Дисертації з теми "Cu2Te"
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Boubali, Mahjoub. "Equilibres de phases dans les systèmes Ag2Te-Tl2Te et AgTlTe-Cu2Te : propriétés thermoélectriques des phases isolées." Montpellier 2, 1991. http://www.theses.fr/1991MON20013.
Повний текст джерелаPierre, Hélène. "Le culte de Déméter en Italie du Sud." Toulouse 2, 2007. http://www.theses.fr/2007TOU20070.
Повний текст джерелаThis thesis of History analyzes the worship of Demeter, goddess of agriculture and the fertility, within the precise framework of South Italy. This regional study of one of the Greek worships most widespread in the Greek world and showing facets quite different from one area to another, opened very interesting prospects. The fundamental question raised by this study is that of the place reserved for the worship of Demeter in Magna Graecia, area of the Greek Occident where Greek and indigenous mixed. A preliminary work was essential to define the identifying information of the worship on the basis of material of Greece, Asia Minor, Aegean Islands and Sicily (chap. I). Only these criteria could guide the historian in the composition of an inventory of the testimonia of the worship of Demeter in Magna Graecia. These testimonia are very different : old literary texts, epigraphic documents, ancient coins, iconography of italiote vases but also attic vases found in South Italy and of course archaeological testimonia, were joined together in a topographic catalogue (Catalogue). The typological stepping of these very heterogeneous sources (chap. II) then allowed to give them all their direction, on the scale of very whole South Italy and beyond on the scale of the whole of the Greek world. Lastly, a final chapter tries to determine the chronological development and the geographical distribution of the worship in South Italy as well as the face and the fields of action of Demeter in this area of the Greek Occident (chap. III)
Saad, Charles. "La disparité de culte matrimoniale." Paris 11, 2004. http://www.theses.fr/2004PA111004.
Повний текст джерелаBenseddik, Nacéra. "Le culte d'Esculape en Afrique." Paris 4, 1995. http://www.theses.fr/1995PA040110.
Повний текст джерелаBrought to Africa, Asklepios-aesculapius, the Greek god of medicine has been assimilated to the Punic god Eshmun and to a Libyan healing deity like Macurgum at Vaga. Analysis of the geographical and social distribution of the testimonies of the cult, all over Africa, shows first a diminishing veneration away from its centers of influence, that is to say the region of Carthage and Lambaesis. It let appear, secondly, many aspects of Aesculapius. In proconsularis, the god is sometimes that of Epidaure and of the Tiberin Island, and sometimes the imported god who has been transplanted on a local healing deity, either Libyan or Punic, worshipped alone or with Caelestis; in baths and watering places of the same province, he's been worshipped with Hygieia. In Numidia, a great fervor has been expressed to Aaesculapius and his daughter by the legionaries of the IIIa Augusta; in some places, the cult took a civilian aspect as well. Evidence is poor in Mauretania : in Caesariensis, the cult is present principally in the capital, whereas it's nearly missing in Tingitania
Ehrenberg, Alain. "Le culte de la performance." Paris 7, 1991. http://www.theses.fr/1991PA070080.
Повний текст джерелаThe increasing number of forms of conquest in the frech political, social and mental space symbolize a way of life and norms of comportment in regard to competition. What are the meanings of these news representations of society and individual? which of liable hypothsesis could render an account? those are the two questions this thesis try to answer, through the analysis of change of statut of the competitive sport, the mass consumption and of the economic competition, which form those three parts of this inquiry. Two interdependant hypothesis explain these changes : a new definition of action urging individual on being visible ; an inflexion in sensitiveness balance that make justice the result of competition. These changes are also related to the st-back of the representation of society in terms of social classes, to the disqualification of discipline as a prevailing method to exercice power, to the crisis of republican political culture, and to a vision of the future in terms of permanent changes
Finkelstein, Marta R. "Cute As A Button." VCU Scholars Compass, 2015. http://scholarscompass.vcu.edu/etd/3795.
Повний текст джерелаCilli-Dogru, Elmas. "Recyclage des déchets de terre cuite." Thesis, Limoges, 2016. http://www.theses.fr/2016LIMO0128.
Повний текст джерелаRecycling or reuse of demolition waste from individual houses, small collectives and industrial sites built with fired clay bricks, is currently limited by the presence of mixed waste, which is mainly an assembly of fired clay bricks, mortar and gypsum. In the perspective to valorize fired clay waste from demolition, the presence of gypsum, which may contain sulfates, is a restriction. Currently, the main end-of-life option for non-dissociated fired clay waste is the landfilling in waste storage facilities of class 3. The aim of this PhD thesis is to develop a separation process of mixed fired clay waste, environmentally more friendly than landfilling, in order to recover and valorize secondary raw materials in relevant industrial sectors. A study of the deposit has been done to identify the nature of the mixed demolition waste and to supply representative waste samples. Those samples enable to define the adhesion mechanisms at the interfaces. Then, a separation method has been developed. Finally, three routes have been investigated in order to valorize the recovered clay bricks
Melchior, Jean-Philippe. "Communisme et culte de la personnalité." Paris 1, 1990. http://www.theses.fr/1990PA010282.
Повний текст джерелаThe ideological and organised centralisation, carried to its extreme by Stalinism, gave way to a group conciousness among communists who were about to develope exaltation in their collective mission. Rapidly after the taking of power, the organisation transposed the feelings of fascination submission towards the leader into a national scale; until then these feelings had concerned with the militants only. The communist party, the possessor of the supposed true and only thought, exerted its monopolistic power on the society which it was looking to unify around all its values and its historical project. In this goal, the leader should facilitate by his words and his symbolical omnipresence the unification of the social body. The worship of Lenin, inseparable from the search for legitimacy by the new power, and the first greatest soviet ritual, was envisioned as the encounter of the political ambition to strengthen the still fragile regime with some part of the culture before the revolution. The worship of Stalin, ideal pattern of the cult in the communist party, began to take shape from a charismatic image. The individuals, isolated by stalin's totalitarism, were bound to have a single point of reference : an infaillible leader
Bonnery, André. "Narbonne paleochretienne. Les edifices du culte." Université Marc Bloch (Strasbourg) (1971-2008), 1986. http://www.theses.fr/1986STR20011.
Повний текст джерелаThe book deals with the christian origins of narbonne, through the knowledge of the cult monuments that have left material marks on the ground, or trough the engraved monuments kept in the museums of the town. It first studies the martyrium of the first bishop, paul, who evangelized the city in the course of the third century, and its shows the development of the cult that was organized around his tomb, as soon as the end of the fourth century. The difficult question of the situation of the fourth century cathedral is opened by the exam of a basilica with quadrangular chevet and of its baptistry in crypt. The architectural features of the monument particularly revealed syrian influences. A new reading of the dedicarory inscription of bishop rusticus, the study of the written documents about the ancient cathedral and the exam of architectural traces still existing, allow to know the ecclesia built inside the wall, in the fifth century. Thanks to the litterary sources and to the epigraphic monuments, the churches of suburbium can be situated. Saint marcel and saturnin basilica witnesses, with its reliquary, the ancientness of the worship for african martyrs. Saint felix basilica was stood up to honor the relics of the martyr of gerone. At the time of wisigoths it be came the cathedral for arians. The altar of minerve which comes from it, probably gives the opportunity to define one of the most ancient typologies of mensae in the septimano-catalan country. A last monument is analysed. It is a little monument which faithfully reproduces jesus'tomb after the improvements done at the time of constantin. So, through the monuments of cult it built during the first centuries, we can see the various impacts on the christian community of narbonne
Bonnery, André. "Narbonne paléochrétienne les édifices du culte." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb37596148s.
Повний текст джерелаLarouche, Gaëtane. "La folkorisation du patrimoine, culte de l'identité." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22090.pdf.
Повний текст джерелаGLOKPON, KOKOU. "Le culte des jumeaux chez les Adja." Paris 7, 1986. http://www.theses.fr/1989PA070041.
Повний текст джерелаAmongst the adja people, twins are considered gods, either of marine origin if they are born paralysed, without arms or blind, or of forest origin if they are born healthy, having been born under the totemic protection of the guardian monke y. This monkey is the object of some very complex purification rites. Throughout the twins'lives, each important phase i s marked by other cultural practices, as well as their funerals
Bouzidi, Jamila. "Vénus en Proconsulaire : l'iconographie et le culte." Paris 4, 1993. http://www.theses.fr/1993PA040203.
Повний текст джерелаVenus in Proconsularia has an important repertory and a few of shrines. She appears nude or half-draped. This motif has a remarkable diffusion,especially during the third and the fourth century. She is a goddess of pleasure and fertility. .
Thériault, Gaétan. "Le culte d'Homonoia dans les cités grecques." Doctoral thesis, Université Laval, 1994. http://hdl.handle.net/20.500.11794/20104.
Повний текст джерелаLarouche, Gaetane 1957 Carleton University Dissertation Canadian Studies. "La Folklorisation du patrimoine: culte de l'identite." Ottawa.:, 1997.
Знайти повний текст джерелаSallenave, Pierre. "Le culte de la langue : essai d'analyse matérialiste." Mémoire, Université de Sherbrooke, 1990. http://hdl.handle.net/11143/9971.
Повний текст джерелаPinna, Mario. "Recherches sur le culte d'Apollon en Asie mineure." Bordeaux 3, 2010. http://www.theses.fr/2010BOR30094.
Повний текст джерелаMy research is the first catalogue of the Apollonian cults in North-Western Asia Minor. The study of the documents concerning Apollo in Mysia, Aiolis and Troas has shown the importance of this deity and the persistence of his cult since the eighth century BC until the third century AD. Most of the cities adored Apollo, but there are few temples or sanctuaries given the evidence left by ancient authorities. The geographical distribution of the places devoted to the cult of Apollo is rather homogeneous and is concentrated on the coasts. In Mysia, we notice the cult of Apollo Aktaios: in Troas there is the famous sanctuary of Apollo Smintheus while in Aiolis the ancient cult of Apollo Gryneios is attested. My research has also identified less known cults and the links between Apollo and other deities. The cult of Apollo Kechenos , a less well-known cult celebrated in Troas, has once again been connected to Apollo. It is proven by a locust-shaped amulet which was given as an ex-voto in the era of Pisistratus. A numismatic study has allowed me to establish genuine links between Apollo, Hecate, Demeter and Pegasus. These deities linked to the cult of death represent the dark side of our divinity: the sun god has been seen as a psychopompus accompanying people during their lives and putting them into other deities' care after. The presence of a feminine deity on the coins of Pergamon has permitted me to identify a link between Apollo and Hygieia. This etiological connection wanted by the Attalid dynasty assesses Apollo's role as a healer and links him to Athens and the cultural inheritance of the Greek world of Anatolia
García, Gavidia Nelly. "La guerison dans le culte a maria lionza." Paris 7, 1987. http://www.theses.fr/1988PA070011.
Повний текст джерелаMaria lionza's worship is a religious practice, then a social phenomenom. This practice is well spred in venezuelian society. Its development and expansion are related to the changes appeared in venezuelian society during the last seventy years. This society changed from an agricultural export economic model into a mineral export model based on oil exploration and explotation. In this religious practice, representations are showed by means of rites of divination, possession and illness recovery. During the illness recovery practices, one uses plants, massages, ablutions, baths. When illness is a sign of "divin's choice", recovery consists at transformating it from "sauvage possession" into "sacred possession". Otherwise, it means the socialisation of possession's crise. This worship has two complementary poles: divinities incarnation and therapeutical meaning. Priests and priestess use their "sacred powers" for relieving those who make appeal to this practice. Recovery practices are ritual ceremonies. Their social fonction consists in renforcing the group's cohesion, allowing its members
Segré, Gabriel. "Elvis Presley : héros mythique et objet de culte." Paris 10, 2000. http://www.theses.fr/2000PA100070.
Повний текст джерелаFlores-Lonjou, Magalie. "Édifices et lieux de culte en droit français." Bordeaux 1, 1992. http://www.theses.fr/1992BOR1D021.
Повний текст джерелаThe separation act of december 1905 did not succeed in unifying the legal system of the cultural buildings. Their juridical status depends either on their geographical situation or on the person who owns them. The majority of them are however governed by public laws. Although the act of worship is private, it is always submitted to the public legal entity through the need to safeguard public order or the various subventions allocated to the places of worship. Given the existing disparities and the various modifications to the separation act, it would be necessary for the different confessions in france to have the same treatment with regard to the places of worship. The recognition of the religious phenomenon should also lead to a better understanding of the relationship between the state and the different confessions
Bourgeois, Claude. "Divona : archéologie du culte gallo-romain de l'eau." Paris 4, 1987. http://www.theses.fr/1987PA040088.
Повний текст джерелаThere are many studies of this form of worship but they are based essentially on epigraphy which gives divinities’ names, and on folklore which might have retained memories of it. They are seldom based on realia. As for archeology, the offering of often modest but numerous ex-voto, according to their destination (whether they were made of wood, sheet metal or stone, anatomical or pathological, etc. ) or their function (ceramics, coins, etc. ) was the rite which left the greatest number of traces. Sanctuaries, as for them, may have been barely arranged springs (but neither rivers nor lakes) as well as monuments (fountains, divonnes, monumental fountains, a few "nymphees", etc. , but no wells), they were also numerous, varied and built according to a centered plan rather than against something. They were more often than not very modest and many of them were at least partly made of wood. Although there were also complex sanctuaries, in towns, often in the conciliabula, and in rural areas, running water always retained the main role. In the pantheon, some eighty divinities gathered, often local or water-related ones. There was no hierarchical organization among them even if they were less scattered than it could first seem : half of the acknowledgements were addressed to mother-goddesses and comparable divinities, among which the nymphs, a quarter to local male divinities, like borvo, and the last quarter to divinities bearing roman names, like Apollo, Mars, and Neptune. Usually, their iconography was classical. Most of them were healers or protectors. Finally, whereas this form of worship was natural, it was not naturalistic: Divona was the divinity of the fountain; she was not the water of the fountain. The relations with water, in a total freedom of worship, were sincere and often individual ones; the number and variety of the realia show it
Bourgeois, Claude. "Divona archéologie du culte gallo-romain de l'eau /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb376033436.
Повний текст джерелаWitulski, Thomas. "Kaiserkult in Kleinasien : Die Entwicklung der kultisch-religiösen Kaiserverehrung in der römischen Provinz Asia von Augustus bis Antoninus Pius /." Göttingen : Fribourg : Vandenhoeck & Ruprecht ; Academic Press, 2007. http://catalogue.bnf.fr/ark:/12148/cb410972868.
Повний текст джерелаSeminega, Tharcisse. "Accélération de l'affinage de fromages à pâte pressée cuite et non cuite à l'aide de la protéase neutre de Bacillus subtilis." Vandoeuvre-les-Nancy, INPL, 1988. http://www.theses.fr/1988NAN10055.
Повний текст джерелаSeminega, Tharcisse. "Accélération de l'affinage de fromages à pâte pressée cuite et non cuite à l'aide de la protéase neutre de Bacillus subtilis." Grenoble 2 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37618526k.
Повний текст джерелаDufour, Stéphane. "La mise en valeur culturelle des lieux de culte catholique et de leur mobilier liturgique : un paradigme de l'ambivalence culte et culture." Avignon, 2003. http://www.theses.fr/2003AVIG1039.
Повний текст джерелаNsumbu, Joseph. "Culte et société : le culte chrétien comme réflexion critique d'une société moderne africaine : cas du chant dans la Communauté évangélique du Zaïre /." Uppsala : Université d'Uppsala, Faculté de théologie, 1995. http://catalogue.bnf.fr/ark:/12148/cb357619576.
Повний текст джерелаMasson, Grégoire. "Asclépios/Esculape et Hygie en Gaule et dans les Germanies." Grenoble 2, 2007. http://www.theses.fr/2007GRE29022.
Повний текст джерелаThis thesis aims to define all the aspects and realities of Asclepius/Aesculapius and Hygiea's presence in Gaul and Germania, the way in which they were received there and their distinctive characteristics. The inscriptions recorded refer to the God of Healing by his Greek or Latin theonym without any accompanying "native" or local epithet. The god invoked is therefore definitely the Greco-Roman Asclepius/Aesculapius, sometimes associated with other deities (Roman in this case) in Germania. His daughter Hygiea is also mentioned in the inscriptions. 16 men or women, in Gaul and Germania, bear theophorics names based on the theonym Asclepius and 17 on the theonym Hygiea. The inventory of the iconographical sources has led to the creation of a completely new iconographical "corpus". For Asclepius/Aesculapius, a total of 74 monuments and objects has been recorded; for Hygiea, 51 monuments and objects. The detailed thematic cartography compiled from the total number of references found, defines the geographical limits of Asclepius/Aesculapius and Hygiea's cult in Gaul and Germania. As in other regions of the Roman world, Asclepius/Aesculapius was "in competition" with other deities whose activities were linked to healing. The study of the relationship between medicine in Gaul and these deities shows that they were known and honoured by medical practioners and that some of these learned healers believed in the efficiency of the god and his partner in healing occular complaints, as shown by, inter alia, the joint presence of Asclepius/Aesculapius and Hygiea, and colyrium seals
Grosjean, Sophie. "Le culte de Déméter et de Coré à Cyrène." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040182.
Повний текст джерелаThe objective of this thesis is to study Demeter and Persephone’s singularity at Cyrene. Throught the personnality of the two deities and the rites performed in their honour, we explain how they worship and how original they were. The rapid expansion of their worship in Cyrene and the popular appeal that it raised were due to a prior chtonic goddess of fertility whose personality was strong enough not to be literally swallowed up by the Greek goddess of the colonizers. The Libyan Demeter hides under the mask of a canonical deity, a fantastic green power rooten in the soil and connected to the world of the dead. This is not a simple analogy between two existing cults and cannot occur without a movement of deep faith. The changes undergone by the goddesses of Cyrene existed potentially in the imported deities by the first Cyrenians. But barbaric rituals were introduced to enable them to flourishin Libyan territory. This phenomenon doesn’t merge into a confusion between the characteristics of the Libyan deities and the Greek gods, but rather deities living together and allowing goddesses being richer as they mingle together. Finaly, the contact between the two civilisations did not upset the Greeks and the natives : the Cyrenian Demeter, just like the Libyan deities of fertility, remained totally original even when the syncretism phenomenal took place
Selmi, Slah. "Le culte impérial en Afrique Proconsulaire au IIIè siècle." Paris 4, 2006. http://www.theses.fr/2006PA040162.
Повний текст джерелаThe worship of the Roman emperor is ancient in Africa Proconsularis. It dates back to the reign of Auguste. At the beginning of the third century, the Africans were equipped with a rich religious experience. As the dynasty that started to reign in Rome had the African origin, the Africans continued to serve the imperial cult. It is therefore a co-patriot cult. Consequently, the cult witnessed its peak during the Severes reign. The cult focused on the divi and divae. However, the living emperor profited from so many homage in divine characteristics. With the worship celebrated in the honor of Roma Aeterna the originating ones in Proconsularis expressed a capital devotion to the genius and the numen imperatoris with its domus Augusta and divina and especially with its virtues. During the Crisis and under Tetrarch, the imperial worship had been declining. The massive extension of Christianity was the essential factor of its slope. It came to destroy one of the bases of Roman civilization. Indeed, it is too early to speak about the dead of the imperial worship in Africa Proconsularis of this century because at the dawn of the Christian empire, the Africans continued to adore Tetrarchs of their alive. The epigraphy reveals the evidence of their attachment to the Roman sovereign
Poitte, Claude. "Le culte des déesses-mères en Gaule : (inventaire épigraphique)." Tours, 1988. http://www.theses.fr/1988TOUR2018.
Повний текст джерелаIn a geographic area including the northern italy, the narbonnaise, the three gauls, we have noticed 232 inscriptions dedicated to matrae, matres, matronae, proxumae, suleviae, dianas and junos. Hardly one third of these texts invoke divinities protecting the faithful's pecundity, health and life. These divinities also play a funerary part and distribute consumer goods in very few dedications. In 15% of the texts, the mothers protect the regions, the people, the vici, the roads. In 13,4% of the testimonies, they are more or less linked to the imperial cult. The texts clearly show three religious stratas. The first one is composed of the matrae, matronae, proxumae and suleviae, celtic ones beyond all question. The third one includes the dianas, the dominae, fatae, junones and matres who bore a roman influence. The inscriptions allow to know the votaries better too : 75% of them are men; 62% of them wore the tria nomina, but we cannot assert that all of them were of a roman origin. As a matter of fact, we can suppose that a great number of them were of a gallic origin, particularly in transalpina. Finally, 18% of those who have offered the dedication have a greek nickname. The cult of the mothers essentially was a private cult. But when it was public, ceremonies took place, as the monuments of northern italy can show it. So, as an evidence, the mother-divinities were very popular divinities
Porcier, Stéphanie. "Mnévis. Recherches sur le culte du taureau sacré d'Héliopolis." Montpellier 3, 2009. http://www.theses.fr/2009MON30036.
Повний текст джерелаMonograph aiming to document the cult of Mnevis, the sacred bull of Heliopolis. This research work is presented in two volumes : a study volume and a documentary volume. The first section of the study volume is devoted to Mnevis as a sacred animal : his history, his names, his divine syncretic forms, his epithets, his family, his staff, his place of life, his festivals, his funeral rites (mummification, burial, mourning), his cult and his worship outside of Heliopolis. The second part concerns the toponymy and topography of Mnevis bulls’ necropolis area. The last part deals with all aspects of the theology of Mnevis-god. The documentary volume, lists all known sources on Mnevis, classified by types. For the first time, Greek sources from Egypt are presented together with non-Egyptian documents
Seraïdari, Katerina. "L'éternel présent : légendaire et culte des icônes en Grèce." Paris, EHESS, 2000. http://www.theses.fr/2000EHESA078.
Повний текст джерелаSantana, Silvio de. "Contribution à une analyse sémiotique du culte brésilien "Umbanda"." Paris 3, 1985. http://www.theses.fr/1985PA03A063.
Повний текст джерелаPelizzari, Elisa. "Possession et thérapie : analyse comparée du culte saar, Somalie." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0074.
Повний текст джерелаThis thesis presents some anthropological data concerning a family of spirit possession cults, the saar one (mingis, boorane or sheekh xussen, lumbi, sharax and wadaaddo). These cults are widespread among cushitic-speaking people of somalia, north-eastern kenya and southern ethiopia (somali and oromo) and among the "lowcaste" groups of central somalia (jareer, boon and reer-manyo). The study is centred on the cults origin myths, on the ritual practices and beliefs about spirits (saar or zar), and on possession as an individual experience. In fact, according to local traditions, illnesses and misfortunes are believed to be caused by the saar (or zar). These spirits are appeased ceremonially by specific sacrificial acts. During her inquieres the author has met the leaders who organize the ritual-setting and their patients (still living in their own countries or abroad, in exile)
Ramirez, Alesia. "Un syncrétisme religieux vénézuélien : le culte à maria lionza." Toulouse 2, 1987. http://www.theses.fr/1987TOU20101.
Повний текст джерелаIn venezuela we can observe a great movement in religious matters similar to the ones found in other countries of latin america, where believers return to religious practices that were considered as having disappeared. Attracted by the richness and diversity of some of the popular means of expression, we chose to explore the religious behaviour of the venezuelian population. Therefore, we decided to study the worship of maria lionza - a popular religion today which is particular to venezuelians. This magical and religious form of worship arises from the blending of autochton aborigonals with catholic and black african elements during colonization. In its contemporary expression, other religious elements enrich this original mix - mainly the kardec spiritism and the cuban santeria. This cult of local and rural origin reappears in the nineteen twenties, and since then has gained significant demographical and territorial expansion. This worship, if considered of local and peasant origin is not any more limited to the lower classes of population. Due to the urbanisation and industrialisation of the country, the social characteristics of its adepts are shifting, thereby touching the middle classes. This image corresponds to the religious mentality of the popular segments of the population who live their need for the sacred in a very specific way. This maria lionzan "cosmovision" defines and manifests itself through the ritual, the beliefs and their conception of life, death, life after death, the body and the spirit. The implementation and expansion of this cult corresponds to the socio- economic changes that have occured in this country. We consider that the main reason for this significant growth is the search for ethnic roots, and the revalorisation of traditional forms of identification. This evolution is particularly favorised by the migration movements of the population from rural to urban zones, and by the factors generated by the political and ecclesiastic power. While being a religion of social adjustment, it allows its adepts to solve their problems, not only spiritual, but also those of a material or moral nature
Ramirez, Alesia. "Un Syncrétisme religieux vénézuelien le culte à Maria Lionza /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37609160p.
Повний текст джерелаArrok, Rania. "Objets en terre du néolithique précéramique au Proche-Orient, terre crue ou cuite ? : « Les objets en terre cuite avant l’invention de la poterie »." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20007/document.
Повний текст джерелаThe presence of clay objects is fairly common at Neolithic sites, including those sites in the Near East. In most cases the objects have a small size and occur in different shapes. These objects have a particular value to researchers. This thesis illustrates our research based on new data, which were provided by new excavations like those of Tell Halula, of Tell Aswad and Ain Ghazal. These new elements and their comparison with earlier data enabled us to followed the development of clay objects since their first appearance in the PPPA period and through the various stages of the Neolithic period: PPNA (9500-8700 BC), early PPNB (8700-8200 BC) and middle PPNB (8200-7500 BC). The geographical area considered for this research was limited to the Levant.The questions posed in this research are based first on the homogeneity/heterogeneity of the typology of these clay objects and their distribution at the sites in the region. Secondly, we also focused on production technique.After a detailed analysis of the whole corpus, the clay objects were grouped in several categories according to their type of representation: human figures, animal figures, “other objects” and small clay vessels.In the third part of the thesis we analysed and compared the development of the objects by period and by category
Harbaoui, Fadila. "Le Culte d'Artemis, de la Macédoine à la Mer Noire, depuis l'apparition du culte jusqu'à sa disparition à la fin de l'époque impériale." Lyon 2, 2005. http://theses.univ-lyon2.fr/documents/lyon2/2005/harbaoui_f.
Повний текст джерелаHarbaoui, Fadila Le Dinahet Marie-Thérèse. "Le culte d'Artemis, de la Macédoine à la Mer Noire, depuis l'apparition du culte jusqu'à sa disparition à la fin de l'époque impériale." Lyon : Université Lumière Lyon 2, 2005. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2005/harbaoui_f.
Повний текст джерелаPrice, Simon. "Rituals and power : the Roman imperial cult in Asia Minor /." Cambridge (GB) ; New York ; Melbourne : Cambridge university press, 1994. http://catalogue.bnf.fr/ark:/12148/cb374548874.
Повний текст джерелаThomsen, Maiken. "Perception de l'arôme du fromage à pâte pressée non cuite." Thesis, Dijon, 2012. http://www.theses.fr/2012DIJOS120.
Повний текст джерелаPerception of the aroma of food products depends both the chemical composition of food and human neurophysiology. The perception of food flavour, including cheese often relies on the perception of several aroma compounds in mixture in balanced proportions. Perceptual interactions among aroma compounds in mixtures and also the release of aroma compounds from the food product are the main factors that influence the global perceived aroma of food. Hence, the objective of this PhD study was to investigate the mixture of aroma compounds representing the aroma of semi-hard cheese by taking into account perceptual interactions among odorants and the dynamic release of the compounds by the cheese matrix. A strategy involving a complete characterisation of the cheeses followed by a recombination and investigation of the role of the key-aroma compounds and the dynamic release of the aroma compounds from the cheese matrix was taken into account. Comparison of the sensory and instrumental characteristics was made in order to highlight relationships between sensory perception of the aroma and the volatile composition of the cheeses and thus point out the molecular origins of the perceived cheese aroma. Recombination of selected aroma compounds was tested, in order to study the role of each aroma compound within the mixture. Especially 12 compounds seemed important for the semi-hard cheese aroma. To investigate the odour-odour interactions, different odour-stimulation tools were applied and dynamic release of aroma compounds was taken into account by incorporating the aroma compounds into a cheese matrix by different techniques allowing measuring the quantities released as function of time
Bergeron, David. "Les Templiers et leur procès : boucs émissaires ou culte ésotérique?" Mémoire, Université de Sherbrooke, 2008. http://savoirs.usherbrooke.ca/handle/11143/5218.
Повний текст джерелаNouiouar, Youssef. "La problématique de la gestion du culte musulman en france." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30018.
Повний текст джерела“The Muslim issue” stands in the very centre of the public debate in France. Studies andexpert reports are more and more numerous as a response to the academic interest and politicaldemand.It is to be noted that this issue is often studiedin relation to a given social or political reality,namely the surroundings areas of the Islamic creed, the status of women within the Muslim Faith,secularism and Muslim Faith and the issue of religious freedom, religious extremism, how to be aMuslim in France…Few research works however have considered the managing issue of theMuslim Faith in France.Scanning the still ongoing secularisation process of the Muslim creed inFrance , our research work deals with and draws a distinction on two closely linked different trendsconcerning how the Muslim Faith is organised :a mobilisation “from the higher levels of theMuslim society” backed by political and security considerations in combination with a “lowerlevels” originated mobilisation of the Muslim leadership to respondto the needs for religious dutiesand the necessary cultural transmission towards the newer generations. The interactions at playwithin the Muslim cult places and the officials organising the Muslim creed in France , thecontestfor the leadership of the Muslim standing ,the patterns of organizing and gathering funds forthe mosques, the meaning given to their dealings by the Muslim leaders , those are the manyquestions purporting to our attempt at decoding the situation. Thus the gist of our study focusesupon some topical issues concerning namely§ Muslim ranking officials and the different faces of the imam profession in France.§ the managing of the mosques and Muslim cultural associations as they are a meeting pointof the Muslims’ interests and the active political players’.§ finally the part played by the French State and the states subject to Muslim immigration inthis managing.The research spectrum is widespread and deals with several incidental issues, each of thesecould valuably lead to separate studies. We are facing a vast project which implies the engagementof several human and financial resources as well as the involvement of several research units for along duration.We are deeply aware that our study is an attempt to give a general view of the managingorganisation as regards the Muslim cult in France and the trends that are at play at the beginning ofthe 21st century
Ferrante, Cristina. "Inventaire des lieux de culte de la zone falisco-capenate." Paris 1, 2008. http://www.theses.fr/2008PA010593.
Повний текст джерелаFloc'hlay-Clervoy, Annie. "Place et sens du culte des saints guérisseurs en Bretagne." Bordeaux 2, 1992. http://www.theses.fr/1992BOR2M089.
Повний текст джерелаYOUM, MILAN. "Etude sur les figurines en terre cuite de l'epoque silla." Paris 7, 1998. http://www.theses.fr/1998PA070023.
Повний текст джерелаThe aim of this thesis is to study the cultural characteristics and religious significance of silla terra cotta figurines, fou. These figurines are thematically presented in three groups: zoo- morphic, anthropomorphic and everyday items. Such figurines allow one to analyse and interpret the ancient beliefs of the silla period, for example, that concerning death. The sexual act, omnipresent in the anthropomorphic figurines, gives artistic expression to such a belief, symbolising fecundity. These figurines bear witness to the material as well as the spiritual lives of men of the silla period. The patterns engraved on the figurine and on the pieces of pottery have various meanings. Pointed and plain circles express prosperity and eternity. Denticulations represent fecundity and abundance. Undulating motifs symbolise water etc. In short, silla terra cotta figurines are artistic objects through which men of the time expressed their beliefs and their hopes in everyday life
Cubillan, Gurmeitte Blanca Luz. "Le mythe et le culte de Maria Lionza au Vénézuéla." Paris 7, 2001. http://www.theses.fr/2001PA070086.
Повний текст джерелаThis work was based on a study of the culture of queen Maria Lionza, which is very important within the Venezuelan magical-religious manifestations. It is difficult to establish the origins of the myth and cult because of the different existing versions; like those of the aborigine, Hispanic and Black influences that make up the three groups of the Venezuelan population. Ln the creation, as well as in the practice of the myth, we find elements of these three ethnicities that make the cult a phenomenon of acculturation that evidences a syncretism between the ceremonies of official beliefs and rituals of magic beliefs. Currently, the cult has expanded throughout the national territory into the central-west of the country within the principal center known as Montana de Sorte. To Maria Lionza's followers she is the queen of nature and of all the minerals, of all the forests, of aIl the animals, and queen of all men. She is considered the mother of fishes and seeds. It is believed that Maria Lionza is also the Goddess of fertility for the fields and of all women or the Goddess of love and sensuality. The are many beliefs around Maria Lionza. Supernatural beings - that are caIled upon to solve diverse types of problems such as a lack of affection, unemployment, relatives and health - are the pantheon with his "courts". The principal court of the culIt is made up of the "Three potencies": Maria Lionza, the Chief Guaicaipuro (a strong warrior that fought fiercely against the Spanish conquerors) and the Negro Felipe (who is said to have been a rebellious slave). Among the rituals of the cult, the trance of possession is the most important. It is through this manifestation that the divinities and spirits talk to the cult followers. Cult performs the fonction of an attempt to fill the followers' material and spiritual emptiness up. By the worship the followers aim to reaffirm their identities, as human beings and as Venezuelans
Capdeville, Gérard. "Volcanus. Recherches comparatistes sur les origines du culte de vulcain." Paris 4, 1987. http://www.theses.fr/1987PA040283.
Повний текст джерелаA comparative study on the lifes of servius tullius, caeculus, romulus and cacus seems to reveal a common type of initiation for the "first king", the founder of a new city; and for at least a part of the tradition, all of them are said to be the sons of vulcan. In crete, we found a prehellenic god named velchanos, who has been substituted by zeus as the archetype of the initiated young boys. In others countries of the aegean world, the substitute is different : apollo at delos and cyprus, hephaistos at lemnos and, partially, athens. Etruria, where the smithgod is called sethlans, gives only one occurrence of a god velchans, but seems to have conserve same old customs, as revelated by figurative representations and legends. The relation between vulcan and the initiation can explain same pecu
Khenchelaoui, Zaïm. "Le mythe et le culte de salomon dans l'espace musulman." Paris, EHESS, 1998. http://www.theses.fr/1998EHES0115.
Повний текст джерелаThis enquiry evaluates the ideas and practices of the myth and the cult of solomon in the muslim world. The first part deals with an analysis of the hagiographic evolution of the "solomon myth" in the bible and the koran in addition to the post-koranic literature represented in both the popular and literary spheres. As an introduction to ethnographical field work, there is a list of the places and countries upon which solomon left an imprint. The second part examines the embodiment of the myth of solomon and its transformation into cultural practices. Through three field work sites the study surveys the socio-cultural construction of "solomonic space" : 1. The 'throne of solomon' at osh (kirghizistan former ussr), 2. The 'solomon bath' at hammam melouane (algeria), and 3. 'the flags of salomon among the yezidis' (upper syria and, by extension, of kurdistan) this field work brings the question centers analytically on the ritual aspects of these shrines the last part of the study seeks to answer the question of solomon's identity. Going back to the koran this research elicits the prophetic dimension of solomon to reexamine solomon's multi-cultural significance in the islamic tradition