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Bibliografias temáticas / Paganisme – Rituel

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Literatura científica selecionada sobre o tema "Paganisme – Rituel"

Autor: Grafiati

Publicado: 25 de julho de 2024

Última modificação: 31 de julho de 2024

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Artigos de revistas sobre o assunto "Paganisme – Rituel"

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Balsys, Rimantas. "PAGANISM OF LITHUANIANS AND PRUSSIANS: RITUAL LAUGHTER". Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, n.º 29 (2021): 5–9. http://dx.doi.org/10.17721/1728-2659.2021.29.1.

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Ritual laughter is considered an integral part of the rituals used to make sacrifice to the ancient gods. This article analyzes instances of ritual humor in written sources from the 16th to 17th century and echoes of the joke in calendars, family traditions and folklore in the 19th and 20th centuries. The aim is to investigate how jokes and fun were understood in the religion and mythology of the ancient Balts; what influenced the expression of this sort of joke and how; and what forms and manners for eliciting jokes and fun are recorded in written sources, customs, traditions and folklore. Information in the written sources from the 16th and 17th centuries (even if it is fragmentary) shows Lithuanians and Prussians knew of ritual laughter which is a component part of rituals for making sacrifices to the ancient gods. The aim of ritual laughter was to succeed in making the gods happy (especially gods protecting agriculture and its different branches). From the examples presented, although there might not be many of them, we can nonetheless determine that the ritual laughter of the Lithuanians and the Prussians was divided into two categories: a) the happy god (with the request and wish the god would be happy) and b) the ritual laughter and fun of participants in rituals. After Christianity came to dominate in the late 17th century, ritual humor became an important part of calendrical, family and other customs, recorded in folklore and echoed in everyday speech and phraseology.

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Ratia, Katri. "“Connected to the past”". Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (31 de agosto de 2021): e021013. http://dx.doi.org/10.20396/csr.v23i00.14914.

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Contemporary rituals at archaeological sites display competing interpretations of the past, future, and related religious, identitary and political claims—as found in research on contemporary Paganisms. This paper examines such rituality and tradition-building among the Rainbow Family. The article compares the Rainbow case to research on Paganisms, after describing what kind of ritual expressions related to archaeological sites are found in a Rainbow Gathering and how the expressions relate to each other in the frame of the collective culture. The article provides an example of crafted rituals and folkloric narratives in an ‘event-cultural’ community that recognizes the right for subjective signification. It explains how narratives and practices, while not completely convergent, can still relate to each other in the collective frame without being a threat to social cohesion or cultural coherence. In the Rainbow case, a demand for shared beliefs is replaced with participation in the shared practices, and a broad ideological division accommodating various alternative-holistic religious traditions.

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Carr, Mike. "Ecology, Witchcraft and the Enchanted World". UnderCurrents: Journal of Critical Environmental Studies 1 (1 de abril de 1989): 33–39. http://dx.doi.org/10.25071/2292-4736/37639.

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Pagans, or more properly neo-pagans have been growing in numbers and influence over the past decade or so in the U.S. and Canada. This is evidenced in the feminist, peace, green (or ecology), and anarchist movements. Margot Adler, author of Drawing Down the Moon, an examination of contemporary neo-paganism, has estimated that there are about 100,000 people in the U.S. alone who describe themselves as pagan or neo-pagan. Over the past 5 or 6 years, I have developed a strong sympathy, more, an empathy with the neo-pagan sensibility and earth centredness. Apart from reading Dreaming the Dark by Starhawk, I had not studied paganism or ritual practice. This summer however, both at the North American Anarchist Survival Gathering and the North American Bioregional Congress the presence of pagans was very obvious to me. At the Bioregional Congress I had the chance to experience paganism directly, through earthbonding rituals which had a powerful effect on many participants.

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Iagafova, Ekaterina, e Valeriia Bondareva. "Chuvash ‘Paganism’ at the Turn of the 21st Century: Traditional Rituals in the Religious Practice of Volga–Urals Chuvash Groups". Journal of Ethnology and Folkloristics 14, n.º 1 (1 de junho de 2020): 111–20. http://dx.doi.org/10.2478/jef-2020-0007.

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AbstractTraditional rituals formed the basis of ethnic Chuvash culture, and are still relevant in today’s festive and ritual culture, primarily among Chuvash ‘pagan’ ethno-religious groups. Today among the unbaptised Chuvash there is, with varying degrees of preservation, a set of ideas about the spirits of nature and the patron deity of different fields of life, practice of ritual prayer and sacrifice, and festive culture. The focus of ritual practice is the cult of the Supreme God Tura (Tură) and the ancestors, who during the calendar year appear in a single complex and in strict sequence. Traditional rituals play an essential role in the funeral and memorial rites and customs of the Chuvash. Thus, ‘pagan’ elements are characteristic not only of the unbaptised Chuvash, but also of some local groups of Christians and Muslims, for example ritual mourning of the dead, weekly commemoration on Thursday evenings until the ritual of ‘seeing off the soul’, ritual singing, sacrificing and ‘feeding’ souls of the dead on remembrance days, and other rituals and their elements. These ‘pagan’ elements in the culture of the Orthodox Chuvash and Chuvash Muslims living in ethnically mixed villages with Russians, Mordovians and Tatars both constitute the basis of their ethnic and cultural identity as Chuvash and contribute to the preservation of their ethnicity. Chuvash ‘paganism’, despite centuries of influence from Russian Orthodox and Muslim Tatar traditions, has a moderating influence over contemporary modernisation and is an element in religious practices of Chuvash confessional communities that is an important resource for the formation and development of ethnic and cultural identity.

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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa". Exchange 34, n.º 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.

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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.

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Cusack, Carole M. "Charmed Circle: Stonehenge, Contemporary Paganism, and Alternative Archaeology". Numen 59, n.º 2-3 (2012): 138–55. http://dx.doi.org/10.1163/156852712x630752.

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AbstractThe impressive stone circle Stonehenge is understood by academic archaeologists to be a site of ritual significance to the prehistoric inhabitants of Wiltshire. It is constructed on cosmological principles based on a solar alignment, reflecting “a distinctive idea of time, which revolved around the cyclical movements of sun, moon, and stars across the heavens, as indicators of the passing seasons” (Fagan 1998:160). This article sketches mainstream archaeological interpretations of Stonehenge, then contrasts them with the popular narrative of its Druidic origin and purpose, which emerged in the seventeenth century. Modern Druids have negotiated the right to perform rituals at Stonehenge with English Heritage, the custodial body with responsibility for the monument, and Druidry has been recognised as a religion in the United Kingdom in 2010 (Beckford 2010). Modern Druidry, an “invented tradition,” conflicts with academic archaeology in its claims regarding Stonehenge (Chippindale 1986:38–58). Postmodern archaeological theories, which privilege “popular folk archaeology” (Holtorf 2005b:11), are more open to vernacular interpretations of artifacts and sites. These perspectives are broadly compatible with the deregulated religio-spiritual marketplace of the twenty-first century, which is characterized by a plethora of new religions and a pluralistic model of religious truth.1

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Boissière, Nicolas, e Yael Dansac. "Creativity, Adaptation, and Innovation in Contemporary Paganism and New Age during the COVID-19 Pandemic". Nova Religio: The Journal of Alternative and Emergent Religions 27, n.º 2 (1 de novembro de 2023): 5–12. http://dx.doi.org/10.1525/nr.2023.27.2.5.

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This special issue of Nova Religio aims to document and analyze how creativity, adaptation, and innovation occurred in contemporary Paganism and New Age during the COVID-19 pandemic. Based on long-term fieldworks mainly focused on ritual practices, the four articles gathered here provide original ethnographic case studies on the reception of the coronavirus crisis in five European locations: Portugal, Greece, Poland, the United Kingdom, and France. In addition to investigating ritual creativity, these articles offer innovative discussions on central concepts for the study of contemporary Paganism and New Age, as well as methodological and epistemological reflections on conducting ethnography, both offline and online, during challenging times.

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Marzin, Élisée. "La vie chrétienne en Syrie. V e - VII e siècle". Proche-Orient Chrétien N° 73, n.º 1 (11 de setembro de 2023): 18–40. http://dx.doi.org/10.3917/poc.731.0018.

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Le christianisme a gagné en importance malgré le fait de ne pas être la religion officielle de l’État. Le culte païen a persisté, nécessitant une gestion attentive. En 529, le décret de Justinien a rendu le paganisme illégal, restreignant la liberté de conscience. La structure ecclésiastique a généralement suivi le principe d’un seul évêque par cité, mais elle a rencontré des défis et des exceptions. Dans les régions chrétiennes bien établies, un réseau ecclésiastique dense assurait l’organisation et le soin pastoral. Une communauté chrétienne confessante existait déjà avant l’époque constantinienne, avec le monachisme comme prolongement du christianisme primitif. Des résidents ordinaires faisaient partie de la communauté laïque, et les nouveaux convertis montraient des niveaux de ferveur divers. De nombreux convertis du paganisme conservaient d’anciens rituels en raison des différences culturelles avec le monde biblique, les amenant à s’engager dans diverses formes de religion populaire.

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Renser, Berit, e Katrin Tiidenberg. "Witches on Facebook: Mediatization of Neo-Paganism". Social Media + Society 6, n.º 3 (julho de 2020): 205630512092851. http://dx.doi.org/10.1177/2056305120928514.

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This article investigates the mediatization of neo-Paganism by analyzing how Estonian witches use Facebook groups and Messenger and how Facebook’s affordances shape the neo-Paganism practiced in those spaces. This is a small-scale exploratory study based on ethnographic interviews and observational data. To understand the mediatization of neo-Paganism, we use the communicative figurations model which suggests three layers of analysis: framing, actors, and communicative practices. For a more granular understanding of these three on social media, we rely on the framework of affordances. We found that social media neo-Paganism is (1) characterized by networked eclecticism; (2) enacted by witches who amass authority by successfully using social media affordances; and (3) consists of practices and rituals that are preferred by seekers, easily transferable to social media settings and validated by Facebook algorithms. Social media neo-Paganism thus is a negotiation between authoritative witches, seekers, and platform affordances that validate some practices over others.

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De la Torre, Renée, Cristina Gutiérrez Zúñiga e Yael Dansac. "The cultural effects of neo-paganism’s ritual creativity". Ciencias Sociales y Religión/Ciências Sociais e Religião 23 (31 de agosto de 2021): e021007. http://dx.doi.org/10.20396/csr.v23i00.15883.

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In the last fifty years, different spiritual movements—that do not correspond to the church model and that—have emerged, due to their fluid and dynamic character, have propitiated an advance of global networks and have contributed to making specialized frontiers increasingly porous and permeable fields. A range of practices and beliefs related to Neo-paganism, New Age, and neo-Indianisms/neo-ethnicities have thus emerged. These three spiritual modalities are inscribed in differentiable ideologies that intertwine the spiritual, the therapeutic, the political and the identity. They concur in a search for bodily knowledge and techniques that recover the spiritual meaning of life as a way out of the materialism of the consumer culture in force in these times. However, they also have different emphases that distinguish them, although they are constantly intertwined and often share common elements and can even be practiced in the same ceremony.

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Teses / dissertações sobre o assunto "Paganisme – Rituel"

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Hoogen, Marilyn Meyer. "Igor Stravinsky, Nikolai Roerich, and the healing power of paganism : The rite of spring as ecstatic ritual of renewal for the twentieth century /". Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/7157.

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Nyberget, Felicia. "Häxor på nätet : En kvalitativ innehållsanalys av occulture i Witchtubers beskrivningar av rituell praktik och uppvisande av objekt i anslutning till högtiden Samhain". Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-82663.

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The purpose of this essay is to concisely present an overview of the Pagan ritual practice before the Christianization of Ireland and the United Kingdom, which enables tracking down the connection and relationship between them and three American and British, Wiccan Youtube-creators nicknamed Witchtubers. Witchtuber’s description of Samhain and objects visible in chosen videos are analyzed from Christopher Partridge’s theory of Occulture along with the parameters of acceptance, harmonization and the centralization of Goddess-worship concluded by previous studies. Also causes of the development of Neo-Paganism and Wiccain the U.K. and USA have been a part of this research in being able to further draw connections between today’s practice amongst Witchtubers and previous research. In able to do this, Content analysis has been applied to the transcriptions made by the author of this essay in order to analyze the parameters of reference-features, proportional and thematic content. In conclusion, the analysis of Witchtuber’s videos along with previous research by scholars confirm the theory of Occulture along with the question of acceptance and harmonization though leaving the question of Goddess-centering as more of a possibility of representing the mere majority of practitioners. Fragmented pieces of information about the Pagan past is left and scholars claim Irish and British Paganism to have been extinct since the overthrow by Christians. It has left the practitioners of Wicca with their own interpretation and manipulation of Paganism. Witchtuber’s statements and showcasing of objects match scholar’s descriptions of historical context to the development of the Wiccan movement apart from a few exceptions. Those which cannot be directly connected rather indicate the continuous development of the movement as of being a personal religion.

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Goudal, Aurélie. "Possessions et exorcismes dans l'hagiographie byzantine primitive (IVe-VIIe siècle)". Thèse, Paris 4, 2007. http://hdl.handle.net/1866/6660.

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Mayhew-Smith, Nick. "Nature rituals of the early medieval church in Britain : Christian cosmology and the conversion of the British landscape from Germanus to Bede". Thesis, University of Roehampton, 2018. https://pure.roehampton.ac.uk/portal/en/studentthesis/Nature-rituals-of-the-early-medieval-church-in-Britain(9d5b1796-8ec5-4272-be04-4a6fc7cf4e19).html.

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This thesis studies ritual interactions between saints and the landscape, animals and elements during a three-hundred year period from 410 AD. Such interactions include negotiations about and with birds and other animals, exorcism of the sea, lakes and rivers, and immersion in these natural bodies of water for devotional purposes. Although writers of the period lacked a term such as 'nature' to describe this sphere of activity, it is demonstrated that the natural world was regarded as a dimension of creation distinctively responsive to Christian ritual. Systematic study of the context in which these rituals were performed finds close connection with missionary negotiations aimed at lay people. It further reveals that three British writers borrowed from Sulpicius Severus' accounts of eastern hermits, reworking older narratives to suggest that non-human aspects of creation were not only attracted to saints but were changed by and participated in Christian ritual and worship. Natural bodies of water attracted particularly intense interaction in the form of exorcism and bathing, sufficiently widely documented to indicate a number of discrete families of ritual were developed. In northern Britain, acute anxieties can be detected about the cultural and spiritual associations of open water, requiring missionary intervention to challenge pre-Christian narratives through biblical and liturgical resources, most notably baptism. Such a cosmological stretch appears to have informed a 'Celtic' deviation in baptismal practice that emphasised exorcism and bodily sacrifice. Nature rituals were a systematic response to the challenges of the British intellectual and physical landscapes, revealing the shape of an underlying missionary strategy based on mainstream patristic theology about the marred relationship between humans and the rest of creation. St Ambrose emerges as the most influential theologian at the time when the early church was shaping its British inculturation, most notably led by St Germanus' mission in 429.

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Chesneau, Alan Morvan. "Brec'hallean, 1140-1148, Eon, ur manac'h-marc'heg bet kefridiet anezhañ : kudennadur ar steredenn". Rennes 2, 2009. http://www.theses.fr/2009REN20050.

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XIIème Siècle. Un «Personnage » va Défrayer la Chronique. Entre 1145 et 1148, il sévira en Pays de Bretagne, en France et autres Places. A tel point qu’il sera jugé en 1148, au Concile de Reims, [ Ou Epernay, pour d’autres Chroniqueurs du Temps. ], se présentant à son Jugement, avec « un Bâton Fourchu à Deux Pointes, gravé de Signes Mystérieux ». Il avait auparavant recruté énormément d’Adeptes en Bretagne, et autres Lieux, attaquant Eglises, Nobles et Nantis, et distribuant le Butin aux Nécessiteux et à ses Partisans. Référant à une Doctrine instituée par lui-même, qu’il propageait alors. Ce « Eon de l’Etoile », aurait été « Gentilhomme Breton », près de ( ou en ) Brocéliande. Produit devant le Concile, il répondit au Pape qu’il était : « Celui Venu Juger Les Vivants et Les Morts, et le Monde, [ le Siècle ] Par Le Feu ». Jugé « Comme Fou », il fut condamné à la Prison, où, dit-on, il Mourut. Quant à ses Sectateurs, ils furent poursuivis et « Brûlés », ayant refusé de renier Eon et la Doctrine qu’il faisait Sienne ! Certains lui attribuèrent des Appartenances Druidiques, des « Positions Politiques », d’autres [ la Religion Officielle, notamment ] le traitèrent de « Fou Inculte », ou l’accusèrent d’avoir « Pratiqué des Rites Magiques en Brocéliande ». La présente Thèse restituera les Evènements de « l’Affaire Eon de l’Etoile », afin d’amener des « Eléments de Problématique », pouvant Emerger de cet « Episode Médiéval », qui eut alors une Importante Renommée
The Twelfth Century was obsessed by the Story of One Larger-Than-life Notorious Figure who had frightened both the Bretons and the French. Brought to Trial in 1148 at the Council of Reims [ Or Epernay, according to other Chroniclers of the Time ], he appeared in Court with « A Walking Stick Forked with Two Points, and Engraved with Mysterious Signs ». Previously, having recruited many Followers in Brittany and elsewhere, he had attacked Churches, Nobles and « The Upper Classes », before redistributing the Booty to the Needy and his Followers. At his Trial, the Legendary Eon de l’Etoile, supposedly « A Breton Gentleman », defended himself by referring to a Doctrine that He Himself had initiated and propounded, declaring to the Pope : « That It Was He Who Had Come To Judge The Living and The Dead and The World ( The Age ) By Fire ». « Found to Be Insane », he was sentenced to Prison where, it is said, he Died. His Followers were pursued and « Burned » for having refused to renounce Eon and his Doctrine. While some thought Eon To Be A Druid, or, « A Political Figure », The Official Religion treated Him « As Certifiably Crazy », and accused him of « Having Practiced Magical Rites in Broceliande ». This present Study will re-examine the Events surrounding « The Eon de l’Etoile Affair », and attempt to resolve the Questions surrounding His Impact and His Fate as well as the Relevance of these Events for Our Own Era
XIIvet Kantved. Hag « un Dudenn » ha Magañ ar Brud. Adalek 1145, ha betek 1148, e raio-Eñ e Reuz e Breizh, e Bro-C’hall hag e Lec’hioù all. Kement ha ken bihan ma vo barnet e 1148, dindan Veli Sened-Iliz Reims, [ Pe Epernay, diwar Darvoudennourien all ar Maread-Amzer-se. ] o tont dirak e Varnerien gant « Ur Vazh-Koad e Doare Forc’h Daouvizek Anezhi, Arouezioù Kevrinus Enni ». Tutaet en doa a-ziagent kalz Dalc’hidi e Breizh hag e Broioù all, hag argadiñ Ilizoù, Brientinien, Pinvidien, ha derc’hel ar Preizhennoù d’an Ezhommeien, d’e Aduerien, ha Daveiñ d’ur Gelennadurezh bet savet ha skignet Gantañ en ampoent. Graet e vije bet eus « Eon ar Steredenn », E Anv-Eñ, « ur Breizhad A Ouenn Uhel », genidik eus Brec’hallean, pe tro-dro. Bet degaset dirak Izili ar Sened-Iliz, e lavaras d’ar Pab, e veze graet Anezhañ : « An Hini bet Deut da Varn Ar Re Vev hag Ar Re Varv, hag ar Bed [ ar C’hantved ], Dre An Tan ». Bet barnet « Da Hini Diboell », e voe droukvarnet d’an Toull-Bac’h, ‘lec’h ma Tremenas, war a lavarer. Evit e Heulierien, e voent hemolc’het ha « Losket E Bev », diwar nac’hañ dianzav Eon hag ar Gelennadurezh a Wiske-Eñ ! Diwar an eil re, e veze Stag Ouzh an Drouizelezh, pe « Tuet da Zibaboù Leviadurel », ha reoù all [ ar Gravez Kefridiel peurgetket ] hag ober « Unan Droch ha Dizesk » Gantañ, pe, ha tamall dezhañ « Seveniñ Lidadurioù-Hud e Brec’hallean ». Adsevel a raio an Dod-mañ an Darvoudoù e dalc’h gant « Abadenn Eon ar Steredenn », en amboaz da c’henel « Elfennoù a Gudennadur », e-tro da « Ziveuziñ » eus an Tamm a Grennamzer-mañ, bet Brudet-Kenañ war ar Mare

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Zangre, Justin. "Les rites funéraires dans l'Afrique du Nord chrétienne du 3e au 5e siècle : à la lumière des œuvres de Tertullien, Cyprien, Lactance et Augustin". Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK013/document.

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Tous les peuples et toutes les cultures célèbrent leurs morts. Les rites funéraires président à la quête de sens face à la mort. Nous sommes intéressé par la question des rites funéraires dans les premiers siècles de l'Afrique du Nord chrétienne. D'où la formulation de notre sujet qui nous guidera tout au long de notre réflexion: "Les rites funéraires dans l'Afrique du Nord chrétienne du 3e siècle au 5e siècle. A la lumière des œuvres de Tertullien, Cyprien, Lactance et Augustin". Comment les chrétiens célébraient-ils leurs morts aux premiers siècles du Christianisme dans un environnement à dominante païenne ? Quel regard les premiers écrivains chrétiens de l’Église d'Afrique ont-ils eu sur les funérailles des païens, et quelle contribution ont-ils apportée face au culte rendu aux morts par les chrétiens ? Concernant l'Afrique du Nord au début de notre ère et pendant l'Empire romain, les célébrations funéraires étaient d'abord l'affaire des familles. Avec Augustin, nous assistons à une évolution du culte des morts que Tertullien, Cyprien et Lactance attestaient déjà
All people and culture celebrate the death for peace of the dead persons and the living one. We are interested in the question of the funeral rites in the first centuries of christian Church of the North Africa. That is why we entitled our subject :" The funeral rites of Early Christian North Africa of the 3rd in the 5th century. In the light of Tertullian, Cyprian, Lactantius and Augustine's works". We try to understand the contents of the funeral rites which presided over the Christian celebrations in honor of the dead in the christian environment of the North Africa. How did the Christians celebrated the death in the first centuries? What are the points of view of the first christian writers in the Africa Church on the pagan funeral that the Christians went on celebrating, and what is their contribution about the cult of dead in the Christian area? About the North Africa at the beginning of our era and during Roman Empire, the funeral celebrations first concerned the families. Thanks to Augustine, at the end of the 4th century and at the beginning of the 5th one, we can notice an important evolution of celebrations in honor of the dead that Tertullian, Cyprian and Lactantius had already initiated.They also acquire at this moment an ecclesial dimension, especially with the cult of the martyrs and their relics. To throw light on the funeral subject in the north Africa, it is necessary to understand the history of the pagan cult of the 3rd to 5th century

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Rimasson-Fertin, Natacha. "L'autre monde et ses figures dans les "Contes de l'enfance et du foyer" des frères Grimm et les "Contes populaires russes" d'A. N. Afanassiev". Phd thesis, Grenoble 3, 2008. http://tel.archives-ouvertes.fr/tel-00370179.

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Les contes populaires véhiculent des croyances et représentations des sociétés traditionnelles, parmi lesquelles l'idée qu'il existe, en même temps que le monde des hommes, un autre monde, les deux étant étroitement imbriqués et perméables l'un à l'autre.
Ce thème constitue la base des principales conceptions de l'univers des peuples indo-européens et exprime le sentiment des hommes d'être entourés de puissances inexplicables. Il sera analysé dans les Contes de l'enfance et du foyer des frères Grimm (1812-1815 pour la 1ère édition), et les Contes populaires russes d'A. N. Afanassiev (1855-63). Les deux recueils, qui seront étudiés dans leur langue d'origine, partagent un même objectif : le collectage des productions de la poésie populaire, Afanassiev ayant lui-même placé son travail dans la lignée de celui des Grimm. D'autres textes viendront enrichir l'analyse, notamment les romans et visions du moyen-âge européen.
La méthode adoptée est comparatiste et relève de l'anthropologie culturelle, dans la mesure où le corpus choisi permet une mise en regard de deux aspects de la pensée et de la culture européennes du XIXème siècle : le thème de l'autre monde jouera le rôle de révélateur des mentalités populaires.
Le classement des occurrences de l'autre monde en fonction de ses localisations débouchera sur une typologie visant à dégager les grandes tendances de chaque aire culturelle ainsi que les variantes écotypiques dans la représentation de l'autre monde, non seulement sur le plan des motifs, mais aussi sur celui des techniques narratives et de l'organisation du récit. L'étude traitera donc également la question des genres auxquels se rattachent les différents textes.

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Ouellet-Ayotte, Jérôme. "Le banquet comme vecteur de la christianisation en Norvège médiévale". Thèse, 2017. http://hdl.handle.net/1866/21274.

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Livros sobre o assunto "Paganisme – Rituel"

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Network, Pagan Allied. The magickal messenger: A pantheistic journal of magick, ritual & the craft. Tampa, Fla: Pagan Allied Network, 1991.

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2

Wansdyke, Carl. Baelder's book of pagan festivals: A celebration of the European pagan year. Reading, Berkshire: Coxland Press, 1994.

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3

Campanelli, Pauline. Wheel of the year: Living the magical life. St. Paul, Minn., USA: Llewellyn Publications, 1989.

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4

Silverwind, Selene. The everything paganism book: Discover the rituals, traditions, and festivals of this ancient religion. Avon, MA: Adams Media, 2004.

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5

Pearce, Marion. Celtic sacrifice: Pre-Christian ritual and religion. Chieveley: Capall Bann, 1998.

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6

Pennick, Nigel. The pagan book of days: A guide to the festivals, traditions, and sacred days of the year. Rochester, Vt: Destiny Books, 1992.

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7

MacMullen, Ramsay. Christianity and paganism in the fourth to eighth centuries. New Haven, Conn: Yale University Press, 1997.

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8

1924-, O'Neill P. G., ed. Matsuri: The festivals of Japan. Surrey: Japan Library, 1996.

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9

Plutschow, Herbert E. Matsuri: The festivals of Japan. Surrey: Japan Library, 1996.

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10

1956-, Seddon Keith, ed. An Egyptian book of shadows. London: Thorsons, 1999.

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Mais fontes

Capítulos de livros sobre o assunto "Paganisme – Rituel"

1

Stewart, Charles. "18. RITUAL DREAMS AND HISTORICAL ORDERS: INCUBATION BETWEEN PAGANISM AND CHRISTIANITY". In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, editado por David Shankland, 31–54. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-003.

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Butler, Jenny. "Paganism". In The Oxford Handbook of Religion in Modern Ireland, 505–21. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198868699.013.6.

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Abstract This chapter discusses contemporary Paganism in Ireland and documents the historical emergence of this new religious movement against the backdrop of historical romanticization of the Celtic world and Celtic spirituality. It examines the traditions of those who self-identify as Pagan today, including Druids and Witches, based on ethnographic research. Presented here is an overview of the cosmology and worldview of contemporary Paganism and the relationship between globalized Paganism and local and national identities. An overview is provided of how, through their ritual practices, Pagans have a unique connection to nature and the landscape, archaeology, and the ancient past. Consideration is given to how modern Pagans engage with folklore and mythological traditions and to how cultural resources, including the Irish language, are drawn upon in the formation and maintenance of Pagan identities.

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"RITUELS PAÏENS MENTIONNÉS DANS LA LITTÉRATURE TALMUDIQUE". In Rabbinisme et Paganisme en Palestine romaine, 249–305. BRILL, 2006. http://dx.doi.org/10.1163/9789047408277_007.

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"Reclamation, appropriation and the ecstatic imagination in modern pagan ritual". In Handbook of Contemporary Paganism, 223–40. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004163737.i-650.69.

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Zori, Davide. "From Paganism to Christianization". In Age of Wolf and Wind, 183–225. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190916060.003.0004.

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Abstract This chapter explores Viking belief systems and the transition from paganism to Christianity by examining Scandinavian beliefs about death and the afterlife. The Viking Age was a dynamic period spanning pre-Christian paganism, the transition to Christianity, and the beginning of the institutionalization of the new faith in Scandinavia. The chapter considers Viking death beliefs and practices through the lens of anthropological work conducted on rites of passage. The written accounts and archaeology of Viking burials show how the rites of passage accompany individuals as they pass from this life to the next. Written sources, archaeological evidence, and new scientific techniques are combined to reveal the cultural logic that structured the diversity of pagan mortuary practices. This cultural logic shifted during the process of Christianization. Immediately after the arrival of Christianity, Viking Age graves reflect a creative intermixing of the faiths. After this brief period of syncretism and before the twilight of the Viking Age, Christianity brought a simplification and standardization to the burial traditions as Scandinavians were increasingly tied into the cultural network of medieval Christian Europe.

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Monteira Arias, Inés. "El islam como paganismo en la escultura románica". In Ritus infidelium, 115–32. Casa de Velázquez, 2013. http://dx.doi.org/10.4000/books.cvz.19692.

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Shannon-Henderson, Kelly E. "Introduction". In Religion and Memory in Tacitus' Annals, 1–24. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198832768.003.0001.

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The Introduction contextualizes the study in terms of existing scholarship on Tacitus, cultural memory theory, and the study of Roman religion. Roman paganism, with its emphasis on exact repetition of rituals as they have been performed for centuries, is particularly fruitful when analyzed using cultural memory theory as developed by scholars such as Jan Assmann, Maurice Halbwachs, and Pierre Nora: religious ritual is viewed as a key component in any society’s efforts to create a lived version of the past that helps define cultural identity in the present. Tacitus’ own background as a quindecimvir, one of the most important priestly colleges in the Roman state cult, as well as the conventions surrounding the treatment of religion in Roman historiography, are likely to have informed his interest in religious material.

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"Religious Rituals At Springs In The Late Antique And Early Medieval World". In The Archaeology of Late Antique 'Paganism', 503–50. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004192379.i-643.129.

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Kahlos, Maijastina. "In Search of Local People and Rituals in Late Antiquity". In Being Pagan, Being Christian in Late Antiquity and Early Middle Ages, 205–32. Helsinki University Press, 2023. http://dx.doi.org/10.33134/ahead-4-9.

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In Late Antiquity and the Early Middle Ages, ecclesiastical leaders often defined as pagan, superstitious and even magical those rituals and beliefs that they disliked. Augustine of Hippo, for instance, depicted a number of practices as pagan elements that recent converts could not abandon and therefore carried with them into the Church after Constantine’s conversion. Augustine and other church leaders were influential in setting out the course of interpreting local popular forms of religiosity as magic (‘magical survivals’) or leftovers of paganism (‘pagan survivals’). In this chapter, I illustrate local and popular forms of late antique religiosity with a few examples taken from the writings of Zeno of Verona, Maximus of Turin and Augustine of Hippo as well as later Latin writers such as Caesarius of Arles and Martin of Braga. I wish to break away from traditional dichotomies such as pagan/Christian, religion/magic and religion/superstition and to observe religious practices in the late antique and early medieval world on their own terms. We may call that religious world the third paganism, popular Christianity or whatever, but choosing the term is not relevant here. Instead of taking local forms of religiosity simply as ‘magical survivals’, ‘pagan survivals’ or ‘Christian superstition’, we should analyse local religious worlds in their different socio-political contexts.

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Sicari, Stephen. "Joyce: “It is in here that I must kill the priest and the king”". In Modernist Reformations, 181–98. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0010.

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I begin Part III with Joyce because he is the most hostile to the established Church of his nation, the Roman Catholic Church. His avatar Stephen Dedalus thinks about Church history, especially its ruthless obliteration of heresy and heretics, not to reject something called Church but to initiate its reform. Unlike Buck Mulligan who wants to erase Church history in a return to Greek paganism, Stephen knows history cannot be escaped. His sense of the Church as a human construction within history allows Joyce to “deconstruct” it and renew it. This renewal occurs in “Ithaca,” where Bloom and Stephen share a meal intended to renew the Eucharist and perform a ritual clearly intended to renew the Mass, both of which are mocked by Mulligan on the novel’s very first page.

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Trabalhos de conferências sobre o assunto "Paganisme – Rituel"

1

Shalakhov, Evgeny. "O THE ORIGINS OF MARI PAGANISM: RITUAL SITES OF CHIRKOVSKY ARCHAEOLOGICAL CULTURE (ZOOMORPHISM AND ITS OLDEST EVIDENCE)". In Марийская Традиционная Религия: история и современность. Йошкар-Ола: государственное бюджетное научное учреждение при Правительстве Республики Марий Эл "Марийский научно-исследовательский институт языка, литературы и истории им. В.М. Васильева", 2022. http://dx.doi.org/10.51254/978-5-94950-120-7_2022_17.

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