Literatura científica selecionada sobre o tema "Religion vernaculaire"
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 "Religion vernaculaire".
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 "Religion vernaculaire"
1
Hopkin, David. "Les religieux et la culture vernaculaire en Europe : un aperçu et un exemple". Port Acadie, n.º 24-25-26 (31 de outubro de 2013): 424–49. http://dx.doi.org/10.7202/1019149ar.
Texto completo da fonteResumo:
Le rôle joué par les religieux tant dans la collecte que dans la valorisation des traditions orales n’est pas spécifique à la Bretagne ni au Canada francophone : les religieux sont tout aussi présents parmi les folkloristes et ethnographes d’autres régions de l’Europe. Et les mêmes questions peuvent être posées sur leur implication dans la culture populaire : leur investissement a-t-il à voir avec leur vocation religieuse (ou était-ce simplement un résultat fortuit chez une personne cultivée au fait des tendances littéraires qui vit en étroite relation avec la culture rurale) ? Comment ont-ils surmonté l’hostilité religieuse pour certains éléments douteux de la culture populaire, et l’association du populaire et de la superstition ? Y avait-il notamment des réseaux cléricaux autour des savoirs populaires qui diffusaient des modèles de comportement en matière de collecte ? Y avait-il une conception spécifiquement catholique ou protestante de la valeur du folklore ? Comment la position d’autorité des prêtres au sein de la communauté a-t-elle influé sur leur pratique de collecte ? Comment ont-ils répondu à la politisation de la religion ? Quel est l’impact de toutes ces considérations sur les matériaux qu’ils ont recueillis et sur la façon dont ils les ont diffusés auprès du public ? Après un court résumé de la place des religieux dans la collecte folklorique en Europe depuis le dix-huitième siècle, ce chapitre considère trois motifs qui ont poussé les religieux à s’intéresser à la culture vernaculaire : le sens du merveilleux ; le problème de survivances païennes, et les savoirs linguistiques au service des missions. Pour conclure on prend l’exemple du père Louis Pinck, l’un des religieux les plus redoutables dans le Reichsland Elsass-Lothringen, et personnage controversé dans l’histoire mouvementée de l’Alsace et de la Lorraine entre les deux guerres. Si les cinq volumes du Weisen Verklingende de Pinck sont l’un des grands monuments de la collecte de la chanson folklorique en France au xxe siècle, leur forme doit beaucoup à l’influence de ses préoccupations religieuses et sacerdotales. La Lorraine présente un point commun avec la Bretagne et le Canada francophone : la politique linguistique y a également été au centre des activités de collecte.
2
Claverie, Élisabeth, e Anna Fedele. "Incertitudes et religions vernaculaires/Uncertainty in vernacular religions". Social Compass 61, n.º 4 (12 de novembro de 2014): 487–96. http://dx.doi.org/10.1177/0037768614546996.
Texto completo da fonte
3
Hernández-Carretero, María. "The Anti-Politics of Inclusion". Social Anthropology/Anthropologie Sociale 31, n.º 1 (1 de março de 2023): 48–66. http://dx.doi.org/10.3167/saas.2023.310105.
Texto completo da fonteResumo:
Abstract This article examines volunteer engagement with newcomers in Norway following increased arrivals in 2015, through which locals wished to help the newly arrived settle into Norwegian society. I explore why some volunteers described these activities as ‘apolitical’, sometimes actively silencing topics connected to politics and religion. Volunteers’ depoliticising tendencies represent an effort to promote social cohesion in the context of polarised immigration debates, of a vernacular inclination to fostering social cohesion by minimising differences, and of a longstanding cooperative relationship between Norwegian civil society and state. While regarded by some volunteers as apolitical, these activities matched authorities’ encouragement of citizen engagement with newcomers’ ‘everyday integration’ and reproduced state logics of integration, concerned with equipping newcomers with the linguistic, societal and cultural knowledge deemed necessary for their incorporation. By reproducing hierarchies between different types of newcomers, helpers and helped, and state ideas of difference, volunteers inadvertently produced an ‘anti-politics of inclusion’. Cet article propose d'interroger l'engagement bénévole de la population locale vis-à-vis des nouveaux.lles arrivant.e.s en Norvège, à la suite de l'augmentation du nombre de demandeurs.ses d'asile, réfugié.e.s et autres migrant.e.s venant en Europe en 2015. En favorisant des initiatives locales directes d'accompagnement, les habitants souhaitaient faciliter l'intégration de ces personnes dans leurs nouvelles communautés. J'examine alors comment des bénévoles parlent de ces activités en termes d'inclusion et sans connotation politique, en écartant parfois, au cours des activités, des sujets liés à la politique et à la religion. Je postule que la dépolitisation pratique et discursive des bénévoles doit être considérée comme un engagement visant à promouvoir la cohésion sociale dans une période marquée par des débats polarisés sur l'immigration. Plus largement, ces engagements s'inscrivent dans le cadre d'une tendance vernaculaire visant à promouvoir la cohésion sociale en minimisant la perception de la différence, et s'insèrent dans une politique favorisant un dialogue de longue date entre la société civile norvégienne et l’État. Mais alors que les bénévoles considèrent ces activités comme dénuées de toute connotation politique, elles correspondent finalement à la politique des autorités d'encourageant l'engagement citoyen par ‘l'intégration au quotidien’ des nouveaux.elles arrivant.e.s. De même, je montre que la structuration et les objectifs des activités bénévoles perpétuent cette politique étatique qui veut favoriser la transmission du savoir linguistique, social et culturel aux nouveaux.elles arrivant.e.s afin qu'ils/elles puissent trouver leur place dans la société. Cet article propose donc d'analyser le paradoxe créé par des bénévoles qui, en reproduisant le sens de la distinction et les hiérarchies entre différents groupes – nouveaux arrivant.e.s, assistant.e.s, et personnes assistées – ont, à leur insu, impulsé ‘une antipolit ique de l'inclusion’.
4
Illman, Ruth. "Researching vernacular Judaism: reflections on theory and method". Nordisk Judaistik/Scandinavian Jewish Studies 30, n.º 1 (26 de maio de 2019): 91–108. http://dx.doi.org/10.30752/nj.77287.
Texto completo da fonteResumo:
This article presents the ethnographically driven multi-method research perspective of vernacular religion and analyses its potential to contribute to the theoretical advancement of Jewish studies. The ongoing discussion on religion and change within the study of religions in general and Jewish studies in particular is outlined and structured around three ‘turns’ identified in the research on vernacular religiosity. To exemplify these theoretical and methodological considerations, a recently initiated research project focusing on vernacular Judaism in Finland is presented. This project seeks to examine central ideas of boundaries as they are negotiated and interpreted among Finnish Jewry, to compare the emerging patterns with Nordic counterparts and thus contribute to a more nuanced perception of Jewish identities in these contexts. The article concludes with a discussion on the advances of such an approach, pointing to the relative novelty of research into vernacular religion within Jewish studies and the exceptionality of the Finnish Jewish context.
5
Raybaud, Corrine. "Commentaires sur le Premier Code des Lois de Huahine: E Ture No Huahine (1822-1823)". Victoria University of Wellington Law Review 32, n.º 3 (4 de agosto de 2001): 767. http://dx.doi.org/10.26686/vuwlr.v32i3.5871.
Texto completo da fonteResumo:
Le 5 mars 1797 débarquèrent du «Duff», les premiers missionnaires de la London Missionary Society. Ils commencèrent l’évangélisation des populations au début du XIXème siècle, tout d’abord à Tahiti et Moorea, puis dans les îles-sous-le-vent. Avec la progression du christianisme, des pans entiers de l’ancienne religion s’effondraient et les repères de la société se dissolvaient lentement. Le roi Pomare II sut tirer le meilleur parti de l’influence des missionnaires pour accroître son pouvoir sur des populations jusque là soumises à de nombreuses autorités. Les missionnaires se servirent de l’appui des Pomare pour réaliser leur évangélisation. Rapidement la nécessité apparue de rédiger des codes de lois, sorte de codes de bonne conduite qui feraient pendant dans le domaine profane à la Bible que les missionnaires faisaient découvrir en langue vernaculaire aux populations. Ces codes relatent les derniers aspects de la coutume, dans une société de tradition orale en plein bouleversement Ainsi furent promulgués par le roi Pomare II en 1819 les 19 articles du premier code de lois en Polynésie: le code E Ture1 No Tahiti. L’année suivante, en 1820 le roi Tamatoa aux îles-sous-le-vent proclama les 25 articles du code E Ture No Raiatea e no Tahaa e no Porapora e no Maupiti…. En 1823, la reine de Huahine, Teri’itaria fille de Tamatoa roi des îles-sous-le-vent et belle-soeur et concubine de Pomare II promulgua le premier code de lois de l’île de Huahine réalisé par des missionnaires et quelques chefs de l’île. Il comportait 30 articles et représentait la législation la plus aboutie en ce début de XIXème siècle en Polynésie.
6
Valk, Ülo. "The Instrumental Vernacular". Journal of Ethnology and Folkloristics 17, n.º 2 (1 de dezembro de 2023): 1–11. http://dx.doi.org/10.2478/jef-2023-0014.
Texto completo da fonteResumo:
Abstract Written as a response to professor Simon Bronner’s critical analysis of the concept vernacular and its uses, published in the Journal of Ethnology and Folkloristics (2022), the article highlights the functionality of the term ‘vernacular’. It has become a folkloristic category, binding conceptual domains such as ‘folk’ and ‘institutional’, ‘folkloric’ and ‘authored’, ‘oral’ and ‘literary’, ‘belief’ and ‘knowledge’, which have often been set apart in former scholarship. The main focus of the article is on vernacular religion as a concept and methodology, introduced by Leonard N. Primiano in the 1990s, which opened up a new perspective in the study of religions. The article considers ‘vernacular’ as a flexible concept, instrumental in developing folkloristics in its trans-disciplinary dialogues. Projected on the history of folk-loristics as a multilingual field of studies with roots in multiple national, regional and ethnic traditions, vernacular as an outlook enables us to think of folklore as a transcultural concept and disconnect it from colonial legacies.
7
Kamusella, Tomasz. "The Arabic Language: A Latin of Modernity?" Journal of Nationalism, Memory & Language Politics 11, n.º 2 (29 de dezembro de 2017): 117–45. http://dx.doi.org/10.1515/jnmlp-2017-0006.
Texto completo da fonteResumo:
Abstract Standard Arabic is directly derived from the language of the Quran. The Arabic language of the holy book of Islam is seen as the prescriptive benchmark of correctness for the use and standardization of Arabic. As such, this standard language is removed from the vernaculars over a millennium years, which Arabic-speakers employ nowadays in everyday life. Furthermore, standard Arabic is used for written purposes but very rarely spoken, which implies that there are no native speakers of this language. As a result, no speech community of standard Arabic exists. Depending on the region or state, Arabs (understood here as Arabic speakers) belong to over 20 different vernacular speech communities centered around Arabic dialects. This feature is unique among the so-called “large languages” of the modern world. However, from a historical perspective, it can be likened to the functioning of Latin as the sole (written) language in Western Europe until the Reformation and in Central Europe until the mid-19th century. After the seventh to ninth century, there was no Latin-speaking community, while in day-to-day life, people who employed Latin for written use spoke vernaculars. Afterward these vernaculars replaced Latin in written use also, so that now each recognized European language corresponds to a speech community. In future, faced with the demands of globalization, the diglossic nature of Arabic may yet yield a ternary polyglossia (triglossia): with the vernacular for everyday life; standard Arabic for formal texts, politics, and religion; and a western language (English, French, or Spanish) for science, business technology, and the perusal of belles-lettres.
8
Monteith, W. Graham. "The constructive use of ‘vernacular religion’". Scottish Journal of Theology 59, n.º 4 (16 de outubro de 2006): 413–26. http://dx.doi.org/10.1017/s0036930606002559.
Texto completo da fonteResumo:
The study of vernacular religion is often confined to the discussion of ‘folk religion’ in a rather derogatory and sterile manner. An attempt is made to correct this by describing seven ideal-typical ways in which vernacular religion can be studied and defined. The seven types or discussions are: 1) whether vernacular religion represents elitist or popular religious practices and the nature of New Religious Movements; 2) the study of cults and New Religious Movements; 3) vernacular religion as folklore; 4) Bellah's concept of ‘civil religion’ and its application to modern British culture particularly as it relates to public expressions of mourning; 5) ecclesiastical historians' use of the concept in historical studies; 6) Küng's use of paradigm as formulated by Kuhn, discussed in the context of two examples of modern usage of the term in vernacular religion; and 7) vernacular religion and modern hermeneutics as preachers attempt to relate local practices to their congregations. In order to use any combinations of these constructions in a positive manner, it is suggested that we develop a diagnostic technique which recognises that people have an inherent desire to discover ways of relating everyday experience to their religious expression. Such a method is developed using both Murphy and Tracy to show how attention may be paid to vernacular religion without succumbing to the trap of relativism.
9
CAMBOSE, ASTRID. "Reflections on Christian Magic". Martor. The Museum of the Romanian Peasant Anthropology Review 28 (15 de novembro de 2023): 138–46. http://dx.doi.org/10.57225/martor.2023.28.09.
Texto completo da fonteResumo:
This article tackles the much-disputed borderline between religion and magic, focusing on a sensitive subject that is still under debate: the Christian magic. The Christian doctrine states its irreconcilable opposition to magic, but in a practical perspective the line of separation between the two is quite blurred. The paper argues that many Christian priests and most of the Christian believers can be seen as practitioners of magic, like shamans, clairvoyants, or witches in more marginal cults. These practitioners form a very large community with shared practices of confronting evil. They interrelate on the grounds of timeless common magic representations. The paper suggests that in all religions, and despite the possible prescriptions of the religious authorities, the commoners produce and make use of their own version of that specific religion. Scholars call this version a popular, lay, or vernacular religion. The present article explores the cultural and social meaning of these terms. In the case of vernacular Christianity, should the interpretation focus on Christianity, or on the too vaguely defined term vernacular? And, in the latter case, is it sure that some vernacular features could still be called Christian? The present article proposes an analysis of field data separated from the usual religious frame of interpretation in order to reach a possibly different understanding of how popular religion actually works on a daily basis. Can popular practice transform any given religion into some sort of magic bearing the appearance and using the canonical religious symbols? The paper discusses contemporary examples based on the fieldwork I have conducted in villages with predominantly Orthodox Christian population and in villages with Roman Catholic population in the region of Moldavia, Romania, between 2015 and 2021. The data reflects the following practices: a) Fasting as a magic tool; b) Consecration of different substances and objects in order to sustain magic practices; and c) Special forms of religious service, such as “black liturgy” or “barefoot liturgy,” “cutting morsels,” priests’ curses, and priests’ help with believers’ oath-making. All these rituals have a religious appearance and at the same time they illustrate magic at work.
10
Lyutaeva, Mariya S. "Lived Religion and Vernacular Religion. Conceptualization of the Terms". Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, n.º 3 (20 de junho de 2023): 119–27. http://dx.doi.org/10.37482/2687-1505-v261.
Texto completo da fonteResumo:
The conceptual network used in modern religious studies is being constantly updated and supplemented with new terms, while “classical” concepts are undergoing semantic shifts as well. This paper is focused on the history of the notions of lived religion and vernacular religion, which entered the scientific lexicon in the late 20th century. Both terms relate to the study of everyday life and its philosophical understanding and are based on extensive empirical research as well as anthropological data. The concepts of lived religion and vernacular religion were proposed by scholars as an alternative to the traditional and widespread binary schemes for describing religion, which contrast the high/low, elite/folk and institutionalized/non-institutionalized forms of religion. The genesis and spread of these concepts reflected the general trend, which consists in refraining from applying a uniform Western European model and denominational theological discourse to the variable phenomena of religious experience. The term lived religion, which originated in memoirs and biographical literature, characterized the personal experience of Christians, extending to the daily religious practices of various traditions. Vernacular religion goes back to the Latin word vernaculus, which had been used to describe something native, local, domestic and, later, to distinguish the local language from the official Latin. The term was proposed by philologists to solve religious problems of studying unorganized, spontaneous, everyday and individual forms of manifestation of religion. Currently, both terms are being successfully used, including in Russian scientific discourse, in religious studies on various phenomena of materialization, kitsch, gender and many other aspects of religion.
Teses / dissertações sobre o assunto "Religion vernaculaire"
1
Punzi, Valentina. "Making (hi)stories in Amdo : voices, genres, and authorities". Electronic Thesis or Diss., Université Paris sciences et lettres, 2024. http://www.theses.fr/2024UPSLP011.
Texto completo da fonteResumo:
La thèse se compose d'une introduction et de quatre articles. Elle analyse la représentation du passé du point de vue des communautés tibétaines contemporaines d'Amdo. Cette dernière est une région linguistiquement et ethniquement diverse, située dans la partie nord-est du Plateau Tibétain, qui correspond aujourd'hui en grande partie à la province de Qinghai dans la République Populaire de Chine (RPC).Bien que les études de cas présentées dans les articles aient une portée géographique limitée, elles embrassent une étendue temporelle considérable. Basé sur des récits oraux enregistrés dans le village de Drakar, le premier article retrace l'inscription de trois généraux mongols dans le paysage tibétain par leur transformation en divinités protectrices. Le récit illustre que la division ethnique entre Mongols et Tibétains ne concerne pas seulement les humains, mais se transpose également dans le surnaturel. S'appuyant sur la polysémie du terme « bandit » en tibétain et en chinois, le deuxième article explore la transformation des définitions orales et écrites du banditisme en Amdo et son rôle dans le contexte politique chinois du XXe siècle. Basé sur la notion de participation générique de Derrida et sur la théorie de l'intertextualité des genres de Briggs et Bauman, le troisième article analyse la relation interdépendante entre « récit » et « histoire » à travers l'exemple du récit oral dans une communauté tibétaine du comté de rTse-khog, en rapport avec la Révolution Culturelle (1966-1976).Le quatrième article étudie comment les mémoires locales et les tensions ethniques liées aux activités minières des années 1930-1940 sont rituellement abordées dans un village tibétain du comté autonome hui de Hualong. Ensemble, ces articles démontrent que l'histoire est principalement comprise comme l'organisation narrative d'événements passés significatifs pour les communautés tibétaines contemporaines d'Amdo. Les données de recherche ont été collectées lors de mes missions de terrain en Amdo entre 2010 et 2018. Les sources principales incluent des interviews enregistrées, des photos et des vidéos. La méthodologie reposait sur des interviews qualitatives non structurées que j'ai personnellement menées en tibétain et en mandarin. De plus, j'ai consulté des livres d'histoire locaux publiés officiellement et non officiellement. Le cadre théorique s'appuie sur trois corpus distincts de la littérature académique : l'histoire comme narration, la mémoire collective, et la religion vernaculaire. En ce qui concerne « l'histoire comme narration », j'ai suivi l'approche de la Microstoria pour montrer comment le récit oral tibétain et l'historiographie officielle chinoise partagent une approche narrative du passé. Dans ce contexte, le genre collectif de l'(hi)story souligne la distinction floue entre les genres « histoire » et « récit » qui caractérise les deux. Par « mémoire collective », je fais référence à la dimension sociale où les Tibétains partagent et reproduisent des connaissances sur le passé. En m'appuyant sur la distinction d'Assmann entre mémoire communicative et mémoire culturelle, je soutiens que la mémoire culturelle tibétaine émerge comme une somme sélective de fragments de mémoire communicative que les individus jugent significatifs pour leur identité contemporaine. Selon la définition de Primiano, j'utilise « religion vernaculaire » pour désigner les multiples dimensions expérientielles de la religion telles qu'elles sont vécues par les individus dans leurs expressions verbales et non verbales de croyance. Dans les articles de la thèse, les croyances et rituels tibétains sont analysés comme des réponses aux besoins spécifiques du présent. En se concentrant sur les manières dont le passé est remémoré et réélaboré culturellement dans le contexte des communautés tibétaines d'Amdo, la thèse élargit notre connaissance des pratiques de création d'histoire et de mémoire dans la République Populaire de Chine dans son ensembleThe thesis consists of an introduction and four articles. It analyses the representation of the past from the standpoint of contemporary Tibetan communities in Amdo. The latter is a linguistically and ethnically diverse region in the northeastern part of the Tibetan Plateau, which today largely coincides with Qinghai Province in the People's Republic of China (PRC).While the case-studies presented in the articles have a limited geographic scope, they cover a considerable temporal stretch.Based on oral storytelling recorded in Drakar village, the first article retraces the inscription of three Mongol generals into the Tibetan landscape by means of their transformation into protective deities. The storyline testifies that the ethnic divide between Mongols and Tibetans does not only concern humans but is also transposed into the supernatural.Based on the polysemy of the term “bandit” both in Tibetan and Chinese, the second article traces the transformation of the Tibetan oral and written definitions about banditry in Amdo and its role within the political context of China in the twentieth century.Based on Derrida's notion of genre participation and Briggs and Bauman's theory of the intertextuality of genres, the third article analyzes the interdependent relationship between “story” and “history” through the example of oral storytelling in a Tibetan community in Tsekog County with regard to the Cultural Revolution (1966-1976).The fourth article analyses how local memories and ethnic tensions over mining activities occurred in the 1930s-1940s are ritually addressed in a Tibetan village in Hualong Hui Autonomous County.Together the articles demonstrate that history is primarily understood as the narrative organization of past events that are meaningful to contemporary Tibetan communities in Amdo.The data of the research were collected during my fieldwork trips in Amdo between 2010 and 2018. The main sources consist of audio recorded interviews, photos, and videos. The methodology was based on unstructured qualitative interviews that I personally conducted in Tibetan and Mandarin. In addition, I consulted officially and unofficially published local history books.The theoretical framework draws on three separate bodies of academic literature: history as narration, collective memory, and vernacular religion. With regard to "history as narration", I followed the Microstoria approach to show how Tibetan oral storytelling and Chinese official historiography share a narrative approach to the past. In this respect, the collective genre of (hi)story point at the blurred distinction between the genres “history” and “story” that characterizes both. By “collective memory” I refer to the social dimension wherein Tibetans share and reproduce knowledge about the past. Drawing on Assmann's distinction between communicative and cultural memory, I argue that Tibetan cultural memory emerges as a selective sum of pieces of communicative memory that people consider meaningful to their contemporary identity. Following Primiano's definition, I use “vernacular religion” to refer to the multiple experiential dimensions of religion as it is lived by individuals in their verbal and non-verbal expressions of belief. In the articles of the thesis, Tibetan beliefs and rituals are analysed as responses to specific needs of the present.By focusing on the ways the past is remembered and culturally re-elaborated in the context of Tibetan communities in Amdo, the thesis broadens our knowledge of history-making and memory-making practices in the People's Republic of China at large
2
Bowman, Marion Irene. "Vernacular religion and contemporary spirituality : studies in religious experience and expression". Thesis, University of South Wales, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285956.
Texto completo da fonte
3
Howard, Robert Glenn. "Passages divinely lit : revelatory vernacular rhetoric on the Internet". Thesis, view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3024516.
Texto completo da fonteResumo:
Thesis (Ph. D.)--University of Oregon, 2001.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 270-299). Also available for download via the World Wide Web; free to University of Oregon users.
4
Peter, Dass Rakesh. "Language and Religion in Modern India: The Vernacular Literature of Hindi Christians". Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:32108297.
Texto completo da fonteResumo:
A persistent interest in a particular type of Christian witness is found in a substantial amount of Hindi-language Protestant (hereafter, ‘Hindi Christian’) literature in modern India. Across a range of texts like Hindi translations of the Bible, theo-ethical works, hymns, biblical commentaries, and poems, this literature calls attention to a form of Christian witness or discipleship that both is credible and recognizable and is public.
This witness aims to be credibly Christian: as I will show, Hindi Christian texts have regularly rejected a Hindu concept like avătār in favor of a neologism like dehădhāran to communicate a Christian notion of incarnation in a predominantly Hindu context. Yet, the variety of polytradition (or, shared) words found in Hindi Christian texts suggests a comfort with loose religious boundaries. The witness aims also to be recognizably Christian. For instance, Hindi Christian texts on theology and ethics persistently reflect on a virtuous Christian life with a view toward perceptions in multifaith contexts. Perceptions of Christians matter to the authors of these texts. The attention to Christian witness in such literature, then, is to a very public form of witness. A reading of the works of three prominent Hindi Christian scholars – Benjamin Khan, Din Dayal, and Richard Howell – will show how a focus on the pluralistic context of Hindi Christian witness has shaped influential texts on ethics, theology, and evangelism in Hindi.
This dissertation is a first attempt in the academy of religion to study Hindi Christian texts in modern India. As a result, it seeks to achieve two goals: provide an introduction to Hindi Christian literature, and understand a prominent theme found in such literature. It is by no means an exhaustive study of Hindi Christian literature. Rather, it maps a literary landscape and subjects one trope therein to further examination. Protestant Christian literature in India has generally portrayed the purpose of Christian discipleship in two ways: by describing it as a response to salvific grace and by denying it is works righteousness. Hindi Christian texts shed light on another rationale: to present a credible and recognizable witness in a multifaith public context.
5
Sibson, Carol Anne. "‘Þys tale rymeth hou men in senne beþ’ : a study of vernacular verse pastoralia for the English laity c.1240 - c.1330". Thesis, Queen Mary, University of London, 2013. http://qmro.qmul.ac.uk/xmlui/handle/123456789/8631.
Texto completo da fonteResumo:
The Fourth Lateran Council of 1215 promoted regular and effective religious instruction for the parish laity. This was facilitated by the development of preaching and instructional texts – works known as pastoralia – which proliferated throughout Europe. This dissertation explores the phenomenon of vernacular pastoralia written in rhymed verse, works intended for oral performance to a lay audience. My focus is on the work of four writers of sacramental instruction in Anglo-Norman and Middle English. The earliest text considered is the Anglo-Norman Corset, written circa 1240-50 by Robert the Chaplain. The other three authors were more or less contemporary, all writing in the late-thirteenth or early-fourteenth centuries. I examine three penitential poems by the Franciscan friar, Nicholas Bozon: Pus ke homme deit morir, Tretys de la Passion and Le char d’Orgueil, and then Handlyng Synne by the Gilbertine, Robert Mannyng. I finally consider the religious poems of William of Shoreham, a vicar in rural Kent, concentrating on De septem sacramentis and On the Trinity, Creation, the Existence of Evil, Devils, Adam and Eve. While all these writers confronted the challenges of providing religious instruction for the laity, their efforts also reflected a concern with social issues and an awareness of the literary nature of their verse enterprises. The texts frequently employed poetic or fictive devices found in popular literary genres and, whilst these illuminated and entertained listeners, they sometimes rendered the teaching obscure. The meeting of sacramental exposition, social discourse and literary invention resulted in complex textual interplay and tension, as well as in memorable formulations of faith. This dissertation considers the content of verse pastoralia in their historical context and aims to assess how the texts may have been received and understood by parishioners in thirteenth- and fourteenth-century England.
6
Padenou, Guy-Hermann. "Architecture, environnement et société : la cosmogonie des trois mondes des Tamberma au Togo". Toulouse 2, 2003. http://www.theses.fr/2003TOU20026.
Texto completo da fonteResumo:
Cette thèse traite de la complexité des rapports entre l'architecture, l'environnement et la société, chez les Tamberma du Togo en intégrant la diversité des indicateurs relatifs à la culture, l'habitat, l'organisation sociale et spatiale, et aussi l'environnement dans lequel ils évoluent. Elle permet de mettre en évidence la représentation que cette société se fait du monde, et d'analyser la manière dont cette représentation est transposée sur sa production architecturale. Ce travail nous a amené à identifier les moteurs de l'organisation sociale et spatiale des Tamberma, et à clarifier, au travers de la perception et de la mise en ordre pratique et symbolique de l'espace et du temps qui caractérisent cette société, les rapports qu'elle entretient avec son environnement. De plus, cette étude dynamique d'une société qui a su préserver la plupart de ses caractéristiques culturelles, nous permet de montrer la manière dont celle-ci intègre la changement que lui apporte le "monde moderne"This thesis deals with the complexity of relationship between architecture, environment and society, about the Tamberma people in Togo. It integrates a variety of indicators with respect to their culture, settlement, social and spatial organization, and also the particularities of the environment in which they progress. This work allows us to highlight the Tamberma's representation of the world, and analyse how that representation is adaptated on the architectural production. It leads us to identify the main elements of the social and spatial organization of the space and the time, to clarify what characterizes the people and the links he maintains up with its environment. Furthermore, this dynamic study of a society who has succeeded in preservating most of its cultural characteristics, allows us to demonstrate how that society integrates the change the "modern world"
7
Randhawa, Amanda. "Being Punjabi Sikh in Chennai: Women's Everyday Religion in an Internal Indian Diaspora". The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555660281989779.
Texto completo da fonte
8
Ferguson, Jamie Harmon. "Faith in the language reformation biblical translation and vernacular poetics /". [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3274929.
Texto completo da fonteResumo:
Thesis (Ph.D.)--Indiana University, Depts. of Comparative Literature and English, 2007.Title from PDF t.p. (viewed Nov. 11, 2008). Source: Dissertation Abstracts International, Volume: 68-07, Section: A, page: 2932. Advisers: Herbert J. Marks; Judith H. Anderson.
9
Chen, Chie-peng. "Taiwanese vernacular architecture and settlements : the influence of religious beliefs and practices". Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/19622.
Texto completo da fonteResumo:
In analysing architectural environments, several approaches can be used. In this thesis, a religious viewpoint is adopted to interpret Taiwanese architecture and settlements, and the relationships between religious beliefs and the built environment are therefore mainly emphasised. Three important Chinese traditional life notions, feng-shui (geomancy), the supernatural, and ethics have been applied to interpret those relationships throughout the thesis. The thesis is composed of two main parts covering, first, vernacular Taiwanese houses, and, second, settlements. A distinction is also made between static and dynamic aspects. Statically, it is shown how the Taiwanese people, by means of the three traditional notions of feng-shui, the supernatural and ethics, arrange their architectural spaces and spatial elements and engage the whole construction process in building their vernacular houses and settlements in order to maintain a harmonious relationship between gods, ancestral spirits and ghosts. But, an analysis is also made of various religious activities which are intimately related to vernacular houses and settlements to show how they have been applied to further improve the harmonious relationship dynamically. The historical, social, religious and architectural background to the development of Taiwan are described first of all. The two stages of the process of the construction of Taiwanese architecture, first the selection, by virtue of the concepts of feng-shui, of an auspicious site for a building and its spatial elements, and, second, the holding of a series of ceremonies which seek to unite man and nature, and man and supernature, are then outlined. The concepts of feng-shui, the supernatural and ethics are used to interpret the meanings of the main spaces of vernacular houses and the relationships between those spaces and many rituals of Taiwanese life. It is shown how the early immigrant society of Taiwan, as a result of social and economic factors, was transformed into an indigenous society, in which different groups lived together in settlements. A relationship between the layout of these settlements and the cosmos was developed by the use of yasheng objects and rituals along with Chinese concepts of the cosmos.
10
Kay, Devra. "Women and the vernacular : the Yiddish tkhine of Ashkenaz". Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670310.
Texto completo da fonteLivros sobre o assunto "Religion vernaculaire"
1
G, Lienhardt R., James Wendy e Johnson Douglas H, eds. Vernacular Christianity: Essays in the social anthropology of religion. Oxford: JASO, 1988.
Encontre o texto completo da fonte
2
Acri, Andrea, e Paolo E. Rosati. Tantra, Magic, and Vernacular Religions in Monsoon Asia. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003281740.
Texto completo da fonte
3
Dinh, Phuong Quoe. Culture, religion, and traditions. Berkeley, CA: IASTE, 2016.
Encontre o texto completo da fonte
4
Gunn, C. Ancrene Wisse: From Pastoral Literature to Vernacular Spirituality. Cardiff: University of Wales Press, 2007.
Encontre o texto completo da fonte
5
Wendy, James, e Johnson Douglas Hamilton 1949-, eds. Vernacular Christianity: Essays in the social anthropology of religion presented to Godfrey Lienhardt. New York: Lilian Barber Press, 1988.
Encontre o texto completo da fonte
6
Latter, Rosemary. Invocations of ethnicity, nationalism, and religion in heritage strategies. Berkeley, CA: Center for Environmental Design Research, International Association for the Study of Traditional Environments, University of California at Berkeley, 1998.
Encontre o texto completo da fonte
7
Catholic Church. Congregatio de Cultu Divino et Disciplina Sacramentorum. Liturgiam authenticam: Fifth instruction on vernacular translation of the Roman liturgy. Washington, D.C: United States Conference of Catholic Bishops, 2001.
Encontre o texto completo da fonte
8
Dorothea, Kullmann, e Pontifical Institute of Mediaeval Studies., eds. The church and vernacular literature in medieval France. Toronto: Pontifical Institute of Mediaeval Studies, 2009.
Encontre o texto completo da fonte
9
Pearson, David. Earth to spirit: In search of natural architecture. London: Gaia Books, 1994.
Encontre o texto completo da fonte
10
Ervin, Brenda. Country faith: Rural America stories of faith from forty of the most inspirational people of our time. [Hartland, MI]: Rural America Books, 2009.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Religion vernaculaire"
1
Rex, Richard. "Vernacular Religious Culture". In Henry VIII and the English Reformation, 104–32. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-22586-6_5.
Texto completo da fonte
2
Rex, Richard. "Vernacular Religious Culture". In Henry VIII and the English Reformation, 83–106. London: Macmillan Education UK, 2006. http://dx.doi.org/10.1007/978-0-230-20813-1_4.
Texto completo da fonte
3
Marchenko, Alla. "‘Vernacular’ and ‘official’ memories". In Memory and Religion from a Postsecular Perspective, 348–68. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003264750-22.
Texto completo da fonte
4
Trajanovski, Naum. "Official quests, vernacular answers". In Memory and Religion from a Postsecular Perspective, 222–42. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003264750-14.
Texto completo da fonte
5
Kamwangamalu, Nkonko M. "African American Vernacular English, Religion and Ethnicity". In The Sociology of Language and Religion, 190–204. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230304710_9.
Texto completo da fonte
6
Williams-Krapp, Werner. "The Erosion of a Monopoly: German Religious Literature in the Fifteenth Century". In The Vernacular Spirit, 239–59. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780230107199_11.
Texto completo da fonte
7
Surtz, Ronald E. "Female Patronage of Vernacular Religious Works in Fifteenth-Century Castile: Aristocratic Women and Their Confessors". In The Vernacular Spirit, 263–82. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9780230107199_12.
Texto completo da fonte
8
Povedák, Kinga. "Securitization and vernacular securitization of religion in communist Hungary". In Religion as Securitization in Central and Eastern Europe, 162–78. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380597-9.
Texto completo da fonte
9
Grendler, Paul F. "What Piero Learned in School: Fifteenth-Century Vernacular Education". In Renaissance Education Between Religion and Politics, IV—1—IV—22. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003553908-4.
Texto completo da fonte
10
Sarfati, Liora. "Urban Development and Vernacular Religious Landscapes in Seoul". In The Palgrave Handbook of Urban Ethnography, 499–517. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-64289-5_28.
Texto completo da fonteTrabalhos de conferências sobre o assunto "Religion vernaculaire"
1
Arai, Kazuhiro. "Vernacular Religion and SNS-Media Practices". In 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.80.
Texto completo da fonte
2
Burguete Gil, Carmen. "Restoration of the stained glass windows of the British Cemetery of Valencia". In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15138.
Texto completo da fonteResumo:
Light is a phenomenon that, due to its mysticism, has often been used by different religions and philosophies. In art, this phenomenon is directly related to stained glass windows. In the Middle Ages they were made by glaziers who followed artisanal techniques. These techniques were developed in the heyday of stained glass, but afterwards they were on the verge of disappearing for several centuries. In the 19th century stained glass reappeared but the lack of knowledge about the original artisanal techniques was a great problem. Nowadays, the same problem has to be faced, stained glass windows are features worthy of preservation, but their construction and therefore their maintenance require artisanal techniques which are now disappearing. An example of the reappearance of these skills can be found in the restoration of the stained glass windows of the British Cemetery of Valencia by a special employment centre, run by specialists and carried out by artisans in glass work. This paper will present the work carried out in the recovery of this part of the Valencian traditional heritage, presenting all the stages, such as disassembly, repair and replacement. In addition, this paper will explore the results of the work, restoring the splendour of the windows to the buildings in which they are placed.
3
Seyyed, Hossein Nasr. "The Significance of Islamic Manuscripts". In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.02.
Texto completo da fonteResumo:
The people (al-ummah) Who were destined to receive the revelation in which the above verses are contained, could not remain unaffected on the human level by either the central significance of the Pen which God takes to witness in the verse cited above, nor by the inexhaustibleness of the treasury of the Words of God. The ummah which created Islamic civilization could not but live by the pen and its fruit in the form of the written word. Nor could it cease to produce a great number of works written primarily in Arabic, secondarily in Persian, and then in nearly all the vernacular languages of the Islamic world ranging from Turkish to Malay and Bengali to Berber. The civilization which received the imprint of the Qurʾānic revelation produced a vast corpus of writings which has probably not been matched in quantity by the literature of any other civilization before the discovery of printing. It also produced a body of writings which contains not only the thought. art, and sentiments of that notable segment of humanity which comprises the Islamic people, but also many of the intellectual and scholarly treasures of The civilizations of antiquity to which Islam became heir and much of whose heritage it preserved in accordance With its function as the last plenar religion of this humanity. Moreover, manuscripts were written by Muslims or minorities living within the Islamic world which contain knowledge of other civilizations and peoples.