demands of the african philosophers for individual liberation. In this theory, the vodun is not confounded with the violent sacred. This is why it differs from R. Girard's theory, for example
Kolié, Cécé. "Cultures africaines et rites de guérison : lieux de santé et rencontre des médecines en Côte d'Ivoire-Guinée". Paris 5, 1987. http://www.theses.fr/1987PA05H043.
Pełny tekst źródła1. Reception of occidental medicine in Africa, where it aided the cause of colonization, takes on several forms : 1. 2. Mimetism and snobbery : very costly hospitals, sophisticated equipment, health evacuation, all reserved for the rich. 1. 2. Rehabilitation of traditional medicine, disparaged and reduced underground by occidental civilization compled recognition while introducing new social diseases : alcoholism, tobacco addition, sexual diseases. . . 1. 3. In all cases, an observation : confiscation of hospital cares by the rich, return farmers towards healers which shows that health is not symmetrical to economic development (Cote-d'Ivoire) or ideology (guinea). 2. Approach of traditional African medicine : 2. 1. From wishes for blessing, from passage rituals and from actual therapeutic rituals. Nosology and etiology and the community aspect of diseases make us perceive structure of therapy as well, made with interaction of vital forces against death powers. 2. 2. Curing rituals are not stilted data, but are nowadays reinvented and renovated by new healers facing destructuration of African personality as result of modernity. 3. How to manage the encountering of medicines? Health for all in the year 2000? 3. 1. To reckon the limits of occidental medical system (high costs, lac lack of cultural understanding. Also boundaries of African medicine. To integrate occidental medicine into African culture, and not the contrary. To avoid that healers be phagocytosed. 3. 2. To take advantage of favoured meeting points (psychotherapy and phytotherapy) and respective abilities to detect the sick persons and defeat ailments such as tuberculosis. 3. 3. To extend the health primary cares not only vaccinations, but consistent policy for drugs and best personnel management, and more justice into access to cares, and improve the life condition especially in the country-side. 3. 4. A proposal : a type of experimental health centre, cheap, open to the country people from the cultural and geographic point of view, and where both medicines lives together
Pop, Rodica. "Le mariage chez les Mongols : rites et textes". Paris, EPHE, 2002. http://www.theses.fr/2002EPHE5005.
Pełny tekst źródłaThe present work describes the ceremonies which make up the long and complex ritual of marriage, in their successive order, in several Mongolian ethnic groups. The rituals presentation is accompanied by the translation of texts, inseparable from these rites. Far from being just ornamental, the pronunciation of these rituals words (more or less complex) is indispensable to the ritual’s fulfilment. On the other hand, the parallels among several ethnic variations reflecting the different kinds of tradition among the Mongolian groups helps to emphasize the essential principles of a matrimonial alliance. The Mongolian marriage seals an alliance between two clans or lineages and its aim is the lineage perpetuation (duty towards the ancestors) and the strengthening of the social links (duty towards the society or the State). The matrimonial alliance is a social, even “political” act aimed at the reinforcement of the social tissue through the relations among the allies and the group’s and the whole nation’s prosperity through the couple’s fertility. The marriage ritual is governed by a complex of customs, of practices and of prohibitions which lean on some essential principles: the respect of the exogamy, the astrological compatibility, the patrilocality, all these, within the patrilineal framework, of the Mongolian society. The present work is a selected gathering of materials that are scattered and often difficult to find, related to the marriage rituals and ceremonies, such as the Mongolian folklorists have noted and published from the oral tradition. The richness and the diversity of the material known under the generic term of “marriage literature” published over the past fifteen years does not permit an exhaustive presentation and we have had to make a selection. The materials used here are presented in abstract form when rituals or ritual gesture are described and in transcription and translation when oral pieces are concerned. In this way, this ensemble of texts, selected in order to be representative, has became accessible in a Western language
Seye, Mame Aby. "Téranga : naissance, vie et mort au Sénégal : essai sur la fonction et le devenir des rites". Caen, 2004. http://www.theses.fr/2004CAEN1400.
Pełny tekst źródłaYachouti, Mohammed. "La mort et son espace chez les Beni Drar (Maroc)". Paris 5, 1988. http://www.theses.fr/1988PA05H065.
Pełny tekst źródłaCabioc'h, François. "A la recherche de la légende de la mort : le cas de la presqu'île de Crozon au XXème siècle". Brest, 1988. http://www.theses.fr/1989BRES1002.
Pełny tekst źródłaThe Crozon's peninsula is not a true isolate. Its geographic properties have not been an obstacle to the francisation that was well in progress in the middle of the last century. In this context, we have studied the state of the current funeral practices and that of the recent past, still present in people's memory. On top of the precise description of each step of the mortuar rite, obtained by direct observation and interwiews, we have used statistical methods. Thanks to the parish archives, we have followed the distribution of the burial classes according to various parameters, the birth-baptism interval, the quest, the mortality. . . The graves architecture, the overloads and the floral practices have been followed. A statistical study of the mortuary announces was useful to corroborate our observations. Finally, the evolution of the funeral habits follows that of our society which is more and more a-religious as practice shows
Michel, Valérie. "Symboles et rites archai͏̈ques chez Paul Eluard". Montpellier 3, 1993. http://www.theses.fr/1992MON30041.
Pełny tekst źródłaOpening with an analysis of poems published by paul eluard between 1924 and 1938, the work then proceeds with a linguistic study of metaphor mechanisms to end with a reconstruction of eluard's sources and models including the practice of collage and cadavre exquis. It appears that eluard's poems act and say their own genesis by recapturing symbols and developments usually revealed in the history of religions through initiation and cosmogony but equally alive in the surrealists' culture. Real fantasms of origin are identifiable throughout eluard's tendencies to choise such and such images, such and such syntaxic forms or to connect himself to such and such experiences : with eluard, semantic conflicts are in keeping with what images suggest whereas what is fomented and exhauced by the surrealist group will favour and shape the whole of it. A survey of eluard's evolution is all the more rewarding as the first images of social evil are clearly manifest in the most underrated images of origin
Balmont, Michel. "Sémiotique du mot de passe : un exemple, les rituels maçonniques français entre 1725 et 1830". Rennes 2, 1992. http://www.theses.fr/1992REN20009.
Pełny tekst źródłaTo use a password is not only an exchange of words. In fact it is a complex ritual, mixing words and gestures. It must be considered as a text which can be understood through a semiotic analysis. This ritual has a triple function. Of course it is meant to check the qualification of the one who wants to enter, but also to integrate him, as he is standing in the doorway, into the community. At last, the ritual states the rules of communication in the group
Rahamefy-Ramarolaly, Adolphe. ""Le Roi ne meurt pas" : étude des rites funéraires d'Isandra, d'après le manuscrit de l'anonyme Betsileo". Paris 12, 1990. http://www.theses.fr/1990PA120017.
Pełny tekst źródłaThis thesis describes funerals rites of the betsileo's king; and unveils unknown power, and new relations between two kingdoms: merina and betsileo
Figuerola, Pujol Helios. "Les dieux, les hommes et la parole dans la communauté de San Juan evangelista Cancuc, dans l'Etat du Chiapas, Mexique". Paris 10, 2005. http://www.theses.fr/2005PA100007.
Pełny tekst źródłaChalier, Visuvalingam Elisabeth. "Terreur et protection : le culte de Bhairava à Bénarès et à Kathmandou : étude des mythes, des rites et des fêtes". Paris 10, 1995. http://www.theses.fr/1995PA100053.
Pełny tekst źródłaThis thesis is a monography about the god Bhairava, terrifying aspect of Shiva, the god of transgression par excellence, for he appears only to cut off the fifth heads of Brahma, bramhanicide being the most heinous crime in the Hindu tradition. But Bhairava is also a god who protects. The thesis includes five parts: 1) The mythology of Bhairava in the Veda and in the Purana. 2) Bhairava, the protector god of Banaras; description of the different temples and the worship of Bhairava in this holy city; 3) Translation of a few paddhati (ritual book); 4) Bhairava in Katmandou; myths rituals and festivals. 5) Bhairava worshipped by different sects in Hindu tantrism, in Jainism and in Tibetan Buddhism. The conclusion explains why the philosophical system of “Kashmir Saivism” has chosen Bhairava as the ideology of transgressive sacrality that forms theory essence of the conception of Bhairava
Apovo, Cossi Jean-Marie. "Anthropologie du Bo : théorie et pratique du grigri". Paris 5, 1995. http://www.theses.fr/1995PA05H084.
Pełny tekst źródłaIn this work we will try to shaw that man is a being in situation and to cope with this situation ha has recourse to the bo to adapt himself to the nature and to the society. The bo is part of the African culture in general and part of bonese culture in particular. Is the bo an object of science or of beliefe? To make it an object of science we will try to elaborate its definition, gensis and typology. This typology will help us to understand how the bonese determines his s social relationship full of hatred, jealousy and hope for self control. Then the bo has a social dimension shown in the names borne by persons, names called in fon "bonyko". " The antropology is daughter of anthroponimy and patronimy. Although it has god as source of its officiency, the bo is not a religion; it is rather a power of adaptation to the nature, a meens of domination. Our method is pluridisciplinary one with emphasis on psychology
Cretton, Viviane. "Conflit et médiation à Fidji : "cérémonies du pardon" et enjeux du coup d'Etat de 2000". Paris, EHESS, 2005. http://www.theses.fr/2005EHES0175.
Pełny tekst źródłaMy thesis analyses the making of history in Fiji while reflecting the stakes of the 2000 coup d'Etat. The connections between politics and ethnicity articulate various kind of relationships such as gender, status, kin or social classes, all selected in situ for providing heuristic relevancy at different levels : local, national and international. My analysis links particular observations and historical examinations to restitute the multiple political versions of fijian recognition. Deconstructing the idea of an homogeneous chiefly system to be emblematic of the pacific way enlightens the heterogeneity that defines the fijian chiefs in general. I suggest in the end that ethno-nationalism in Fiji has to be understood as a political distinction that is built up interdependancy between shared norms and values across the national and international levels
Brkojewitsch, Gaël. "Les pratiques funéraires dans les cités des Champs Phlégréens à l’époque romaine (IIIe siècle avant JC – VIe siècle après JC)". Thesis, Lille 3, 2012. http://www.theses.fr/2012LIL30013.
Pełny tekst źródłaThe dissertation addresses funerary practices during the Roman period in the Phlegraean Fields, a volcanic region located West of Naples. Chronological boundaries are defined from the acquisition of the civitas sine suffragio by the city of Cumae in the third century before Christ, to the conquest of the city by the Goths in the sixth century of our era. The dissertation is organized in three parts. The first lists the most modest monuments and tombs excavated in the region. 269 forms detail numeroux contexts but the documentation is often insufficient to deal with the topic. In the second part, a firsthand documentation is presented. Two areas of the Cumae necropolis are described and analyzed following a chronological outline. Each context benefits from a detailed archaeological description and the reader can also finds the central anthropological studies (by henri Duday ans StephanNaji). Chronology is based on the analyses of artifacts presented at the end of each chapter. In the third part, tomb architecture and funerary practices are discussed. First the architecture with the evolution of the peri-urban landscape and monuments as well as the spatial organization of space. Practices are discusses by describing the funerals, the entombment, and commemorations. Archaeological discoveries are interpreted from available sources (texts, engravings, iconographic documents). Supplementary documentation is fully accessible in a second 316 pages volume
Schnapp, Joël. "Prophéties de Fin du Monde et peur des Turcs au XVe siècle : Ottomans, Antichrist et Apocalypse". Paris 10, 2012. http://www.theses.fr/2012PA100116.
Pełny tekst źródłaThe present research deals with western apocalypticism in the 15th Century and the fear of the Turks. It shows how clergymen forged old medieval prophecies into new ones, in order to explain the rise of the Ottoman Empire as sign of the End of the World. In the first chapter, geopolitics is being considered. The continual victories of the Ottoman Turks, from 1360 to 1530, are scrutinized as well as their impact on western mentalities. A direct link between prophecies of the End of the World and Ottoman successes is brought into light. The second chapter is dedicated to the presentation of the sources used in this research. Attention is focused on four specific treaties published between 1474 and 1496, that are exclusively dedicated to the Turks. Chapter three is dedicated to Antichrist. In every source Turks and Antichrist are unquestionably tied together but the nature of their links is considerably different. The resurgence of the figure of an Eastern Antichrist is nevertheless confirmed. In chapter four, the Turkish threat is considered in relation with the Christian view of History. The sources are analysed and connected with the traditions of the Pseudo-Methodius and Joachim of Fiore. It demonstrates how deeply the Turkish rise affected western mentalities since the conceptions of Time and History had to be resumed. Chapter five questions the goals of the prophecies about the Turks: consolation, but also criticism of the Princes, the clergymen and some aspects of Christian societies. This chapter finally explores the prophecies as tools of propaganda in favor of some Western Princes or the Pope
Siby, Jean-Romuald. "Deuil et rites funéraires en situation de migration : cas des endeuillés africains en France". Amiens, 2009. http://www.theses.fr/2009AMIE0026.
Pełny tekst źródłaDeath disturbs us all life long: accidents, diseases, the natural succession of generations are enough to put it on our ways. Throughout a specific context of immigration, we try in this study, to deal with death from a transcultural point of view. The point is to show how death is experienced and treated in a pspecific way by African immigrants, to see how African death culture expresses itself here in France, to seize the cultural interactions by the means of the funeral rites. Considering the psychopathology of the African migrant in mourning situation is a vast question which was not studied well enough. With such a goal, we resort to the fields of anthropology, sociology, philosophy and psychology. . . To try and open the debate
Lépinasse, Pascale. "De la dévotion à l'universalisation morale : profils et offensive de trois mouvements transnationaux indiens : étude sur la vitalité hindoue contemporaine". Paris, EHESS, 2005. http://www.theses.fr/2005EHES0169.
Pełny tekst źródłaRaibaldi, Louise. "Prostitution féminine au Maghreb oriental : rituels religieux et droit positif tunisien". Paris 1, 1996. http://www.theses.fr/1996PA010290.
Pełny tekst źródłaThe Tunisian prostitute is both exceptional and paradoxical. Exceptional because of her skill to surround the sex act with magical and sacred rites and by her power to achieve the "marabout's" holiness and to bring "baraka". Thus she expresses the "berberisation" of Islam in the tunisian maghreb. Paradoxical if one considers her behaviour as a mul ti-faced woman : beaten, humiliated and her destiny is sometimes tragic but she sings cheerfully, nonchalantly as if she wanted to show that "one cannot love living without dispairing of living". Her legal status depends on the regulation system established by the decree of april 30th 1942. The latter which is based on the fight against v. D. And all social scourges (drugs, alcohol) equipped with itinerant and free medical teams in charge of prevention and treatment is most effective. Moreover the trust established between the prostitute and the senior medical staff contributes, in the best possible way, to her rehabilita -tion and reestablishment in society. There is a double-sided outcome : the prostitution industry cannot escape the procurers' gangsterisme; the regulation system remains the only means of controlling prostitution. The tunisian prostitute has a deep influence on the arab-muslim's destiny
Gao, Ya-Li. "Musique, rituel et symbolisme : étude de la pratique musicale dans le rituel shuilu chez les bouddhistes orthodoxes à Taiwan". Paris 10, 1999. http://www.theses.fr/1999PA100058.
Pełny tekst źródłaBahenduzi, Michel. "Le rituel du Muganuro dans l'histoire du Burundi des origines au XXe siècle". Paris 1, 1991. http://www.theses.fr/1991PA010613.
Pełny tekst źródłaThe Muganuro, a ritual of Sorghum harvest was one of the most important public feasts of ancient burundi. Celebrated in two separated forms, (secret ceremonies and joyful manifestations); this feast occupied a national dimension both in its preparation and its practice. The secret ceremonies included various practices: moment of divination, "liturgical" meal, cult of drums, hunting antelopes, artistic exhibitions and redistributions of cows, hoes and sorghum, in addition, the king used to practiced sexual simulacre with a vestale, Mukakaryenda, charged of the dynastic drum, and to make a human sacrifice during his first sorghum feast. These ceremonies were ended by the cult of Kubandwa. The joyful manifestations consisted of chasing and capturing live antelopes, artistic exhibitions, redistribution of cows, hoes and sorghum. This was followed by sowing of the redistributed sorghum through the order of the king. In fact, the king used to play an important role as an initiator of the agricultural calendar. And the Muganuro served as a reference of time. The image of this ritual, above the joyfull gatherings was a reflection of the religious, political and economic activities of the burundian people. As M. Mauss said, it was a "fait social total". The Muganuro was suppressed in 1929 by both the colonial rulers and the catholic missionnaries. The consequences of this have been multiple; among which, the "desacralisation" of the king and the desapearance of the networks actionned by this ritual. At the end of the 1950, in the process of cultural rehabilitation, the feast was restaured entirely modified