Literatura científica selecionada sobre o tema "Apotropaics"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Consulte a lista de atuais artigos, livros, teses, anais de congressos e outras fontes científicas relevantes para o tema "Apotropaics".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Artigos de revistas sobre o assunto "Apotropaics"
1
Many, Seth. "Apotropaics and cow chips: CD-ROM on the range". Computers in Human Behavior 10, n.º 4 (dezembro de 1994): 605–7. http://dx.doi.org/10.1016/0747-5632(94)90050-7.
Texto completo da fonte
2
Bill, Jan. "Protecting Against the Dead? On the Possible Use of Apotropaic Magic in the Oseberg Burial". Cambridge Archaeological Journal 26, n.º 1 (fevereiro de 2016): 141–55. http://dx.doi.org/10.1017/s0959774315000438.
Texto completo da fonteResumo:
The use of apotropaic practices, that is, of magic to protect against evil, is sometimes included in archaeological interpretations on the basis of similarities between archaeological objects and objects used in historically documented or present-day apotropaic practices. The present article attempts to develop the archaeological study of apotropaism by focussing on apotropaic ritual, in addition to apotropaic devices. The case study is a burial in ad 834 of a high-ranking Viking Age woman in the Norwegian Oseberg ship grave. Drawing on cognitive magic ritual theory, the study focuses on identifying both a repeated ritual core and a counter-intuitive, magic element in the series of actions that led to the deposition of five elaborately carved wooden animal heads in the burial, each combined with a rattling device probably related to horse driving. The study demonstrates that apotropaism provides a viable explanation for this rather puzzling aspect of the burial. In a wider perspective it emphasizes the importance of the contextual, in addition to the functional, interpretation of objects in graves. It also suggests that the use of animal figures and animal style in Viking Age artwork may have been more intimately connected with apotropaic beliefs than previously suggested.
3
Snijdelaar, Tosca. "Venus Figurines". Anthropos 118, n.º 1 (2023): 197–210. http://dx.doi.org/10.5771/0257-9774-2023-1-197.
Texto completo da fonteResumo:
Following studies that uncovered an apotropaic meaning and function of Venus figurines, for which a basis was found in bodily processes, this article examines apotropaic iconography from the end of the Late Upper Paleolithic to the Mesolithic in northern Europe. The research focuses on the Venus of Geldrop, while the retoucher from Linne is briefly discussed. These artefacts are compared to artefacts from northern and southern Europe. The apotropaic message of Venus figurines lost its form after the Magdalenian. This is the result of cultural changes caused by the receding of the ice and the ecological, technological, and social instability that accompanied it. This study proposes a substantive continuity of the apotropaic message, embodied by the accentuated vulva of female representations. Triangles and loincloths as “form euphemism” are also carriers of this message. [apotropaism, Venus figurines, vulva, loincloth and triangle as apotropaic form euphemism, cultural transition Upper Paleolithic to Mesolithic]
4
Guerra, Tupá. "Escrevendo orações: linguagens apotropaicas nos Manuscritos do Mar Morto". Revista Archai, n.º 32 (18 de junho de 2022): e03221. http://dx.doi.org/10.14195/1984-249x_32_21.
Texto completo da fonteResumo:
O problema de como se proteger do mal é um tema recorrente em diversos períodos históricos e sociedades. Textos apotropaicos judaicos, particularmente no período do Segundo Templo, trazem uma variedade de linguagens associadas com proteção. Esse artigo mapeia as diferentes linguagens apotropaicas descritas nos Manuscritos do Mar Morto, com enfoque para o uso da escrita como forma de registrar e preservar orações.
5
Barrios, Barclay, e Andrew Hudnall. "Apotropaic". Pedagogy 20, n.º 2 (1 de abril de 2020): 271–78. http://dx.doi.org/10.1215/15314200-8091886.
Texto completo da fonteResumo:
The authors argue that violence is the most important issue facing the profession of English now. Tracing their experiences with violence and trauma in and near their classrooms, they suggest that, while this problem seems intractable, practicing the arts of empathy and writing offers some hope for a different future.
6
Endoltseva, Ekaterina. "Snake and fish in the architectural decoration of the Christian the churches in Caucasus in medieval period: some observations". St. Tikhons' University Review. Series V. Christian Art 47 (30 de setembro de 2022): 34–52. http://dx.doi.org/10.15382/sturv202247.34-52.
Texto completo da fonteResumo:
The article deals with the images of fish and snake in the architectural decoration of the Christian churches in Caucasus in 10 – 14 centuries. The theme of the dragon fighters is not in the focus of the research. The research is dedicated to the images of snake (without paws and fangs, in contrast to dragon-snake) when represented in heraldic position, in the scenes of the prophet Jonas devoured by the sea-monster and in isolated position. It is also dedicated to the image of the fish. The earliest representations of the snakes and dragon-snakes appear on the facades of the Christian churches in Caucasus as early as the Xth century on the territory of the Northern Caucasus and Georgia. Later they are turned in hybrid creatures, dragon-snake (with paws and fangs, sometimes covered with fish scales). Two heads of snake on the earliest representations as well as cirсles on its body underline the apotropaic meaning of the image. The appearance of the snake (not the dragon-snake) on the territory in question could be explained by the influence of the local archaeological culture (Cobano-Colchis). Being represented on the facades of the Christian churches they function as apotropaia. The appearance of the isolated images of fishes in the architectural decoration could also be influenced by the local archaeological culture. The way of the sketching the scales on its body (on the relief from Anacopia) proves its biological identification as trout (the widest spread fish in the mountains of Caucasus). The image of the fish carved on the facades of the Christian churches could also have apotropaic function.
7
Paulo Abreu Funari, Pedro, e Renata Senna Garraffoni. "Grafites apotropaicos e materialidade". Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 7, n.º 2 (3 de agosto de 2023): 19–42. http://dx.doi.org/10.34024/herodoto.2022.v7.15467.
Texto completo da fonteResumo:
Construído a partir das teorias arqueológicas pós-coloniais e de um estudo anterior sobre grafites apotropaicos de um dos autores, neste artigo discutimos a importância de deste corpus de grafites como fonte para um estudo de gênero sobre o cotidiano romano. O objetivo deste artigo é, portanto, distinto do que o inspirou, mudando a perspectiva para a importância do espaço da escrita para repensar a identidade romana no início do Principado. Argumentaremos que espaços da escrita, quando analisados a partir de sua materialidade, se torna evidência para a discussão de conflitos sociais, identidade e diversidade na sociedade romana. Também permitem uma leitura mais balanceada do Império, levando em consideração as diferentes visões de mundo das pessoas de origem humilde.
8
Aneiros-Fernández, Jose, Luis Requena, Isabel Dulcey e Francisco F. Nogales. "Finding Apotropaic Images in Dermatopathology". International Journal of Surgical Pathology 21, n.º 2 (20 de março de 2013): 147–48. http://dx.doi.org/10.1177/1066896912473356.
Texto completo da fonte
9
Snijdelaar, Tosca. "The Apotropaic Phallus. Materialisation of a Human Biological Process". Anthropos 119, n.º 1 (2024): 199–218. http://dx.doi.org/10.5771/0257-9774-2024-1-199.
Texto completo da fonteResumo:
This article focuses on the apotropaic function and meaning of the erect phallus. The simultaneous experience of fear or anxiety and the attainment of a (non-sexual) erection may have led to the attribution of apotropaic properties to the penis. There are several possible physiological explanations for this phenomenon that are discussed. Since great apes have a socio-sexual communication repertoire that closely resembles that of Homo sapiens, I assume that it is a phenomenon that can be traced back to the common ancestor. Given the age of the apotropaic function and significance of the male genital, a course of development is outlined that provides insight into how the apotropaic phallus reached the Upper Paleolithic in behaviour, rituals and/or myths. About 125 phallic artefacts from the Upper Paleolithic are known. By the context in which they were found or how they were created, they confirm Dissanayake’s artification theory.
10
Serra, Ordep. "À luz da tragédia: Édipo e o apotropaico". Mana 11, n.º 2 (outubro de 2005): 545–76. http://dx.doi.org/10.1590/s0104-93132005000200009.
Texto completo da fonteResumo:
Focalizando as tragédias sofocleanas Rei Édipo e Édipo em Colono, mas considerando também outras versões e documentos iconográficos relativos ao mito de Édipo, busca-se evidenciar que a noção do apotropaico desempenha, nesse contexto, um papel significativo. Sugere-se que as crenças e as práticas nas quais este valor se exprime têm raízes no plano mais profundo de uma cosmovisão tradicional dos helenos: têm a ver com idéias sobre o destino e com categorias fundamentais do pensamento religioso dos gregos. Sustenta-se que o código do apotropaico tem na magia (domínio ao qual inúmeros estudos tendem a cingi-lo), apenas uma de suas expressões, cuja interpretação depende da análise de outros discursos da cultura grega. Na encenação da história de Édipo, a tragédia evidencia com singular clareza o sentido mais profundo do apotropaico.
Teses / dissertações sobre o assunto "Apotropaics"
1
Guerra, Guimaraes da Silva Tupa. "Encountering evil : apotropaic magic in the Dead Sea Scrolls". Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7877/.
Texto completo da fonteResumo:
This thesis critically examines apotropaic magical texts from the Dead Sea Scrolls found at and near Qumran. It focuses on the danger of an encounter with and ways of protection against evil beings. Magic is employed as a scholarly description for a series of accounts of activities that are conceived of and probably performed with the purpose of altering reality by protecting an individual or a group of people. Seven texts will be analysed, namely: Apocryphal Psalms-11Q11; 4QExorcism ar-4Q560; Songs of the Sagea-4Q510; Songs of the Sageb-4Q511; 8QHymn- 8Q5; 6QpapHymn- 6Q18; and 4QIncantation- 4Q444. The methodology focuses on a separation between active and passive agents, placing action and performance at the centre of the research. This perspective reveals a richer and more complex picture than the dominance of a small number of personalized figures in the first publication wave of Scrolls suggested. The range of evil beings reflected in the full corpus attests multiple phenomena, emerging from an array of miscellaneous traditions. The idea of fear and an atmosphere of constant threat of an encounter with the malevolent influence of evil figures emerges as a prominent feature in the selected texts.
2
Holz, Kathrin [Verfasser]. "The Bhadrakarātrī-sūtra : Apotropaic Scriptures in Early Indian Buddhism / Kathrin Holz". Heidelberg : CrossAsia E-Publishing, 2021. http://d-nb.info/123284280X/34.
Texto completo da fonte
3
Kousoulis, Panagiotis I. "Magic and religion as a performative theological unity : the apotropaic 'Ritual of Overthrowing Apophis'". Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420908.
Texto completo da fonteResumo:
Magical and ritual sources have characteristically tended to be under-exploited in the study of ancient societies, partly for the superficial inaccessibility, and partly because they have been disreputably attractive to the "esoteric" fringe. They do, however, provide a number of detailed insights into the relations between real and practical behaviour and the ideological/religious explanations of that behaviour. The present study attempts to investigate this interrelation between magical and religious phenomena, having as starting point and basic theme of reference the apotropaic "Ritual of Overthrowing Apophis, " the enemy of Re par excellence. It will examine the function and mechanisms of the ritual from its first appearance in the funerary liturgies of the Middle Kingdom until its acquisition of a complete cultic character within the broader religious environment of the Ptolemaic temples of Edfu and Dendera. The presentation of the available material cannot reach completeness. The present study does not claim to be a integral philological investigation of either the complex nature of the serpentine enemy of the sun god or of the ritual texts referring to his conflict with Re and his final expulsion. Rather, carefully selected texts concerning the Apophis ritual are used as a trigger for re-examining certain areas and aspects of cultic phenomena where religion and magic reaches a "theological, " performative unity. Techniques that are common in both systems, such as the magician's acting and speaking as god ("divine speech"), the enumeration of the human bodily parts that are ascribed to particular deities ("lists"), erasure of names and mutilation of images (damnatio memoria), should be analysed and re-evaluated under this new perspective. Questions concerning the notion of hk3 itself, should also be considered: was hk3 considered to pre-exist as the archetype creative force, or was it a human invention to explain the unexplained and to control and repel hostile forces beyond its nature, or was it a personification of the power of ritual? Such a methodological approach to Egyptian magic will lead into a stage where the main point of reference will be the anthropology and sacred praxis of hk3, rather than a random compilation of superstitions and popular beliefs.
4
Saura, Sylvain. "Poésie et technique conjuratoire : Energétique du poème chez Benjamin Fondane et Henri Meschonnic". Electronic Thesis or Diss., Université Côte d'Azur, 2024. http://www.theses.fr/2024COAZ2038.
Texto completo da fonteResumo:
Le point de départ de cette étude se situe dans le présupposé anthropologique selon lequel la création d'artefacts, qu'il s'agisse d'objets techniques, de magie, de science, de médecine, d'art, ou de toute autre forme d'ouvrage humain, sert au maintien et à la continuation de la vie contre ce qui peut potentiellement lui nuire. Ce présupposé provient à la fois des travaux anthropologiques sur la magie et de la réflexion philosophique autour de la notion de technique, considérée comme ce qui lutte contre les déperditions de force à l'œuvre au cœur de la vie. De leur point de vue, les pratiques culturelles dont se dote une société donnée sont ce qui garantit son degré de présence, ce qui tente de sécuriser un « être là », de conjurer une forme de mort, dans une lutte constante pour son affirmation sur l'arrière-plan d'entropie et de perte d'énergie qui guette la marche du monde comme les productions culturelles elles-mêmes. Ce travail de thèse interroge alors le rôle de la poésie, en tant que pratique culturelle, dans la perspective de ce drame existentiel pour tenter de l'approcher comme une « technique conjuratoire », une pratique du sens qui agit sur d'autres formes d'élaboration du sens, les modifie, en libère la charge vitale, là où le sens s'était justement figé en connaissance désincarnée, voire mortifère. Cet accroissement de valeur existentielle par le biais du poème prend la forme d'un geste polémique et salvateur particulièrement repérable dans les œuvres de Benjamin Fondane et d'Henri Meschonnic. Le poème se conçoit chez eux comme une « technique obscure », une « technique de sauvetage du je », soit une lutte engagée contre les formes fossilisées de la pensée, du savoir et des productions esthétiques elles-mêmes, lesquelles sont, de leurs points de vue, à l'origine des catastrophes civilisationnelles du XXème siècle. Comment la parole poétique demeure-t-elle créatrice de valeurs vitales ? La réponse apportée par ces deux poètes se situe dans la mise en présence, au travers de la technique du poème, d'un indéterminé du langage et des idées, d'« une pensée qui cherche quelque chose qu'elle ne puisse penser », de ce qui « se trouve sans nom jusqu'à présent », sans lieu et dont la trace persiste dans la teneur spectrale de la parole poétique. Le poème se ferait donc technique conjuratoire par l'invocation et la production de signes fascinants qui s'articulent autour du passage d'un inconnu, d'un in-conceptualisable dans le langage. Cette conjuration met en même temps à distance les formes de langage pouvant potentiellement paralyser les formes de vie et les transformer en fossiles ou en fantômes. La méthodologie adoptée dans cette étude s'envisage comme une énergétique, non comme une systématique. Il s'agit de rendre compte de ces moments particuliers du poème où la parole capte dans ses rets l'intuition vitale qui échappe aux pièges de la fixation en essences et en concepts. À la croisée de l'anthropologie culturelle, de la poésie et de la philosophie, apparaissent les jeux de force du poème, que les écrits de Fondane et de Meschonnic mettent en lumière : la « mythologie » de la parole poétique, soit les lieux où la parole se trouve historiquement « prise », conditionnée, voire limitée et sa « rhétorique », soit les moments où la parole « prend » et libère l'énergie qui se trouvait jusque-là inexprimée ou enfermée dans les cadres culturels qui leurs sont contemporains. La tâche du poète comme celle du penseur serait donc de « rompre l'enchantement » de ces cadres culturels et de rendre possible, devant toutes les forces de pensée qui risqueraient de la rendre inaudible, l'expression d'un « mieux vivre »The starting point of this study is the anthropological presupposition that the creation of artefacts, whether technical objects, magic, science, medicine, art or any other form of human work, serves to maintain and continue life against that which can potentially harm it. This presupposition stems both from anthropological work on magic and from philosophical reflection on the notion of technique, seen as that which combats the loss of force at the heart of life. From their point of view, the cultural practices with which a given society equips itself are what guarantee its degree of presence, what attempt to secure a "being there", to ward off a form of death, in a constant struggle to assert itself against the background of entropy and energy loss that threatens the march of the world as much as the cultural artefacts itself. This thesis therefore examines the role of poetry, as such a cultural practice, in the context of this existential drama, in an attempt to approach it as a « conjuring technique », a practice of meaning that acts on other forms of meaning-making, modifying them and releasing their vital charge, where meaning had become frozen in disembodied, even mortifying, knowledge. This increase in existential value through the poem takes the form of a polemical and salvific gesture that is particularly noticeable in the works of Benjamin Fondane and Henri Meschonnic. For them, the poem is defined as an « obscure technique », a « technique for rescuing the I », a struggle against the fossilised forms of thought, knowledge and aesthetic production themselves, which, in their view, are at the root of the civilisational catastrophes of the twentieth century. How can poetry continue to create vital values? The answer offered by these two poets lies in the presence, through the technique of the poem, of the indeterminate nature of language and ideas, of « a thought that seeks something it cannot think », of that which « has been nameless until now », placeless and whose trace persists in the spectral content of poetic speech. The poem, then, becomes a conjuring technique through the invocation and production of fascinating signs articulated around the passage of the unknown, the unconceptualisable in language. At the same time, this conjuration distances the forms of language that could potentially paralyse life forms and transform them into fossils or ghosts. The methodology adopted in this study is intended to be an energetic, not a systematic. The aim is to give an account of those particular moments in the poem when words capture the vital intuition that escapes the traps of being fixed in essences and concepts. At the crossroads of cultural anthropology, poetry and philosophy, the power plays of the poem emerge, as highlighted by the writings of Fondane and Meschonnic: the « mythology » of modern poetry, in other words the places where the poetic speech is historically « trapped », conditioned, even limited, and its « rhetoric », in other words the moments when the word « functions » and seeks to release the energy that was hitherto unexpressed or locked up in their contemporary cultural frameworks. The task of the poet, like that of the thinker, is to « break the spell » of these cultural frameworks and to make possible the expression of a « better living » in the face of all the forces of thought that might render it inaudible
5
Maleh, Armani. "'Is there no nurse to offer you protection?' : Ammors betydelse gällande beskydd av barn i det antika Egypten". Thesis, Uppsala universitet, Egyptologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-360539.
Texto completo da fonteResumo:
The study discusses the role of a wet nurse regarding the protection of a child in ancient Egypt. There is evidence of the phenomenon of the wet nurse dating from the Old Kingdom’s Pyramid texts, depictions in tombs from the New kingdom, to contracts between the wet nurse and her employer from the Late Period. They were most frequent in royal and elite families and made it possible for the mother to participate in social activities without worrying about feeding her baby, as well as being a symbol for economic wealth. Wet nurses have been found depicted in funerary contexts, holding ritual protective objects, and been mentioned in protective spells targeted towards children. This shows that the wet nurse had a part in the protection of a child and the intention behind this study is to discuss her participation in it and what it involves. The sources used in this study are to contain two subjects to be of relevance: wet nurse and the protection of a child, which lead to a restricted amount of material to analyse. The material studied contains of amulets, serpent staffs, three apotropaic wands, depictions from two graves and one protective spell. The analysis resulted in a conclusion claiming that the practice of protection is a part of the wet nurse’s occupation and were practiced with at least an apotropaic wand. Moreover, the depiction of her holding apotropaic wands in funerary contexts representing rebirth shows that the wet nurse is present and offering protection in the events of a child’s birth.
6
Redondo, Vilanova Margarida. "La transmisión de las fórmulas de protección de los textos de las pirámides: un estudio filólogico y ritual". Doctoral thesis, Universitat Autònoma de Barcelona, 2017. http://hdl.handle.net/10803/457530.
Texto completo da fonteResumo:
Los Textos de las Pirámides aparecen documentados por primera vez en las paredes de las cámaras de la pirámide de Unis, último rey de la dinastía V. Desde finales del Reino Antiguo, estos textos empiezan a aparecer en las tumbas y en los ataúdes de los altos funcionarios y sacerdotes de las distintas necrópolis de Egipto. Por ello, podríamos considerar que fue un corpus “vivo” ya que fue objeto de transmisión durante toda la historia del antiguo Egipto por sus especiales características.
El presente trabajo se centra en el estudio de un grupo de recitaciones que forma parte de este corpus. En concreto, las denominadas “formulas de protección contra las serpientes y otros animales dañinos” o “recitaciones apotropaicas”. Desde su primera aparición, las recitaciones apotropaicas se han transmitido durante diversos períodos. Durante el Reino Antiguo formaban parte de los programas textuales de las pirámides de los reyes y de algunas esposas reales de la dinastía VI. Durante el Reino Medio, fueron utilizadas y una parte de las mismas pasaron a formar parte de las inscripciones en el interior de las tumbas, en paredes interiores de los ataúdes en varias necrópolis de Egipto para, posteriormente, silenciarse hasta el reaparecer con fuerza durante la dinastía XXVI, de forma especial en la necrópolis menfita.
El estudio de esta transmisión de estas recitaciones se realiza a través del método de la crítica textual que es el sistema utilizado en la egiptología en la investigación de la transmisión de los textos funerarios. Con este análisis podremos establecer sus rutas de transmisión, la adaptación de los textos a las especiales características de cada una de las necrópolis y sus variantes textuales.
Asimismo, se realiza un análisis histórico de las implicaciones religiosas que implica la transmisión de estas recitaciones durante cerca de dos milenios.The Pyramid Texts are first documented on the walls of the chambers of the pyramid of the last V Dynasty king, Unis. Since the ending of the Old Kingdom, these texts began to appear in the high officials and priests coffins and tombs of different necropolis in Egypt. Thus, it could be considered that they were an “alive” corpus because they were transmitted through all the history of the Ancient Egypt due to their special characteristics. This work focuses on the study of a group of recitations that are in this corpus. It is specifically focused on the “spells of protection against snakes and other noxious entities” or “apotropaia spells”. Since their first appearance, these “apotropaia spells” have been transmitted along different periods. During the Old Kingdom, they were part of the pyramid text programs of the kings and some wives of the VI Dynasty. During the Middle Kingdom they were also used. Some of them became part of the inscriptions inside the tombs and the inner sides of the coffins in some necropolis of Egypt. They disappeared up until the XXVI dynast, when they strongly reappeared, especially in the memphite necropolis. The study of the transmission of these recitations is done with the Textual Criticism, which is the method that is used in Egyptology to investigate the transmission of the funeral texts. With this analysis the routes of transmission can be established as well as the adaptation of these texts according to the special characteristics of every necropolis and the text variants. Moreover, an analysis of the religious implications of the transmission of these recitations for about two millennia is also done.
7
Bairras, Andreia Filipa Vaz. "Grafitos antigos no mosteiro de Santa Clara-a-Velha, Coimbra". Master's thesis, 2020. http://hdl.handle.net/10316/93750.
Texto completo da fonteResumo:
Relatório de Estágio do Mestrado em Arte e Património apresentado à Faculdade de LetrasO presente relatório parte do estágio curricular realizado no Turismo Centro Portugal (delegação de Coimbra) e aborda o tema dos grafitos antigos (séculos XIV a XVII), que se encontram na igreja do Mosteiro de Santa Clara-a-Velha de Coimbra e que infelizmente passam despercebidos ao público que visita diariamente o edifício.A escolha do tema prendeu-se sobretudo com a verificação de uma enorme carência relativamente ao estudo e divulgação dos grafitos antigos, em contexto nacional.O objectivo central deste estágio e relatório é comunicar a existência dos grafitos de Santa Clara-a-Velha a um público não especializado em contexto turístico, o que se traduz na análise e proposta de interpretação dos grafitos antigos vertida num exercício prático de visita e identificação dos mesmos no Mosteiro de Santa Clara-a-Velha. O presente relatório começa por abordar um breve contexto relativamente ao espaço onde os grafitos antigos estão inseridos, a possível cronologia dos mesmos, assim como indicação das ferramentas que serviram de recurso à inscrição dos grafitos antigos.Concluindo que os grafitos antigos presentes na referida igreja do mosteiro, na sua maioria, poderão corresponder a preces registadas na parede, como resposta e solução dos receios que amedrontavam a comunidade dos fiéis, estes são convertidos em três categorias, correspondentes a símbolos apotropaicos, a ex-votos e a grafitos lúdicos. Na categoria de ex-votos é ainda desenvolvida a possibilidade da ligação entre a realização dos grafitos antigos e o culto dedicado à Rainha Santa Isabel.Segue posteriormente, a proposta de análise individual de cada um dos grafitos antigos, presentes na parede que separa o coro da restante igreja.Por fim, relativamente à parte prática é exposta uma nota introdutória referente ao Guia dos Grafitos Antigos. Conclui-se este trabalho com o respetivo Guia, com frente e verso, onde de forma resumida é apresentada a proposta de interpretação dos grafitos, assim como a sua localização com recurso a código QR.
This curricular internship report carried out at Turismo Centro Portugal (Coimbra delegation), addresses the ancient graffiti (14th to 17th centuries) which are found in the church of the Monastery of Santa Clara-a-Velha of Coimbra, and which unfortunately remains unnoticed by the daily visitors of the building.The choice of this theme was mainly due to the fact that there is a huge lack in relation to the study and dissemination of ancient graffiti, in a national context.The main goal of this internship and its report is to communicate the existence of the graffiti in Santa Clara-a-Velha to a non-specialized public in a tourist context, which translates into the analysis and proposal of interpretation of the ancient graffiti as a practical exercise of visiting and identifying them in the Monastery from Santa Clara-a-Velha.The present report begins by addressing a brief context regarding the space where the ancient graffiti is inserted, their possible chronology, as well as an indication of the tools that served as a resource for the inscription of the ancient graffiti.Concluding that the ancient graffiti present in the aforementioned church of the monastery, may be the result of prayers registered on the wall, as an answer and solution of the fears that frightened the community, these are converted into three categories, corresponding to apotropaic symbols, ex-votos and playful graffiti. In the category of ex-votos, the possibility of a connection between the making of ancient graffiti and the cult dedicated to Holy Queen Isabel is also developed.Then follow, the proposal for individual analysis of each of the ancient graffiti, present on the wall that separates the choir from the rest of the church.Finally, in relation to the practical part, an introductory note regarding the Ancient Graffiti Guide is exposed. This work is concluded with the respective Guide, with front and back, where the proposal for the interpretation of graffiti is briefly presented, as well as the location through a QR code.
8
Ramírez, Orlando Bernal. "Aparições na ausência: Explorações ao redor da imagem apotropaica". Master's thesis, 2018. https://repositorio-aberto.up.pt/handle/10216/116658.
Texto completo da fonte
9
Ramírez, Orlando Bernal. "Aparições na ausência: Explorações ao redor da imagem apotropaica". Dissertação, 2018. https://repositorio-aberto.up.pt/handle/10216/116658.
Texto completo da fonte
10
Stuchlá, Libertová Klára. "Kletby a apotropaická magie ve starém Egyptě". Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-304134.
Texto completo da fonteResumo:
Annotation: This thesis is focused on curses, i. e. specific magical texts used in old Egypt, and apotropaic or protective magic. According to its emphasis, the text can be defined as a theoretical-comparative study, its aim being to point at the fact that curses as part of apotropaic magic create a vast complex of texts which were being used in all levels of Ancient Egyptian society. The aim of its particular chapters is to introduce the reader to the concept of apotropaic magic, and give an argumentated overview of the curses' occurrence and function. The work also provides interpretations of selected texts, and it should enable the reader to see this whole field of study - very often neglected - in a whole new light. Keywords: magic - heka - apotropaic magic - curses - threats - akh - spells - maat - Thovt - on the mouth
Livros sobre o assunto "Apotropaics"
1
Galiani, Tommaso Adriano. Architetture otto-novecentesche ad Alberobello: Percorsi apotropaici, religiosi e massonici. Fasano (Br - Italia): Schena editore, 2018.
Encontre o texto completo da fonte
2
Apotropaic Arrangements. Blurb, 2019.
Encontre o texto completo da fonte
3
Lacoursiere, Allan. Wiccan Apotropaic. Independently Published, 2020.
Encontre o texto completo da fonte
4
Apotropaic Arrangements. Blurb, 2020.
Encontre o texto completo da fonte
5
Toni Morrison's Beloved and the apotropaic imagination. Columbia: University of Missouri Press, 2002.
Encontre o texto completo da fonte
6
Holz, Kathrin. Bhadrakaratri-Sutra: Apotropaic Scriptures in Early Indian Buddhism. Huethig Publishing, Limited, 2021.
Encontre o texto completo da fonte
7
Empowered writing: Exorcistic and apotropaic rituals in medieval China. St. Petersburg, FL: Three Pines Press, 2012.
Encontre o texto completo da fonte
8
Holz, Kathrin. The Bhadrakarātrī-sūtra: Apotropaic scriptures in early Indian Buddhism. Heidelberg, 2021.
Encontre o texto completo da fonte
9
Chidiroglou, Maria, e Jenny Wallensten. Apotropaia and Phylakteria: Confronting Evil in Ancient Greece. Archaeopress, 2024.
Encontre o texto completo da fonte
10
Chidiroglou, Maria, e Jenny Wallensten. Apotropaia and Phylakteria: Confronting Evil in Ancient Greece. Archaeopress, 2024.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Apotropaics"
1
Yang, Lok Man. "Four Gods as a Dual Symbol: Apotropaic and Political Significance". In The Four Gods Figurines as Tomb Guardians, 33–79. Berlin, Heidelberg: Springer Berlin Heidelberg, 2023. http://dx.doi.org/10.1007/978-3-662-68157-2_2.
Texto completo da fonte
2
Easton, Timothy. "Apotropaic Symbols and Other Measures for Protecting Buildings against Misfortune". In Physical Evidence for Ritual Acts, Sorcery and Witchcraft in Christian Britain, 39–67. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137444820_3.
Texto completo da fonte
3
Broida, Marian. "Apotropaic Intercession in the Hebrew Bible and the Ancient Near East". In Studies on Magic and Divination in the Biblical World, editado por Helen R. Jacobus, Anne Katrine de Hemmer Gudme, Philippe Guillaume, Andras Bacskay, Ronnie Goldstein, Marian Broida, Heiko Wenzel et al., 19–38. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463228026-005.
Texto completo da fonte
4
Yang, Lok Man. "Disappearance of Four Gods and New Perceptions Related to Apotropaic Practices in Tombs". In The Four Gods Figurines as Tomb Guardians, 291–339. Berlin, Heidelberg: Springer Berlin Heidelberg, 2023. http://dx.doi.org/10.1007/978-3-662-68157-2_6.
Texto completo da fonte
5
Botelho, Maria Leonor. "Dominus Exercituum. Apotropaic Guardians at the Thresholds of Portuguese Churches of the Romanesque Period". In Textes et Etudes du Moyen Âge, 285–95. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.tema-eb.4.2018062.
Texto completo da fonte
6
"VIII. Apotropaics II". In Vampires, Burial, and Death, 57–65. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300153484-011.
Texto completo da fonte
7
"VII. Apotropaics I". In Vampires, Burial, and Death, 46–56. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300153484-010.
Texto completo da fonte
8
"The ‘living dead’ and related apotropaics". In Profane Death in Burial Practices of a Pre-Industrial Society: A study from Silesia, 84–96. Archaeopress Publishing Ltd, 2019. http://dx.doi.org/10.2307/j.ctvndv63t.13.
Texto completo da fonte
9
"Apotropaic". In Encyclopedic Dictionary of Archaeology, 70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_10664.
Texto completo da fonte
10
"THE APOTROPAIC". In Magic and the Supernatural in Fourth Century Syria, 101–20. Routledge, 2006. http://dx.doi.org/10.4324/9780203087497-7.
Texto completo da fonteTrabalhos de conferências sobre o assunto "Apotropaics"
1
Bőr, Gabriella. "Pixisek a Kárpát-medencei szarmata Barbaricumban". In Hadak útján. A népvándorláskor kutatóinak XXIX. konferenciája. Budapest, 2019. november 15–16. 29th. Bölcsészettudományi Kutatóközpont Magyar Őstörténeti Kutatócsoport, 2022. http://dx.doi.org/10.55722/arpad.kiad.2021.4.1_12.
Texto completo da fonteResumo:
A tanulmány a Kárpátmedencei szarmata temetkezések egy nem jellegzetes és eddig kevéssé kutatott elemével, a pixisekkel foglalkozik. A pixis egy univerzális tároló alkalmatosság, mely fából, csontból és fémből egyaránt készülhetett. Belsejében általában különféle szerves anyagokat – festékeket, növényeket – és kisebb tárgyakat tároltak. Gyakran a kapszulákkal együtt tárgyalják őket és azok változatainak tekintik, habár a hasonlóságok ellenére nem tartoznak ugyanabba a kategóriába. E tégelyek beható vizsgálata eddig hiányzott és csak egyegy cikkhez kapcsolódó kisebb gyűjtésre került sor. Ezért a szakirodalomban is számtalan megnevezésével találkozhatunk: tégely, tartály, doboz, szelence stb. A pixisek kapcsán mégis az egyik legfontosabb kérdés a funkció volt. Felmerült a tárgy apotropaikus és profán jellege, de az eddigi kutatás erre nem szolgált pontos válasszal. A pixisekkel kapcsolatos alábbi kérdésekre igyekszem válaszolni: a nem/életkor szerinti megoszlás; a forma, alapanyag, kialakítás, díszítés; a sírban lévő elhelyezkedés; a pixiseket kísérő leletanyag.
2
Pignotti, Chiara. "la influencia de la globalización en la nueva joyería mexicana." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.5744.
Texto completo da fonteResumo:
La joyería es una de las manifestaciones artísticas que más exprime la identidad de un pueblo, sus creencias, valores y preferencias estéticas. Por esto el estudio de la joyería mexicana en la actualidad nos puede darnos una visión panorámica de cómo la globalización ha cambiado la concepción, el uso y el consumo de este producto artístico. A partir los opuestos procesos de “desterritorialización”, por parte de las manobras de la economía global, y de “reterriorialización” como respuestas de las realidades locales, delinearemos alcunas emblemáticas situaciones que la joyería mexicana está viviendo. La desterritorialización conlleva radicales cambios en la definición de arte popular, ámbito al que la joyería tradicional pertenece; efectivamente el “valor moda” que las multinacionales aplican a su producción hizo de la joyería comercial la principal joyería popular en México. Mientras que la joyería hecha por el pueblo se convierte en un producto elitista por un mercado exclusivo y de coleccionismo, o por el otro lado, en su manifestación más sencilla, se convierte en un suvenir para el turista. Entre los efectos prominentes de la reterritorialización hemos averiguado la exaltación del mexicanismo hasta convertirse en “auto exotismo”. Este proceso está evidente en la recuperación de los símbolos y cualidades apotropaicas de la joyería prehispánica por parte de neo-chamanes, artesanos y artistas como reafirmación de la propia cultura original. Es en este último caso que surge la Joyería Contemporánea mexicana, cuyo análisis nos hará reflexionar sobre como actúa la influencia mediática de los fenómenos artísticos internacionales en los contextos locales.http://dx.doi.org/10.4995/ANIAV.2017.5744
3
Курбатов, А. В. "BEAVERS IN THE CULTURE OF ANCIENT AND MEDIEVAL EASTERN EUROPE". In Материалы 23–25-го заседаний научно-методического семинара «Тверская земля и сопредельные территории в древности», 547–53. Crossref, 2024. https://doi.org/10.70203/2212.2024.88.89.048.
Texto completo da fonteResumo:
Автор предлагает собственную оценку места бобра в русской средневековой культуре. Он отмечает, что уже в неолите и в бронзовом веке население разных регионов Европы не только охотилось на бобра, но и пыталось ограничивать размер этой охоты. Это было связано с широким почитанием бобра в народных представлениях (семейная обрядность, медицина, апотропеи). Соблюдение правил охоты на бобра, а также сохранение численности поголовья и мест обитания животных относилось к прерогативам верховной власти. Эта традиция сохранялась и в средневековой Европе. В отличие от Западной Европы на территории Руси, а шире – всей Восточной Европы, благодаря ограничению отлова бобров они сохранялись хоть и в отдельных местах, но практически во всех регионах своего природного обитания. Исключительное право на отлов бобров давали только верховные правители (князья), и они же устанавливали правила по разведению и отлову бобров на своих собственных землях. The author proposes his own assessment of the place of the beaver in the Russian Medieval culture. He notes that as early as in the Neolithic Era and the Bronze Age, the population of different regions of Europe not only hunted beaver but also tried to limit the scale of this hunting. This fact was related to a wide worship of beaver in the folk notions (family rituals, medicine, apotropaic magic). The observance of the rules of hunting beaver, as well as the preservation of the population of beavers and places of the animal’s habitation were the prerogative of the supreme authorities. This tradition continued also in Medieval Europe. By contrast to Western Europe, in the territory of Rus, or more widely throughout entire East Europe, due to the restriction of the right of catching beavers, the latter were preserved in insulated places but practically in all the regions of their natural habitation. The exclusive right of catching beavers was granted only by the supreme rulers (princes) and the same lords established the regulations for breeding and catching beavers on their domains.