To see the other types of publications on this topic, follow the link: Animismo.
Dissertations / Theses on the topic 'Animismo'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Animismo.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Andrade, Lucia Machado de. "Uso de termos personificadores por professores de química: uma análise qualitativa." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/81/81132/tde-29082018-165545/.
Full textAbstract:
O propósito deste estudo foi investigar o uso de termos personificadores por professores de química do ensino médio, dando ênfase ao tipo de uso - consciente ou inconsciente, à ocorrência de cada tipo - animismo e antropomorfismo (literal, metafórico e teleológico), aos motivos e contextos que acarretariam no seu uso e às concepções dos professores em relação à sua influência no processo de ensino-aprendizagem. O trabalho está estruturado em duas partes: na primeira, foram analisadas quinze encomendas de simulações computacionais elaboradas por um total de trinta e seis professores participantes do projeto LabVirt da Escola do Futuro da USP. Na segunda parte do trabalho, os termos personificadores detectados nas encomendas dessas simulações serviram de subsídio para a elaboração de um conjunto de tarefas e entrevistas (estruturada e semi-estruturada) que foram utilizadas para a análise de outro grupo de seis professores. A partir dos dados desta pesquisa, pode-se dizer que o uso de termos personificadores é uma prática comum dos professores investigados, embora isso ocorra de forma inconsciente. Esse uso aparece indistintamente entre professores com diferentes perfis acadêmicos e experiência docente. A recorrência ao uso desses termos está relacionada à abstração do conceito químico trabalhado em sala por estes professores. Eles consideram, ainda, que o uso desses termos auxilia no processo de ensino-aprendizagem de seus alunos. O antropomorfismo metafórico é o tipo mais freqüentemente utilizado. Além disso, os termos personificadores mostraram-se eficientes instrumentos de análise para inferir sobre os possíveis modelos mentais dos professores em relação a alguns conceitos químicos. Tais modelos foram revelados por meio do uso desses termos pelos professores, utilizados em seus respectivos modelos expressos. Tais resultados revelam que o uso inconsciente desses termos impossibilita uma autonomia do professor no que se refere ao controle da influência da linguagem sobre o processo de ensino-aprendizagem.The purpose of this study was to investigate the use of personifying terms by high school chemistry teachers, giving emphasis to the type of use - conscious or unconscious, to the occurrence of each type - animism and anthropomorphism (literal, metaphoric and teleological), to the reasons and contexts which entail their use and to teachers\' conceptions related to their influence on teaching and learning. The project is structured in two parts: in the first, fifteen scripts for learning objects elaborated by a group of teachers (a total of thirty six teachers) who participated in the LabVirt project from \"Escola do Futuro - USP\" were analyzed. In the second part, the personifying terms detected on these scripts were used to elaborate a set of tasks and interviews (structured and semi-structured) which were used to analyze another group of six teachers. From these results, was possible to admit that the use of personifying terms is a common practice among these investigated teachers, although it happens unconsciously. This practice appears indistinctively between teachers with different academic profiles and experience. The recurrence of these terms is related to the abstraction of the concept studied. Behind, these teachers consider that the use of these terms helps in the teaching learning process. The metaphoric anthropomorphism is the most frequent term used. Besides that, the personifying terms were efficient analysis instruments to infer about the possible mental models of the teachers. These models were revealed by the use of the personifying terms in their respective expressed models. These results point to the fact that the unconscious use of the personifying terms impedes the autonomy of the teacher in terms of the influence of language about the teaching learning process.
2
Linares, Claudia Rodriguez Ponga. "Pequeno tratado sobre arte & magia." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/27/27159/tde-12072018-163542/.
Full textAbstract:
Este trabalho se propõe como um breve tratado sobre as relações entre os discursos vigentes da arte contemporânea e o pensamento mágico ocidental. No cruzamento entre o ensaio poético, a antropologia da arte, a estética e a bruxaria, desenha-se um círculo no qual se desenvolve a pesquisa sob o signo da \"besta\" acadêmica: a interdisciplinaridade. A partir disso, estudam-se uma série de projetos curatoriais recentes que lidam com magia, ocultismo, xamanismo ou animismo, prestando atenção aos preconceitos que se manifestam em alguns desses discursos curatoriais. Entretece-se esta reflexão com referências históricas que servem de marco explicativo para a queda em desgraça do pensamento mágico ocidental e, junto com ele, do status da imaginação e da imagem como formas de conhecimento. Uma vez definida a situação em que ficou esta tradição depois de sucessivas campanhas de desprestígio, introduzem- -se uma série de figuras que serviram depois à construção de uma nova (mas talvez sobretudo velha) teoria mágico-estética. Seguindo a esteira de pensadores contemporâneos ligados ao realismo especulativo e à ontologia objetual, o trabalho se reconecta com uma esquecida tradição mágico-estética (ocidental) não isenta de uma dimensão mítica e animista (ou vitalista, se se prefere). Faz-se questão de colocar a \"palavra do artista\" no mesmo nível que a \"palavra do filósofo\", mas evitando converter os artistas citados em objeto de pesquisa. O trabalho defende que existam - apesar dos séculos em que a elite intelectual ocidental vem predicando contra a possibilidade de uma ontologia mágico-estética - indíviduos e coletivos que desenvolvem sua atividade à margem dos preconceitos dicotômicos que hoje alguns pensadores acadêmicos de vanguarda se empenham, não sem dificuldades, em transcender. Nesse sentido, o trabalho argumenta que muitos artistas eram já materialistas vibrantes e realistas especulativos antes da valorização, em voga hoje, dessas correntes filosóficas.This work intends to be a brief treatise on the relations between contemporary art and western magical thinking. At the crossroads between poetic essay, anthropology of art, aesthetics and witchcraft, a circle is drawn under the sign of the academic \"beast\": interdisciplinarity. From this point of departure, we study a series of recent curatorial projects that deal with magic, occultism, shamanism or animism, paying close attention to the prejudices that surface in some of these curatorial discourses. This reflection is intertwined with historical references that serve as an explanatory framework for the fall of western magical thinking and, along with it, the loss of status of both imagination and image as respected sources of knowledge. After having defined the state of neglect this (magical) tradition was left in after successive smear campaigns, we introduce a series of figures that will serve to construct a new (but perhaps rather ancient) magical-aesthetic theory. Following the trail of contemporary thinkers linked to speculative realism and object-oriented ontology, the work reconnects with a forgotten magical-aesthetic (western) tradition with a mythical and animistic (or vitalist, if you prefer) dimension. We also emphasize the importance of put-ting the \"artist\'s word\" on the same level as the \"philosopher\'s word\", whilst at the same time carefully avoiding to turn the cited artists into an object of study. We claim that - in spite of the centuries in which the Western intellectual elite has been preaching against the possibility of a magical-aesthetic ontology - there are individuals and groups that are active in the margins of the dichotomous prejudices that today some avant-garde academic thinkers are trying to transcend with much difficulty. In this sense, the work argues that many artists were already vibrant materialists and speculative realists much before the new on-to-materialistic philosophical currents which are very much in vogue nowadays.
3
Benevides, Ricardo. "Caminhos de Mia Couto: estratégias narrativas em torno da paisagem moçambicana." Universidade do Estado do Rio de Janeiro, 2010. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=2910.
Full textAbstract:
A obra romanesca de Mia Couto é o objeto da investigação desta tese, ponto de partida para tentar compreender a contribuição do autor na afirmação do romance africano e na reconstrução da identidade de seu país, Moçambique. Para tanto, o estudo discute a importância da revelação de uma paisagem oculta ao leitor, de matriz cultural e complexo entendimento. O capítulo que traz esta análise mostra como a obra retrata as condições históricas e políticas de dominação, desigualdade, identificando aqui e lá um tom levemente engajado na escrita miacoutiana, tanto quanto suas posições ideológicas, suas denúncias. Entre os temas mais destacados na obra está o animismo africano que dá origem a uma série de circunstâncias sobrenaturais nos enredos, como uma lembrança constante: em África, os espíritos estão por toda a parte, mantendo intensa relação com os vivos. Em torno da questão, a tese discute o fato de parte da crítica classificar a obra por gêneros como o Realismo Mágico, o Maravilhoso e o Fantástico. Também são investigadas as estratégias narrativas deste autor, suas opções regulares na composição de enredos, personagens, nomes de personagens e epígrafes. Com base nessas marcas e em outros traços comuns a todos os seus romances talvez presentes igualmente em seus contos descobre-se a adequação entre a criação de um sistema de pensamento dicotômico, que atravessa a obra, e estruturas frasais que revelam algo significativo: os romances de Mia Couto são propositivos, especialmente quando convidam o leitor ao movimento constante de questionamento de suas próprias certezasMia Coutos romanesque work is the inquiry object of this thesis, trying to comprehend the authors contribution in the assertion of the African novel and in the reconstruction of the identity of his country, Mozambique. In order to do this, the study discusses the importance of revealing an occult landscape to the reader, its cultural origin and complex understanding. The chapter that brings this analysis shows how the work reflects the historical and political conditions of domination, social differences, identifying occasionally a slightly engaged accent in Mia Coutos writing, as much as his ideological position and denouncement. Among the detached subjects in the work is African animism, which originates several supernatural circumstances in the plot, as a constant remembrance: in Africa, spirits are everywhere, keeping intense relationship with the people. Around this issue, the thesis discusses the fact that part of the critics classify the work in genres such as the Magical Realism, the Marvellous and the Fantastic. Also the narrative strategies of this author are investigated, as his regular options in the creation of the plots, characters, names of characters and epigraphs. Based on these marks and in other common traces to all his novels perhaps equally present in his short stories we find adequacy between the dichotomic thought system, through the work, and the phrasings that reveal something significant: Mia Coutos novels are propositive, especially when they invite the reader to the constant movement of questioning their proper certainties
4
Junior, João Olinto Trindade. "No coração da tempestade: uma reflexão sobre o insólito em Vinte e zinco, de Mia Couto." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5258.
Full textAbstract:
Em Vinte e zinco, o escritor moçambicano Mia Couto, recorrendo ao universo telúrico de seu país, tenta recuperar, ficcionalmente, um período cronológico que perpassa dias imediatamente anteriores e posteriores à Revolução dos Cravos em Portugal, quando se deu a queda do regime salazarista, no 25 de Abril de 1974, iniciando a narrativa em 19 de Abril e concluindo-a no dia 30. O escritor vale-se de recursos lúdicos inerentes à produção ficcional, somados às possibilidades estéticas oferecidas ao longo do processo de resgate sociocultural dos valores da terra. Assim, conta uma história em que elementos do maravilhoso são legíveis como comuns à realidade quotidiana. A narrativa apresenta a função da Casa dos Castro os integrantes da família e suas relações com África e das demais personagens que transitam ao seu redor seja na figura de negros, seja na de alguns brancos, estes, assimilados ao avesso ou não. Essas personagens juntas mesmo que estejam, em determinados momentos, em lados opostos caminham, como representação da dualidade colonial, em direção à apoteótica cena insólita em que se dão a ascensão do Napolo e a tempestade que cai ao final, manchando a terra às vésperas do 25 de Abril. Mia Couto, em um universo cercado de mitos, crenças e tradições, torna visível o invisível, espelhando, no plano da diegese, a realidade desse cenário, e recupera, pela via das trocas culturais ao longo dos séculos, estratégias de construção narrativa ficcional desenvolvidas nas literaturas latino-americanas a fim de representar Moçambique em sua obra. Assim, apropria-se dos preceitos do Real Maravilhoso, em sua vertente africana aqui chamada de Real Animismo miacoutiano para apresentar essa mestiçagem cultural com imagens plurivalentes do realIn Vinte e Zinco, the Mozambican writer Mia Couto, appealing to the telluric universe of his country, tries to reclaim, in fiction, a chronological period which spans the days right away before and after the Revolução dos Cravos in Portugal, when the salazar regime had fallen, on April 25th, 1974, beginning the narrative on April 19th and finishing on 30th. The writer makes use of ludic resources, peculiar to the fictional production, added to the esthetics possibilities offered along the sociocultural process rescue of land values. So, he tells a story in which the elements of Maravilhoso are as legible as usual to the everyday reality. The narrative presents the function of House of Castro- the members of the family and their relation to Africa and of the other characters who transit around them in the figure of black and of some white people; these last ones, reversely assimilated or not. These characters together even if they were, in some moment, on opposite sides they walk, like a colonial duality representation, going ahead to the apotheotic unusual scene in which happens Napolos rise and the storm falling at the end, defiling the land on the eve of April 25th. Mia Couto, in a universe surrounded by myths, beliefs and traditions, makes the invisible become visible, reflecting, on the diegesis plan, the reality of this scenery, and he reclaims, through the cultural exchanges along the centuries, fictional narrative strategies creation developed in the Latin American literatures, aiming to represent Mozambique in his work. So, he appropriates of the Real Maravilhoso precepts, on its African influences here called Real Animismo Miacoutiano to present this cultural miscegenation with multivalent images of the real
5
Scholl, Camille Johann. "O "Enigma Bijag?" : saberes coloniais em disputa no Centro de Estudos da Guin? Portuguesa (1946-1967)." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2017. http://tede2.pucrs.br/tede2/handle/tede/7620.
Full textAbstract:
Submitted by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-08-18T14:32:28Z
No. of bitstreams: 1
DIS_CAMILLE_JOHANN_SCHOLL_COMPLETO.pdf: 1298782 bytes, checksum: 506966df07a502b76dac21db1b33c2d6 (MD5)Made available in DSpace on 2017-08-18T14:32:29Z (GMT). No. of bitstreams: 1 DIS_CAMILLE_JOHANN_SCHOLL_COMPLETO.pdf: 1298782 bytes, checksum: 506966df07a502b76dac21db1b33c2d6 (MD5) Previous issue date: 2017-08-01
This work investigates the anthropological discourse built on the Bijago folks by Portuguese Guinea Studies Center?s members over the years that they produced the Portuguese Guin? Cultural Bulletins (1946-1973). The organizing principle of research is the discourse. This focuses on the concepts used by the authors to compose their arguments, that are matriarchy, totemism, animism and fetishism. They are the nucleus of the "bijago enigma" discussed by Jos? Mendes Moreira, Augusto Jos? de Santos Lima, Avelino Teixeira da Mota and Fernando Rogado Quintino within 1946-1947 and 1962-1967.
Este trabalho investiga o discurso antropol?gico constru?do a respeito dos Povos Bijag?s pelos membros do Centro de Estudos da Guin? Portuguesa ao longo dos anos que foram produzidos os Boletins Culturais da Guin? Portuguesa (1946-1973). O princ?pio organizador desta investiga??o ? o pr?prio discurso. Esta centra-se nos conceitos utilizados pelos autores para elaborar sua argumenta??o que s?o o matriarcado, totemismo, animismo e fetichismo. Tais comp?e o cerne da constru??o do ?enigma bijag?? por parte de Jos? Mendes Moreira, Augusto Jos? de Santos Lima, Avelino Teixeira da Mota e Fernando Rogado Quintino em dois contextos distintos, 1946-1947 e 1962-1967.
6
Favarato, Claudia. "This child is not a person. Criança-irân infanticide cultural practice and the challenges to human rights." Master's thesis, Instituto Superior de Ciências Sociais e Políticas, 2018. http://hdl.handle.net/10400.5/15057.
Full textAbstract:
Dissertação de Mestrado em Estudos AfricanosO principal objetivo dessa tese é investigar quais os valores culturais e as crenças metafisicas que subjazem à prática cultural do infanticídio de crianças-irân e os consequentes desafios aos direitos humanos internacionais legalmente definidos. A pesquisa foca-se no fenómeno das crianças-irân, especificamente entre os Pepeis (etnia maioritária no setor de Biombo, Guiné-Bissau, onde foi desenvolvido o trabalho de campo). A análise desta prática não foi alheia ao sistema metafísico animista subjacente, frisando a importância atribuída às forças sobrenaturais e às funções que são chamados a desempenhar na realidade física. O maior contributo desta pesquisa reside na apresentação dos desafios que a prática coloca aos direitos humanos internacionalmente e legalmente definidos. Primeiramente, discute-se o aparente antagonismo entre algumas práticas culturais e os direitos humanos, à luz do debate sobre o direito à cultura. Em segundo lugar, analisam-se os fundamentos dos direitos humanos, distinguindo os valores individualistas e coletivistas subjacentes; discutem-se as posições universalista e relativista, incluindo e salientando as abordagens cross-culturais e do pluralismo ético. Conclui-se, assim, que o maior desafio posto pela prática de infanticídio ritual das criançairân aos direitos humanos está baseado numa diferente conceção da natureza humana e de quem é titular de direitos.
Throughout this thesis I propose to ascertain cultural values as well as metaphysical beliefs underpinning criança-irân cultural practice and explain the challenges it poses to international legal human rights. This research is focused on criança-irân infanticide cultural practice specifically among the Pepeis (Biombo region, Guinea Bissau, where field research was conducted). The analysis of this practice could not ignore the underlying animist metaphysical system, more precisely the importance of otherworldly forces and the functions they are compelled to perform in the real world. As a general contribution of the research, I expose the challenges that this practice poses to international legal human rights. Firstly, I problematize the apparent inconsistency between human rights and given cultural practices in the framework of the right to culture. Secondly, I shed some light on human rights’ foundations, discerning the individualistic and societal values underneath. Furthermore, I discuss the universalist and relativist stances, along with the crosscultural and ethical pluralism approach. Finally, I argue that the uttermost challenge posed to international legal human rights by criança-irân infanticide cultural practice relies on a different concept of humanness and of rights-holder.
N/A
7
Abiou, Sèna Annick Laetitia. "Religião além da vida : estudo comparativo de práticas religiosas entre os Vodunsi do litoral sudeste do Benin, na África subsaariana, e o Batuque do Rio Grande do Sul, no Brasil." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/150317.
Full textAbstract:
O Vodum não revela, em princípio, nenhum conceito de metafísica ou transcendência, todavia propõe uma perspectiva que religa os mundos dos “vivos”, considerados ao mesmo tempo materiais e espirituais: o “aqui” e o “além”. O que é considerado o “aqui” não está separado do "além". Nesta relação, o “aqui” e o “além” são apenas pontos de vista diferentes, constituindo pontos de vista de espécies de vida diferentes. Os humanos formam, com os ancestrais e os vodum, uma relação em que a vida nunca desencarna. Ventos, mares, plantas, etc., são os outros humanos nos quais os vodunons reconhecem e veneram por vezes a inteligência e a vontade humana de um ancestral ou vodum. O Batuque também cultua os orixás, oriundos de vários países de África, cujas forças estão na natureza, nos rios, nas cachoeiras, matas etc., onde são invocadas as energias dos orixás. O Vodum e o Batuque, duas religiões, a priori, afastadas no tempo e no espaço, teriam a mesma perspectiva de mundo? Este trabalho traz uma reflexão sobre o estudo comparativo das práticas religiosas entre o Vodum no Benim e o Batuque no Brasil. Abordamos a análise da questão fundamental do princípio da vida que apresenta outra dimensão de tempo-espaço. Pesquisas realizadas nas cidades beninenses de Ouidah e Cotonou e no estado brasileiro do Rio Grande do Sul descreveram as práticas religiosas como uma busca de sentido que germina certa perspectiva de mundo. Tratou-se também de descrever, a partir de ritos e relatos, as religiões, tais como se apresentam. Além disso, elaborou-se] o esboço de uma reflexão sobre questões periféricas como a afiliação, a iniciação e a integração religiosa. Este conjunto de dados possibilitou uma descrição das relações entre animismo e naturalismo para uma ecologia da religião.In theory, Vodun does not reveal any metaphysical or transcendental concepts; rather, it proposes a perspective that reconnects the worlds of the living who are simultaneously material and spiritual in the “here” and “beyond”. What is considered “here” is not separated from the “beyond”. In this relationship, “here” and “beyond” are merely different points of view; points of view from different types of life. Together with their ancestors and Vodun, humans form a relationship in which life never disembodies. In the winds, seas, plants and other natural elements, vodun practitioners recognize and venerate the intelligence or human will of an ancestor or Vodun. Batuque practitioners also worship the orixás, entities which originated in diverse African countries and whose force similarly lies in elements of nature, such as rivers, waterfalls and woods. It is from these elements that their energies are invoked. Our question is: do Vodum and Batuque, two religions which, a priori, exist separetely in time and space, have the same world perspective? This work is a comparative study between the religious practices of Vodum in Benin and Batuque in Brazil. We address the fundamental question of the principle of life which, in turn, presents another dimension in space and time. Research that was carried out in the cities of Ouidah and Contonou and in the state of Rio Grande do Sul has brought to light a search for meaning which, through religious practices, generates a specific world perspective. We also describe the presentation of these religions, based on rites and reports. Additionally, we have provided a background sketch of peripheral questions such as affiliation, initiation and religious integration. With a view towards a religious ecology, this body of data has made it possible to describe relationships between animism and naturalism.
8
Cocco, Cristina. "Cundannaus a bius: Creencia y representación de los conflictos en una sociedad agro-pastoril de Cerdeña." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/399643.
Full textAbstract:
El presente estudio se centra sobre el análisis de la creencia en la bilocación registrada en el área centro-meridional de Cerdeña. Sobre la base de los datos recogidos en el curso de un trabajo de campo, describo la creencia según la cual ciertas personas culpables frente a la comunidad eran condenadas en vida a salir en espíritu como si fuesen almas en pena ante mortem. Los protagonistas de esta creencia eran los ricos propietarios cuyas culpas eran principalmente las de haber explotado al pobre sin medios para defenderse, la avaricia, la práctica de la usura, la incorporación de tierras de manera ilícita y deshonesta y los abusos contra las sirvientes.
Con este trabajo se intenta analizar la creencia en la bilocación de los ricos terratenientes sobre la base de las afirmaciones directas de los informantes e interlocutores entrevistados. A través de sus relatos fue posible describir la figura del condenado en su preciso contexto, que remonta a mediados del siglo pasado. El análisis de los acontecimientos políticos y económicos que caracterizaron la historia de la isla principalmente en los últimos tres siglos, permitió entender la creencia como una forma precisa de contestación hacia los cambios traumáticos impuestos por la política reformista de los Saboya, dirigida a la abolición de los usos comunitarios de amplias porciones de tierra. La nueva clase social de propietarios que surgió de la aplicación de las nuevas leyes acumuló posesiones practicando abusos que provocaron una desaprobación generalizada, con rebeliones e insurrecciones.
Asimismo, relacionando la condena del propietario explotador con ciertas formas de regulación social características de las zonas más centrales de la isla, logré entender de manera más compleja el principio de causa y efecto que rige la estructura conceptual, en que la condena encuentra su coherencia y racionalidad específica. Comparando la creencia en la bilocación del rico terrateniente con otras creencias en que el tema de la salida del alma es central logré destacar sus peculiaridades, y la forma como se constituye en un vehículo de significados cuya complejidad indica en los portadores de estas creencias, un alto nivel de conciencia de si mismo y de sus derechos, garante de una dignidad que sigue siendo percibida como inviolable.
9
Mvele, Abessolo Gaëlle. "Exploration socio-anthropologique des formes plurielles de rationalités dans l’univers du marché : le marketing à l’épreuve de l’ontologie animiste." Thesis, Rennes 1, 2015. http://www.theses.fr/2015REN1G024.
Full textAbstract:
La théorie du comportement du consommateur s’est considérablement enrichie ces dernières années. Toutefois malgré une progressive intégration des éléments ayant trait au corps, aux émotions et aux affects, la question de l’animisme et des comportements y relevant reste impensée. Un faisceau d’indices probants inclinent pourtant à poser que certaines expériences de consommation seraient rattachables à cette vision du monde. L’objectif de cette thèse estdès lors d’en traquer les manifestations, notamment dans un environnement occidental prétendument acquis à une cosmovision naturaliste. A terme ce travail souhaite suggérer un renouvellement paradigmatique permettant d’intégrer cet impenséThe purpose of our work is to investigate the concept of animism in marketing. The theory of the consumption’s behavior is almost totally dependent on the classic rationality. Now, in the reality, in situation of consumption – including research, data processing and decision -, actors mobilized other forms of rationalities. It’s the case with the animism behavior and mystical participation, still heard mythical, mythological, magical or symbolic thought, that emphasizing the contrast between the mainstream of classical thought and the strong reality hidden of behavior. In this perspective, we propose to build an island of rationality around these concepts. This new paradigm in marketing, looks promising for the study of those « forgotten » of the consumption’s behavior
10
Ko, Jiyoung. "Designing with Animism." Research Showcase @ CMU, 2017. http://repository.cmu.edu/theses/119.
Full textAbstract:
As technology becomes increasingly intelligent and pervasive in the physical context of daily life, it is crucial to consider the design of technological artifacts to develop new interaction paradigms that can expand technological capabilities, shape behaviors, establish new practices, and broaden our worldview. This thesis proposes using principles of animism to inform the design of interactive objects as a way to encourage people to reflect on their relationships with the world around them, and to perceive objects beyond their roles as mere tools or ephemeral fashion products. Animism, as a design metaphor, can be powerful in creating expressive, affective, and empathetic interactions with interactive objects. Through the use of behavioral, physical, and social metaphors, an animistic object can communicate in a more nuanced way with its changing form and behavior within a given context. An animistic object can connect in multi-sensorial ways to provide an individual and idiosyncratic experience, which can afford one to construct new meanings with their surrounding objects and re-form their relationship with them. Animistic objects aim to create a poetic dialogue between themselves and their humans, fostering a deeper relationship that surpasses their utilitarian and aesthetic value. The goal of this thesis is to define animism in the context of industrial and interaction design, examine dimensions of animistic qualities, and evaluate implications of animistic objects in building rapport between human and artifacts.
11
Wittmann, Tabita. "O realismo animista presente nos contos africanos : (Angola, Moçambique e Cabo Verde)." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2012. http://hdl.handle.net/10183/66293.
Full textAbstract:
A produção das narrativas está intimamente ligada ao contexto histórico e cultural em que se insere. Ao refletirmos a respeito da história das ex-colônias portuguesas na África, organizadas em sociedades tribais, percebemos a importância do conto tradicional. Só muito recentemente se constituiu o termo literatura infantil africana, dessa forma, analisamos os contos infantis de Angola, Cabo Verde e Moçambique e, a partir desses, investigamos a compreensão do conto como função social nos países que procuravam formas de libertação. Na narrativa africana, muitas vezes, predomina a valorização da cultura tradicional, a presença acentuada do imaginário ancestral e principalmente do animismo das culturas africanas. Essas características singularizam a África no âmbito mundial tanto em termos de contextos socioculturais quanto da incompatibilidade entre a forma literária canônica e o conteúdo oriundo dessas culturas. Sendo assim, na África, surgiu um novo termo para conceituar a literatura que se faz naquele continente e que poderia adequar-se melhor à realidade daqueles países – o realismo animista. Esta dissertação pretende possibilitar o avanço nas reflexões sobre o realismo animista – termo utilizado por Pepetela (1989) e Garuba (2003), e sobre sua aplicabilidade nos contos chamados infantis de Angola, Moçambique e Cabo Verde. Nesse sentido, após realizarmos um estudo sobre o insólito na literatura e percebermos a especificidade da cultura mítica na África, propomos uma análise, segundo critérios da cosmogonia africana, dos contos selecionados dos livros: Histórias Portuguesas e Moçambicanas para as crianças, Histórias Portuguesas e Cabo-Verdianas para as crianças e Histórias Portuguesas e Angolanas para as crianças, publicados pelo instituto Piaget em 2004 e 2005. As narrativas foram compiladas por Fernando Vale, sendo a edição de Moçambique em co-autoria com Lourenço do Rosário.The production of the narratives is closely linked to historical and cultural context in which it operates. When we reflect on the history of the former Portuguese colonies in Africa, organized in tribal societies, we realize the importance of the traditional tale. Only very recently was constitute the term African children's literature, therefore, we analyzed the child’s tales of Angola, Cape Verde and Mozambique, and from these, we investigated the understanding of the story as a social function in the countries that looking for to emancipation forms. In the African narrative often dominates the appreciation of traditional culture, the strong presence of the imaginary ancestor and especially the animism of African cultures. These features of Africa contrast in global both in terms of socio-cultural contexts as the incompatibility between the canonical literary form and content derived from these cultures. Thus, in Africa, was institute a new term for conceptualize the literature that has been done on the continent and it might be better suited to the reality of those countries - animist realism. This dissertation is intended to allow the advance in the reflections on the animist realism - a term used by Pepetela (1989) and Garuba (2003), and on its applicability in called children's stories of Angola, Mozambique and Cape Verde. In this sense, after a study of the uncanny in the literature and the specificity of the mystic culture in Africa, we propose an analysis according to criteria of cosmogony African tales selected books: Histórias Portuguesas e Moçambicanas para as crianças, Histórias Portuguesas e Cabo-Verdianas para as crianças e Histórias Portuguesas e Angolanas para as crianças published by the Institute Piaget in 2004 and 2005. The narratives was compiled by Fernando do Vale, and editing of Mozambique in co-authored with Lourenço do Rosário.
12
Myers, Brendan. "Animism, spirit and environmental activism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ56354.pdf.
Full text
13
Winer, James Edward. "An architectural meditation on animism." Thesis, Georgia Institute of Technology, 1986. http://hdl.handle.net/1853/22968.
Full text
14
Waraeksiri, Apisit. "Karma, animisme et littérature classique siamoise." Paris, INALCO, 1995. http://www.theses.fr/1995INAL0016.
Full text
15
Woodbury, Rachelle Helene. "Animism in Whitman : "Multitudes" of interpretation? /." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1390.pdf.
Full text
16
Woodbury, Rachelle Helene. "Animism in Whitman: "Multitudes" of Interpretations?" BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/730.
Full textAbstract:
Walt Whitman used animistic techniques in his poetry and prose, specifically "Song of the Redwood Tree," "Out of the Cradle Endlessly Rocking," and Specimen Days. The term animism can be traced to the Latin root of the word, anime, which connotes a "soul" or "vitality." So, when one is talking about animistic techniques, one is speaking of the (metaphoric or realistic) ensoulment of natural objects. In the wake of a growing global crisis modern scholarship has begun reexamining the implications of this belief; often it introduces ambiguities into an otherwise comfortable relationship of unquestioned human domination. In Specimen Days, Whitman seems to have a more clear view of his natural philosophy, in which he expresses his belief that nature possesses an inherency that he envies and an ability to communicate that quality with him. However, Whitman's "Song of the Redwood Tree" is ambiguous and contradicting. Whitman creates a vision of Manifest Destiny by portraying settlers in California clearing space for houses and agriculture by cutting down the majestic redwood forests. However, this poem contains a particularly odd element: the trees have a voice. They mourn their own demise while simultaneously celebrating the arrival of the new American populace. It is a conflicting image. The animistic, majestic qualities of the trees challenge an anthropocentric view of the world, not allowing the reader to quickly disregard the extinction of the redwood forests in order to embrace American ideals of progress, which in a way defeats the more imperialistic message of the poem. Another comparison, with "Out of the Cradle Endlessly Rocking," demonstrates how important subversion of self to place is when using animistic techniques in poetry. This poem implies that animate nature is a locus for Whitman's creative genius, both inspiring his poetry and permeating it with confusion. Whitman's very engagement with the process of imagining a voice for nature inserts doubt into some of his more imperialistic pronouncements and encourages the reader to question his own previously unexamined assumptions. Animistic literary techniques have the potential to encourage an involvement with non-human nature, along with a more conscious awareness of the way we use (and abuse) that Other.
17
Deer, Jemma. "Radical animism : reading for the end of the world." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/68301/.
Full text
18
Martin-Lahmani, Sylvie. "Une vie de marionnette. Approches théorique et historique du phénomène de l’animation." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040264.
Full textAbstract:
La marionnette, petite Marie d’après son étymologie, figure réduite à l’image de l’homme, être diminutif ou condensé, actrice « dramatico-végétale » selon l’écrivain Carlo Collodi, amuse, effraie ou fascine depuis toujours l’être humain. Nous en trouvons des traces dès l’Antiquité en occident. Telle l’automate Olympia dans L’Homme au sable d’Ernst Hoffmann, qui inspira à Freud le concept d’ « Inquiétante étrangeté », la marionnette fait douter le spectateur : celui-ci ressent une étrange impression à la vue d’un objet sans vie qui paraît animé, un malaise comparable à celui qu’il éprouve en voyant une personne se comporter en « Homme-machine » (La Mettrie).Ce travail propose d’explorer l’existence paradoxale des figures inanimées dans le but d’expliquer comment celles-ci semblent prendre vie, mourir ou ressusciter à l’envi. A quel projet artisanal ou fantasme démiurgique répond la fabrication des créatures artificielles ? Comment l’esprit vient aux objets ? Quelles parts occupent le mouvement impulsé par le manipulateur et les croyances et projections du spectateur dans ce mystérieux phénomène d’animation ? Ce travail qui s’inscrit dans le domaine des études théâtrales traverse d’autres champs disciplinaires, notamment la littérature, la psychanalyse, la philosophie, l’anthropologie et l’histoireThe puppet, or marionnete, - little Marie etymologically –, a human model, in reduction, a diminutive or condensed creature, a « dramatico-vegetable » actor in the eyes of writer Carlo Collodi, has always amused, frightened or fascinated mankind. Traces of puppets are to be found early in western ancient times. In much the same way as the automaton Olympia, in Ernst Hoffmann's The Sand Man, inspired Freud's concept of « disquieting strangeness », (Unheimliche), the puppet creates doubt in the spectator's mind : the latter feels strange when viewing an inanimate object apparently gifted with life, an unease akin to that which one feels if confronted with a human behaving like a ' « Man-machine » (La Mettrie).This work aims at exploring the paradoxical world of inanimate figures in order to explain how those seem to acquire life, lose it or come to life again at will. To what craft project or demiurgic fantasy does the making of artificial creatures answer ? How does the soul come to those objects ? What are the shares of the motions impulsed by the puppet manipulator and the beliefs and projections of the spectators, in that mysterious phenomenon of animation. The present work, although fully belonging to the field of drama studies, crosses others, notably literature, psychoanalysis, philosophy, anthropology and history
19
Cooper, Simon. "The Colonial Shaman: Animism, Contemporaneity and the Boundaries of Enlightened Prejudice." Thesis, The University of Sydney, 2021. https://hdl.handle.net/2123/25856.
Full textAbstract:
If contemporary visual art is to tell us anything about current society and culture, then its treatment of animist cultural production is of great interest. This doctoral research highlights visual art’s bias surrounding what and who it considers to be contemporary. That is, a Western-centric bias privileging a materialistic, inanimate view of the world where each person has their own unique subjectivity and personhood is reserved solely for humans. The research charts how this bias excludes from the contemporary, a worldview which embraces an animate universe populated with non-human persons and considers subjectivity as something that can be transferred and exchanged. It will show that this animist worldview is often rejected by or removed from contemporary visual art in line with the colonial imperial perspective that animism is naive, ignorant, outdated, pre-modern and traditional. Furthermore, it will show that this bias extends to Western artists appropriating animist cultural perspectives and using them as radical tactics in the production of contemporary visual art without challenging the status of animism as the antithesis of the contemporary. In other words, this research exposes a Western-centric flaw in contemporary visual art’s conception of the contemporary.
20
Menon, Arjun Rajendran. "Animism and Anthropomorphism in Living Spaces : Designing for 'Life' in spatial interactions." Thesis, KTH, Skolan för elektroteknik och datavetenskap (EECS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-285684.
Full textAbstract:
Integrating animism and anthropomorphism into technology and our interactions with said technology allows for the design of better affordances, easier comprehension, and more intricate interactions between humans and technological artefacts. This study seeks to understand the circumstances and contexts under which humans tend to form emotional bonds with nonhuman entities and ascribe life-like or human-like qualities to them, through qualitative research. It also seeks to investigate whether animism and anthropomorphism apply to abstract entities such as a space, through ‘constructive design-based research’ and ‘thing-centered design’ methodologies. The investigations yield several insights in general, that are useful to designers attempting to incorporate animism and anthropomorphism into their work. The prototyping led to the creation of a prototype space that can serve as the foundation for future research.Integrering av animism och antropomorfism i teknik och vår interaktion med nämnda teknik möjliggör design av bättre överkomliga priser, lättare förståelse och mer invecklade interaktioner mellan människor och tekniska artefakter. Denna studie syftar till att förstå de omständigheter och sammanhang under vilka människor tenderar att bilda känslomässiga band med icke-mänskliga enheter och tillskriva dem livsliknande eller mänskliga egenskaper genom kvalitativ forskning. Det försöker också undersöka om animism och antropomorfism gäller abstrakta enheter som ett utrymme, genom ‘constructive design-based research’ och ‘thing-centered design’ metoder. Undersökningarna ger i allmänhet flera insikter som är användbara för designers som försöker integrera animism och antropomorfism i sitt arbete. Prototyperingen ledde till skapandet av ett prototyputrymme som kan tjäna som grund för framtida forskning.
21
Mendy, Charles. "La représentation de la religion (animisme, Islam et Christianisme) dans la littérature sénégambienne." Limoges, 2008. http://www.theses.fr/2008LIMO2001.
Full textAbstract:
Notre thèse porte sur le débat religieux - Animisme, Christianisme et Islam. Par l'entremise des auteurs (trois sénégalais, le même nombre de Gambiens et d'autres écrivains ouest africains), nous avons effectué une comparaison pour montrer non seulement la présence de la religion, mais également pour divulguer les visions et les démarches des auteurs dans le traitement de ce thème qui ne cesse de passionner les Négro-Africains. Avant l'avènement des religions révélées en Afrique au sud du Sahara, les pratiques religieuses et culturelles y avaient cours. Certains romanciers ont évoqué le pouvoir unificateur des cultes africains qui mettent en valeur une véritable cohésion sociale et spirituelle. L'implantation de ces nouvelles religions a laissé des traces indélébiles dans la vie quotidienne des Négro-Africains. Les prosélytes les ont adaptées à leur vie privée et il en ressort un syncrétisme religieux qui perdure. Nous avons alors essayé de montrer comment les auteurs se sont attachés à faire part des bouleversements que cette question confessionnelle a entraînés.
22
Isaïa, Anne-Marie. "Contribution à l'étude de la pensée animiste chez l'enfant." Nice, 1987. http://www.theses.fr/1987NICE2039.
Full textAbstract:
Après une définition des termes animisme, pensée pré-causale et antropomorphisme et une revue des premiers travaux ayant mis en évidence la pensée animiste chez l'enfant sont exposés, par thème, les travaux qui, à la suite de ceux de Piaget, se sont pendchés sur l'animisme. La partie expérimentale fait le point actuel sur la pensée animiste que l'on rencontre encore, malgré les découvertes nouvelles, fréquemment chez les enfants, même chez les adultes et à un trés haut niveau chez les enfants débiles mentaux. La pensée animiste se retrouve aussi bien chez les filles que chez les garçons, chez les ruraux que chez les citadins et baisse avec l'âge chez les enfants normaux. Les dessins "animés" ou "personnifiés", des enfnats permettent de prévoir si l'objet déssiné est considéré comme vivant, surout pour les débiles pour qui un dessin "animé" est dessin "animiste". On peut, par un apport de connaissances objectives, faire baisser la pensée animiste chez des enfants normaux, mais pas chez des enfants débiles de même âge mental. Par contre, un apport supplémentaire d'images animées, s'il augmente le nombre des dessins animés n'entraine aucune augmentation significative de la pensée animiste relative aux objets présentésAfter a definition of terms such as animism, pre-causal thinking and anthropomorphism and a review of the first works stressing animistic thinking in childhood are alin, by theme, the works that, following Piaget's, have dealt with animism. The experimental part sees in its present aspect the animistic thinking, still frequently met, in spite of new discoveries, in children, and even adults, and at a very high level in feeble-minded children. Animist thinking is found in girls as welle as in boys, in rurals as welle as in urbans, and decrease with age in normal children. "Animated" or "personified" drawnings of children let foresee if the object drown is considered as alive, especially for the drawings of the feeble-minded for whom an animated drawing is an animistic one. It is possible, by a supply of objective knowledge, to lower animistic thinking in normal children, but not in feeble-minded children of the same mental age. And yet, an additional supply of animated pictures, if it increases the number of animated drawings, implies not significant increasing of animistic thinking on the objects shown
23
Isaïa, Anne-Marie. "Contribution à l'étude de la pensée animiste chez l'enfant." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb376060809.
Full text
24
El, Jamal Rayanne. "La construction du concept du vivant en sciences et les jeux vidéo de simulation d'animaux virtuels : étude de conceptions des élèves de l'école primaire au Liban et en France." Thesis, Aix-Marseille, 2018. http://www.theses.fr/2018AIXM0310.
Full textAbstract:
Notre recherche consiste à comprendre quels sont les effets des jeux vidéo de simulation d’animaux virtuels sur les conceptions du vivant, en particulier sur la distinction entre ce qui est vivant et ce qui ne l’est pas. Pour ce faire, il s’agit d’identifier les différences conceptuelles entre les populations de joueurs et de non-joueurs aux jeux vidéo de simulation d’animaux virtuels. Tout d'abord, nous avons fait une enquête exploratoire identifiant les pratiques vidéo ludiques des enfants. Cette enquête a permis de sélectionner les deux jeux les plus utilisés par les enfants de cet âge : Talking TOM et POU. Notre étude porte plus particulièrement sur ces deux jeux. Un questionnaire a été diffusé au Liban et en France pour étudier la façon dont les joueurs et les non-joueurs à ces deux jeux conçoivent le vivant. Au total 916 enfants âgés de 9 à 12 ans ont rempli ce questionnaire. Au Liban, le questionnaire a été suivi de 21 entretiens avec des élèves. Les questionnaires ont été traités statistiquement afin de faire émerger les différences et les similitudes entre les populations de joueurs et de non-joueurs en France et au Liban. Les entretiens ont été analysés par une analyse thématique de contenu suivie par une analyse lexicale et ont permis une exploitation plus qualitative des résultats. Les résultats montrent que les entretiens et les questionnaires convergent fortement vers l’hypothèse d’une influence des jeux sur la construction de la notion de vie chez les joueurs des deux pays. En effet, au Liban et en France les utilisateurs de TOM et POU ont des conceptions significativement plus anthropomorphiques, animistes et anthropocentriques que ceux qui n’y jouent pasOur research is to understand the effects of video games simulating virtual animals on the concepts of life, especially the distinction between what is alive and what is not. To do this, it is a question of identifying the conceptual differences between the populations of players and non-players in virtual animal simulation video games. First, we did an exploratory survey identifying children's playful video practices. This survey allowed selecting the two most used games by children of this age: Talking TOM and POU. Our study focuses on these two games. A questionnaire has been distributed in Lebanon and France to study how players and non-players in TOM and / or POU design the living. A total of 916 children aged 9 to 12 completed this questionnaire. In Lebanon, 21 interviews with students followed the questionnaire. The questionnaires were statistically analyzed to reveal the differences and similarities between the populations of players and non-players in France and Lebanon. The interviews had been analyzed by a thematic analysis of content followed by a lexical analysis and allowed a qualitative exploitation of the results. The results show that interviews and questionnaires strongly converge on the hypothesis of an influence of games on the construction of the notion of life among players of both countries. Indeed, in Lebanon and France users of TOM and POU have significantly more anthropomorphic, animistic and anthropocentric conceptions than those who do not play it
25
Topper, Ryan. "Ancestral trauma, animist poetics : African literature's regenerative death drive." Thesis, University of Leeds, 2017. http://etheses.whiterose.ac.uk/19273/.
Full textAbstract:
In this thesis I ask, what kind of trauma theory is immanent to modern African literature? Informed by psychoanalysis and deconstruction, I explicate from African texts a form of collective trauma that I term ancestral trauma and a regenerative logic of survival that I term animist poetics. Ancestral trauma names the process through which colonial modernity ruptures the cosmological frame of reference upon which the cultural memory of a colonized people depends. Desecrating the very form of intergenerational remembrance, ancestral trauma operates beyond the purveyance of memory studies. So does animist poetics. Rather than representing traumatic memory, animist poetics regenerates desecrated ancestral ties by paradoxically ritualizing their erasure. Animist poetics is thus an aesthetic logic immanent to modernity, which challenges dichotomies between African animism and Western modernity. Operating beyond the therapeutic framework of recovery and the Manichaeism of postcolonial critique, animist poetics reinvents precolonial cosmologies as responses to colonized modernity—not historic redemption, but collective survival. Authors such as Yvonne Vera and Wole Soyinka craft such a survival by aesthetically ritualizing death, which leads to a new theory of the death drive. Freud’s theory equates death with ontological stasis, but Vera and Soyinka posit an animist revision in which the deaths enforced by colonial and postcolonial regimes become transitions into new forms of collective life. This regenerative death drive at the heart of animist poetics both extends and overturns Freud’s most radical insight. Thus, in this thesis, through offering a postcolonial trauma theory, I ultimately gesture toward a post-secular theory of time in which the living, the dead, and the unborn can, in response to an erasure of the past, inherit the possibility of a future.
26
Andrès, Toledo Marie Teresa. "Francisque Bouillier et le vitalisme animiste au 19e siècle en France." Paris 1, 1989. http://www.theses.fr/1989PA010539.
Full textAbstract:
Le philosophe français Francisque Bouillier, disciple de V. Cousin, renouvèle au XIXe siècle avec la pensée animiste d’Aristote et de Stahl. Ce travail n'est pas une étude biographique ni une étude de l'ensemble de la pensée de F. Bouillier, c'est seulement une analyse de sa position en tant qu'animiste, et telle quelle se manifeste dans son ouvrage du principe vital et de l'âme pensante, ou examen des diverses doctrines médicales et physiologiques sur les rapports de l'âme et de la vie, qui est le seul livre qu'il dédie à ce sujet. La pensée de F. Bouillier, et avoue par lui-même, est plutôt une pensée érudite qu'originale. Ce trait se reflète nettement dans sa défense de l'animisme. Ni le sujet, ni la plupart des arguments qu'il utilise lui appartiennent. Le renouveau même de l'animisme avait déjà commencé avec les écrits de J. -B. Cayol et J. Sales-Girons; avec le père Ventura et avec le philosophe J. Tissot, parmi d'autres. Comme l'animisme ne saurait se définir que contre le mécanisme (ou matérialisme), et contre le vitalisme dualiste, représente par les théories de Barthez et Bichat, pour mieux le comprendre il faut le confronter à ces deux positions. L'animisme de F. Bouillier, tout en distinguant ou ne confondant pas l'âme avec le corps, va essayer de prouver, dans une conception anticartésienne, que s'il y a l'âme et le corps, il y par contre un seul principe causal, l'âme, qui explique et les fonctions de la pensée et les fonctions du corps.
27
Fontaine, Jean-Louis. "Croyances religieuses des Tsjachennut, peuple animiste : croyances et rituels (1603-1650)." Master's thesis, Université Laval, 2004. http://hdl.handle.net/20.500.11794/17835.
Full text
28
Lachman, Richard W. 1972. "Animist interface : experiments in mapping character animation to computer interface." Thesis, Massachusetts Institute of Technology, 1997. http://hdl.handle.net/1721.1/61831.
Full text
29
Koskentola, Kristiina. "Interconnected in-between : on the dynamics of abjection, animism, temporality and location in nomadic art practice." Thesis, University of the Arts London, 2017. http://ualresearchonline.arts.ac.uk/10824/.
Full textAbstract:
This practice based PhD research is conducted through my installations One Hundred Ten Thousand (2011-12), Rituals to Mutations (2013) and Blackballing (2013). It is a journey from the sites of propagation marginalised villages in the outskirts of Beijing and a forgotten Buddhist temple in Chongqing, Central China - through the production processes to exhibitions in global venues. This research examines the potentiality of nomadism as a political position. This specific agency provides a unique setting through which this inquiry makes a contribution to the field of contemporary art in the contexts of globalisation, nomadic subjectivity, new materialism and the posthuman/postanthropocentric condition, and to visual language. It argues for a more ethical and material relationship with others, human and non-human. I examine how transformative, intersubjective relations, nomadic politics, extensive lived experience, local knowledge and different levels of collaboration might be addressed by my artworks and how these processes might be encountered by the viewer. I explore how the use of these different fluid connections in my work might transform our sense of ourselves and our relationship with others, human or not. As a process of rereading and reconstituting, starting from specific cultural details like those of Chinese village graveyards, and interconnecting spatial, historical, sociopolitical and metaphysical reconfiguration, the research project examines the possibilities of merging them with emergent, unexpected bodies of knowledge and systems of interdependence. Julia Kristeva’s psychoanalytical notion of abjection is a frame of reference through which I develop methodological tools. In this research, I situate this psychoanalytical, Eurocentric and rather limited notion in more anthropological and extended fields of relationships, especially in relation to notions such as ‘becoming’ (Gilles Deleuze) and animism (Anselm Franke), and to local knowledge and nomadic discourses (Rosi Braidotti). I do this in order to examine how oppositional relations between the Self and the Other and dualistic concepts might be transformed. I evaluate my research in dialogic relation to other artists’ works, via reflexive conversations alongside theoretical propositions and in relation to my political nomadic position as a researcher and practitioner. This research leads to a re-evaluation of how concepts of abjection and resistance might be rethought in art practice. By integrating processes of abjection with Deleuzian ‘becoming’, my artworks explore how transformative processes of, for example, material(ities), rituals or pollution, might be engendered in systems of relations in which oppositional relations between subjects and objects (human and non-human) are destabilised and operate inclusively.
30
Lefilleul, Alice. "Animismes : de l'Afrique aux Premières Nations, penser la décolonisation avec les écrivains." Thèse, Sorbonne Paris Cité, 2018. http://hdl.handle.net/1866/21128.
Full text
31
Melitopoulos, Angela. "Ways of meaning : machinic animims and the revolutionary practice of geo-psychiatry." Thesis, Goldsmiths College (University of London), 2016. http://research.gold.ac.uk/19684/.
Full textAbstract:
Based on audio-visual research and an archival survey, this thesis addresses questions regarding the possible relations that could be established between artistic practice, geo-psychiatry, politics, resistance, pursuing an updated cosmic thinking in which “soul” and “machine” exist everywhere simultaneously, in order to deal with thenotion of multiplicity intensified by the proliferation of machinic social relations. The underlying investigation follows Félix Guattari’s interest in animist cosmologies and practises that can be seen as models of subjectivity production that can be folded into our contemporary existence. Guattari was convinced that animism, far from being a return to irrationalism, is a way to overcome and to neutralize the ontological dualisms of modernity that have become the main sources of many of the contemporary political, ecological, social, scientific, and aesthetic problems. This thesis connects the anthropological approaches of Viveiros de Castro, Elisabeth von Samsonow, and Barbara Glowczewski with the experimental approaches of institutional psychiatry, from the ‘migrant work’ of the Catalan anarcho-syndicalist psychiatrist and resistance fighter François Tosquelles to the psychiatric clinic of La Borde where Félix Guattari worked all his life, as well as the cinematic and cartographic projects of the Research Group Fernand Deligny and their therapeutic practices. The aim is to show that geo-psychiatry started as a decolonisation of our psychic life from the ontological dualisms of modern thought. The main concepts of the collective assemblage of enunciation and form of machinic animism pursued by Guattari are central to the emergence of these aesthetic paradigms in an increasingly affirmative culture of connectivity between techno-allied bodies. It reaches out to networks of resistances that build animist subjectivities in anti-colonial minority politics in the Global South. And finally it evaluates a technophile becoming of our subjectivity in the fabrication of the techno-scientific modes of seeing the earth with regard to environmental politics and the autonomy and right of migration.
32
Almgren, Damberg Ingrid. ""Nyss så träffa jag en krokodil, som körde runt i en bil" : Små barns kompetenser i ämnet biologi." Thesis, Karlstads universitet, Institutionen för pedagogiska studier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-37156.
Full textAbstract:
The purpose of the study is to show young children's competences in the subject of biology. I hope that my work will lead to that the subject of biology is used more often in the preschool context. In my work I have had an intra-active theory as a base. I have searched for what children are interested in on the subject of biology. Here, I can conclude that animals and plants are major interests for the children. Furthermore, I wanted to explore the ways in which children's knowledge became visible. For the most part, small children (along with educators) use animism and anthropomorphism, however, this is often interwoven with facts. I also wanted to know whether there were factors that contributed to children's learning in biology. It became clear that factors such as outdoor stay and live animals and plants contributed to a fact-based learning in biology. In contrast, factors such as indoor stay and toys were important factors for an animistic and anthropomorphic learning in biology. Educators also have a crucial role in children's learning in biology. Through an intra-active approach, I note that both the factual events of biology and animism and anthropomorphism contribute to the child's creation of knowledge in biology.Syftet med studien är att visa upp små barns kompetenser i ämnet biologi. Jag hoppas att mitt bidrag leder till att fler förskollärare lockas att arbeta med biologi. Jag har utgått från en intra-aktiv teori och praktik både i förarbetet, under mina observationer och samtal samt i analysprocess och diskussion. Jag har sökt efter vad barn väljer att leka och samtala om inom ämnet biologi. Här kan jag konstatera att djur och växter är ett stort intresse för barnen. Vidare ville jag undersöka på vilka sätt som barnens kunskaper blev synliga. Till största del använder sig små barn (tillsammans med pedagoger) av animism och antropomorfism däremot är detta ofta sammanvävt med fakta. Jag ville också veta om det fanns faktorer som bidrog till barns lärande i biologi. Här blev det tydligt att faktorer som utomhusvistelse och levande djur och växter bidrog till ett faktabaserat lärande i biologi. Däremot var faktorer som inomhusvistelse och leksakslek viktiga för ett animistiskt och antropomorfistiskt lärande i biologi. Pedagogerna har också en avgörande roll för barnens lärande i biologi. Genom ett intra-aktivt synsätt kan jag konstatera att både de faktabaserade biologihändelserna och de animistiska och antropomorfistiska biologihändelserna bidrar till barns kunskapande i biologi.
33
Henrik, Thörne. "Nyanimism i Sverige : En studie om förmänskligande av hunden i samband med dennes död." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-43270.
Full textAbstract:
This study focusses on how people in Sweden commemorate their dogs and handle their demise. By examining memorial texts for dogs that are presented by their owners on internet forums, memorial texts that are used on gravestones on an animal cemetery as well as an interview with an animal nurse, the study examines how dogs are humanized and treated in human-like ways. With theories about new animism, social acceptance (nomos) and ontology as the theoretical framework, the study provides an analysis of strategies by which people tend to humanize dogs in ways that are often similar to the handling and mourning of human deceased. The empirical data illustrate how dog owners in Swedish society who have lost their beloved pet express themselves in terms of religious terminology. According to memorial texts, the dogs go to heaven, where they may be reunited with their owners, become free from their diseases, and in some cases they are buried in separate graves in animal cemeteries. The study also illustrates how dogs in Sweden today have almost equal opportunities and access to medical care as human beings. The results show that many religious beliefs that may exist around a human person´s death are very similar to the practices and attitudes that surround the death of dogs. From a theoretical view point this can be interpreted both as a strategy and the result of a humanization of the dog as a pet with close relations to humans. It suggests that a type of new animism is active and present in the Swedish society.
34
Halverson, Joanne Dorpat. "Walking in Two Worlds: Living an Animistic Spiritual Worldview in the Western United States." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1304442186.
Full text
35
Castro, Karina Lobo Magalhães. "Vozes à margem: representações do feminino e do realismo animista em A confissão da leoa." Universidade Federal do Amazonas, 2016. http://tede.ufam.edu.br/handle/tede/5386.
Full textAbstract:
Submitted by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2016-12-15T18:36:54Z
No. of bitstreams: 1
Dissertação - Karina L. M. Castro.pdf: 1561512 bytes, checksum: a7810a2a4da9f0bcf7adc322f1e2ff2d (MD5)Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2016-12-15T18:37:08Z (GMT) No. of bitstreams: 1 Dissertação - Karina L. M. Castro.pdf: 1561512 bytes, checksum: a7810a2a4da9f0bcf7adc322f1e2ff2d (MD5)
Approved for entry into archive by Divisão de Documentação/BC Biblioteca Central (ddbc@ufam.edu.br) on 2016-12-15T18:37:28Z (GMT) No. of bitstreams: 1 Dissertação - Karina L. M. Castro.pdf: 1561512 bytes, checksum: a7810a2a4da9f0bcf7adc322f1e2ff2d (MD5)
Made available in DSpace on 2016-12-15T18:37:28Z (GMT). No. of bitstreams: 1 Dissertação - Karina L. M. Castro.pdf: 1561512 bytes, checksum: a7810a2a4da9f0bcf7adc322f1e2ff2d (MD5) Previous issue date: 2016-06-24
In this thesis we are dedicated to the reading of the writer's novel Mozambican Mia Couto, A confissão da leoa, to ensnare the order two aspects that appear sharply in the literary production of the author: Animist Realism and the representation of women. To this end, before, it was made needed a theoretical overview that elucidate the marks of colonialism European in African social context to then understand the remoteness both women, the indigenous cultures in Africa. Bringing the concept of Animist Realism proposed by Pepetela and invigorated by Harry Garuba, we enter the animistic conception of African world, as well as to propose reflections on patriarchy could also observe the marginal condition to which women are subjected in Mozambican society. Thus, when we consider that in Africa the social and cultural issues are intrinsically linked to the psychic representation of reality, the thread this analysis is to find aspects of Animist Realism weaving the representations of women in the novel in question.
Nesta dissertação nos dedicamos à leitura do romance do escritor moçambicano Mia Couto, A confissão da leoa, com o intuito de enlaças dois aspectos que aparecem de forma acentuada na produção literária do autor: o Realismo Animista e a representação do feminino. Para isso, antes, se fez necessário um apanhado teórico que elucidasse as marcas do colonialismo europeu no contexto social africano para então compreender a situação periférica tanto da mulher, quanto das culturas autóctones em África. Trazendo o conceito de Realismo Animista, proposto por Pepetela e avigorado por Harry Garuba, adentramos na concepção anímica de mundo africana, assim como, ao propor reflexões acerca do patriarcalismo pudemos observar também a condição marginal à que a mulher é submetida na sociedade moçambicana. Desse modo, ao considerarmos que em África as questões sociais e culturais estão intrinsecamente ligadas à representação anímica da realidade, o fio da meada desta análise é encontrar os aspectos do Realismo Animista que tecem as representações da mulher no romance em questão.
36
Hofmeyr, Henry Murray. "Poverty, spirits and sommunity : explorations in intercultural philosophy." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2034.
Full textAbstract:
Thesis (MA (Philosophy))--University of Stellenbosch, 2009.The Philosophy of Poverty and the Ethics of Ubuntu The question posed in this article is if and how the ethics of ubuntu could play a role in poverty eradication in a capitalist economic system. I address this question by investigating a specific poverty eradication project proposal called Pela Nambu, aimed at utilising the principle of participation that exists in the “second economy”, combined with the instruments of wealth creation of the “first economy”. After describing and expanding the Pela Nambu approach, I interrogate some of its main assumptions, and find that the ethics of ubuntu does not really have a chance to be mainstreamed as the philosophy of poverty has to reckon with the fact that the multinational corporation is the dominant institution of our time. For Pela Nambu to succeed, “first economy” participation will need to be in the form of partnerships and not charity. The present Corporate Social and Environmental Responsibility performance of companies is not encouraging. Yet, the new Broad-based Black Economic Empowerment codes and the increased marketability of differentiated products does offer an opportunity that initiatives like Pela Nambu could fruitfully explore. From hauntology to a new animism? Nature and culture in Heinz Kimmerle’s intercultural philosophy Derrida has proposed a new spectrology in an attempt to deal with the ghost of Marx. Kimmerle shows that Marx has forgotten nature, and enquires about Derrida’s forgetting Marx’s forgetting. With specific reference to African culture he asks whether a new animism should not be explored within the framework of a new spectrology. Derrida uses the concept animism, but not in terms of the being of things in and of themselves, which could positively be thought as animated. Kimmerle proposes a way in which Western philosophy could be opened to African philosophy in order to understand the problem of animated nature more adequately. African philosophy has a concept of the universe of spiritual forces, in which nature and its powers are completely integrated. This paper explores these issues in dialogue with a number of African philosophers, while linking them to certain contestations within environmental philosophy and ethics, especially Murray Bookchin’s critique of spirit-talk in Deep Ecology. Kimmerle’s work on the relationship between Africa and Hegel sets the scene for an elaboration of his re-evaluation of animism which is compared to the ground-breaking hypothesis of Bird-David. A relational epistemology is understood in ethical terms, and it is implied that such an epistemology would be more adequate for a new humanism that would be new in going beyond the western tradition, and in the process gain a more inclusive concept of ‘person’ and ‘community’. The community and the individual in Western and African thought: Implications for knowledge production The tension between the group and the individual is a pervasive condition of humanity that is resolved differently in Western and African knowledge systems. The polarity of “I think therefore I am” versus “I am because we are” does not do justice to the role of the individual in African knowledge systems, and recent attempts in Western philosophy to ormulate a “philosophy of we”. A contextual philosophy of knowledge production is concerned about the we as the carrier of traditions. It is a philosophy of the in-between cultures and knowledge systems that is engaged in dialogues aimed at the formulation of universals. Intercultural (or contextual) philosophy becomes the ‘contemporary idiom’ within which to express ‘the cluster of humanist principles which underlie the traditional African society’ (Nkrumah).
37
Kottemann, Kathrin. ""Let heaven kiss earth!": The Function of Humanism and Animism in Shakespeare's Richard II and Henry IV, Parts I and II." ScholarWorks@UNO, 2009. http://scholarworks.uno.edu/td/999.
Full textAbstract:
As Shakespeare composed the three history plays discussed here, English culture faced a shift in its dominant belief system from an animistic perspective that valued nature and superstition to a humanistic perspective based on reason and personal relationships. In Richard II, Shakespeare creates characters that fall on either side of this divide, and he shows humanism triumph over animism when Henry deposes Richard. In 1 Henry IV, Shakespeare shows that this binary is not so easily reconciled, and Hal (the future Henry V) creates a dual nature that subsumes the tenets of both animism and humanism. After the death of his father and his rejection of Falstaff in 2 Henry IV, Hal demonstrates that the only solution to the humanism/animism debate is to entirely reject the tenets of both and, instead, blend the two viewpoints together. The result is a newly formed conception of kingship and a hero-king.
38
Bonnet, Balazut Amélie. "Origine de l’art, art des origines." Aix-Marseille 1, 2009. http://www.theses.fr/2009AIX20105.
Full textAbstract:
Notre travail, qui a pour objectif d’envisager l’art pariétal paléolithique d’un point de vue esthétique – et non pas seulement du point de vue de la recherche historique, archéologique ou scientifique – est une tentative pour lever un pan du voile de mystère qui entoure l’essence originelle de l’art à travers l’étude de cet art des origines. Les dizaines de milliers d’années qui nous séparent des artistes du Paléolithique, bien plutôt qu’un abîme, se proposent en effet à nous comme l’occasion d’un nouvel éclairage sur notre propre activité esthétique et, par voix de conséquence, sur notre propre humanité. Ce qu’annoncent ces images laissées par les Paléolithiques au fond des cavernes n’est pas seulement que ceux qui les ont peintes ont achevé de devenir des hommes en les peignant, mais qu’ils l’ont fait, nous dit Georges Bataille, « en donnant de l’animalité, non d’eux-mêmes, cette image suggérant ce que l’humanité a de fascinant ». Lorsque l’on considère que la majorité des représentations de l’art pariétal paléolithique concernent moins la figure humaine que celle de l’animal, nous comprenons, en effet, que c’est dans ce retournement de l’homme sur lui-même, sur sa propre humanité animale, que se situe l’origine de l’art. Tel est le forage exhaustif que l’art, dans la projection ek-statique que permet l’image, a pour tâche d’accomplir : nous faire approcher ce point de rencontre d’humanité animale. Et que l’expérience limite de cette réalité alternative se soit incarnée dans des grottes est symboliquement essentiel, puisque plonger en elles revient en définitive à plonger dans la crypte de notre propre inconscient. Dans l’univers chaotique et souterrain des grottes paléolithiques les hommes ont ainsi trouvé l’occasion effective de déborder les limites de la réalité consciente et de s’ouvrir à leur propre altérité comme à celle du monde.
39
Hubbard, Perry J. "Understanding and responding to the world of the spirits a study in the Old Testament view of spirits and their power /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
40
Adnane, Sabine. "Vivant et artificiel : comment innover pour faire face à la recréation de la condition humaine par les nouvelles technologies : comment l'artiste sollicite ce nouvel objet d'art qu'est la vie ?" Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H325.
Full textAbstract:
Si la Technique vient compenser un défaut d'être, quelle est la responsabilité de l’homme face à l’évolution de sa condition? La question du développement des capacités humaines en interaction avec les machines crée des interférences avec les limites traditionnelles, et fait ressortir de nombreuses questions éthiques autour de l’émergence d’une Intelligence artificielle et d’une transformation biotechnologique. Ces dernières opèrent un éclatement de l’ontologie même du vivant. Par conséquent, quel rôle peut jouer l’artiste face à la recréation de sa condition humaine ? Quel est le statut de ces œuvres d’art d’êtres vivants autonomes ? L’Art est-il prêt à s'engager sur des questions sociales, culturelles et biopolitiques plus larges, non seulement avec la création de nouveaux objets, mais aussi de nouveaux sujets comme celui que pose la matière vivante ? Nous verrons comment les artistes s’approprient les nouvelles technologies pour les questionner, afin d’en explorer toutes les réalités phénoménologiques et physiologiques auxquelles elles leur donnent accès. La perfectibilité du corps sous forme de réalisation technique ou microbiologique est envisagée. Le corps s’expose, au risque de perdre son statut d’espèce protégée. Dans le cadre de la partie pratique de cette thèse, notre projet utilisera un dispositif permettant de donner la parole à des organismes vivants et de montrer leurs capacités à manifester une intentionnalité. Nous exposerons ainsi le concept d’une intelligence naturelle au delà de la vision restreinte de la science objective actuelle. La question de la fin de l’exception de l’intelligence humaine dans son arrogance et sa prédation est poséeIf technology compensates for a lack of being, what is man's responsibility within the evolution of his condition? The intertwining of human capabilities with machines transgresses traditional boundaries, and brings to light many ethical questions. Artificial intelligence and biotechnological transformation completely redefine the ontology of life. What role does the artist play in the recreation of the human condition? What is the status of autonomous living beings turned into works of art? Is Art ready to engage in broader social, cultural, and biopolitical issues, not only with the creation of new objects, but also with new subjects such as living matter? We will see how artists are seizing new technologies to question them, in order to explore all the phenomenological and physiological realities to which they give them access. The perfectibility of the body as a technical or microbiological embodiment is envisaged. The body is exposed, at the risk of losing its status as a protected species. For the practical part of this thesis, we will use a device to give voice to living organisms and show their ability to manifest intentionality. We will thus expose the concept of a natural intelligence beyond the limited vision of current objective science. The prospect of the end of human exceptionality in its arrogance and predation is considered
41
Crown, Juno. "Home of the Japanese Heart : Socio-historical Contextualization of Gender Politics, Commodity Animism and Super State-Nationalism of Japanese Modernity through the Indigenous Faith." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-364779.
Full textAbstract:
This thesis aims to contextualize gender politics, nationalism, and animism as interconnected cultural patterns reflecting 19th century acculturation and post-WWII national reconstruction of Japan. In particular, state-nationalism, hegemonic femininity, commodity animism, uniform fetishsm, and power structure are analyzed through the symbolisms and discourse of the Japanese indigenous faith: Shinto, female practitioners, and followers. There are two points of ideological and linguistic rupture in modern Japan: late-19th century and mid-20th century, in which a large part of this thesis is dedicated to for a holistic contextualization in accordance to historical narrative and events. Materials for this thesis were collected through three separate occasions of field research: winter of 2016 to 2017, summer of 2017, and the spring of 2018 where participant- observation, semi-structured interviews across different platforms, internet ethnography, and archival data analysis were combined. The thesis is separated into three parts: super state- nationalism, gender politics, and commodity animism, and each chapter has its own thematic focus for analysis while the ideological shifts are explained largely based on Ideological State Apparatus and subjectivity. The development of the several thousand year old faith is the preoccupation of this thesis in an attempt to interpret the collective identities, tendencies, and patterns of Japanese modernity.
42
Wiher, Hannes. "Missionsdienst in Guinea das Evangelium für eine prestige- und schamorientierte, von Animismus und Volksislam geprägte Gesellschaft : Handbuch für Missionare /." Online full text .pdf document, available to Fuller patrons only, 1997. http://www.tren.com.
Full text
43
Århem, Nikolas. "Forests, Spirits and High Modernist Development : A Study of Cosmology and Change among the Katuic Peoples in the Uplands of Laos and Vietnam." Doctoral thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-236880.
Full textAbstract:
This thesis explores how Katuic-speaking indigenous groups in the Central Annamitic Cordillera of Vietnam and Laos understand their environment – hills, streams and forest. Katuic eco-cosmology assumes that the natural landscape is imbued with spirit agents, with whom people must continuously communicate lest misfortune will strike and their livelihoods fail. The thesis posits the hypothesis that these spirit beliefs, and a variety of taboo notions accompanying them, can be interpreted as expressions of a complex socio-environmental adaptation. Today, the indigenous groups in the study region are confronted with a massive development- and modernisation push on two fronts – that of the global development industry on the one hand, and the implementation of national development policies and programs as part of the high-modernist state project in communist Vietnam and Laos, on the other. A second objective of the thesis, then, is to examine the effects of this multi-layered and multi-scaled confrontation on indigenous cosmology, livelihood and landscape. It is argued, this confrontation at the development frontier can be conceived of as an interface between different ontologies or reality posits – one animist, articulated in a relational stance towards the landscape; the other, a naturalist or rationalist ontology, expressed as an objectivist stance towards nature and embodied in the high-modernist development schemes and programs unfolding in the region with the aim of re-engineering its indigenous societies and exploiting its natural resources. Large parts of the Central Annamites were severely impacted by the Vietnam War; uncounted numbers of minority people were killed, or had their villages destroyed or relocated while defoliants, bombs, and forest fires ravaged the landscape. In the decades that followed the war, the entire social and natural landscape has been reshaped by national development policies and the modernist visions that underpin them. The thesis attempts to understand this physical and cultural transformation of the landscape, focusing particularly on the gradual breakdown of the complex indigenous socio-religious institutions that appear to have played an important functional role in maintaining the pre-war structure of the landscape. The thesis is based primarily on fieldwork carried out between 2004 and 2009 in the provinces of Quảng Nam and Thừa Thiên–Huế in Vietnam and Sekong in Laos.
44
Kamokoué, Louis Aimé. "Des structures institutionnelles animistes et islamiques aux structures des institutions de droit moderne de l'Etat indépendant du Cameroun." Perpignan, 2000. http://www.theses.fr/2000PERP0363.
Full text
45
Gottberg, Victoria. "Djurens kulturella betydelse i den gropkeramiska kulturen." Thesis, Uppsala universitet, Arkeologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352896.
Full textAbstract:
As humans we function with a biological side and a psychological side. Both of these sides have their needs. We need to put food in our stomach to stop feeling hungry and we need to give things meaning. In a Human Behavioral Archaeological perspective, which focuses a lot on the economical aspect of the animal and the human, the animal was killed for food. But, how was the animal perceived in a cultural perspective, what was the meaning of this animal? This is the question that will have its answer in this thesis. The animal handling of the Pitted Ware culture will be analyzed from an animistic point of view - meaning, that human, animals and object can have a soul or a personality. This makes the world seem more fluent. The sharp lines between culture and nature, life and death, human and animal get wiped out and we see a world view the modern Western human is not used to. As much as the animal was a prey, it also was a being with a purpose in the Pitted Ware culture. On the Pitted Ware sites at Jettböle on the Aland Island and at Ajvide on Gotland, the seal was the most prominent animal in both the economic and cultural sphere. The clay figurines of Jettböle show some sort of worship of the seal. Among many of the anatomical parts of the animal and human body, the head seems to be of most importance. Even differences within the same culture appear. At Ajvide, there is a clear burial tradition of the deceased humans, whereas at Jettböle, there is not. And as much as the seal is of dominance at Ajvide, the swine comes in at a close second, whereas at Jettböle, there is almost no swine at all.
46
Thisell, Karl. "Evolution eller fenomen? : En diskursanalys av nordisk religionsvetenskap under tidigt 1900-tal." Thesis, Uppsala universitet, Religionshistoria, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-443859.
Full textAbstract:
The aim of this thesis is to analyse the transformation of the concepts of religion and history between historians of religion Rafael Karsten, Nathan Söderblom, and Geo Widengren. Through the lens of Michel Foucault’s discourse analysis, as interpreted by Gilles Deleuze, Widengrens critique of the Karsten and Söderblom reveals an epistemological rupture between an evolutionist and a phenomenological discourse of religion. Karsten and Söderblom understand religion as following a linear path of development through fixed stages; Widengren instead study it as a transhistorical phenomenon. In line with historian François Hartog’s concept of regimes of historicity, I locate this epistemological rupture within a larger shift from a futurist to a presentist understanding of history. In futurism history is understood as oriented towards a future goal, while in presentism history is part of a broad present and of constant actuality.
47
Baker, John R. "Overcoming nominal Christianity in Botswana through spiritual warfare." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
48
Giraldo, Herrera César Enrique. "Sweet dreams rocking Viking boats : biocultural animic perspectivism through Nordic seamanship." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=195798.
Full textAbstract:
This thesis explores animic and perspectivist notions in the context of Nordic Seamanship with a biocultural framework. It examines the history, cosmologies, terminology, practices, physiology and phenomenology of Nordic crafts and arts of boat building, rope-making, seafaring and fishing. Rope-making, its molecular basis and the social organization in a boat reveal the way in which physical and social bodies coalesce in the harmonies of the differing intentionalities of their constituents, forming symmetric hierarchical structures, which are at the basis of Nordic egalitarian and individualistic society. Through the enskillment in seafaring and fishing, we explore the perspectival transformations involved in nausea; the development of sea-legs (the attunement to the rhythms of the sea), fishiness (empathy with the fish) and the meiths (a system navigation, perception and theorization of the coastal environment), showing the role of normal microbial biota in the perception and interactions with the environment. Based on the experience at sea, it is suggested that the ontologies developed through the interactions of seamanship constituted a cosmology that influenced the development of the Medieval Perspectivist theories in Natural Philosophy, Norse poetry and hermeneutics, which were means of secularization of pagan knowledge in the Nordic conversion to Christianity. Elaborating on some aspects of medieval perspectivist theory through their comparison with Amerindian animic theories and the biology of the eye it is suggested that its morphology entails an entoptic (inner-vision) microscopy, affording a means of visual perception and interaction with microbial entities. Finally, with the aid of a Treponema pallidum, a transatlantic traveller with a copious Amerindian mythology, it is shown that animic notions about spirits, dwarves and gods are coherent with an ecological physiology that takes into account microbial sociality and their role, both in health and in disease, in our metabolism, perception and relations with the environment in particular ecological communities. In so doing, it demonstrates that animic perspectivist ontologies are compatible with a naturalism that takes into account intentionality as a generalized physical property constituent of beings and things, and therefore sociality as generalized characteristic of the interactions between beings/things in the environment.
49
Savic, Maja. "The Secret Life of Things." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/1124.
Full textAbstract:
The artist discusses the work presented in The Secret Life of Things, her Master of Fine Arts exhibition held at Slocumb Galleries, East Tennessee State University, from March 18th through 22nd, 2013. The exhibition consists of sixteen illustrations (four of these are digitally enhanced photographs) and one animation that show the artist’s interest in bringing household objects to life. Pieces in the exhibition can be characterized as humorous with a strong narrative and attention to details. Savić’s ideas are based on traditional education with contemporary influences. All printed work is twenty inches wide, sixteen inches tall, framed, and hung in one side of the gallery. The other side was reserved for an animated artist statement projected onto the gallery walls.
This thesis discusses the most important influences and doctrines about art that support and further explain the presented work.
50
Gadiaga, Cheikh. "La concurrence des systèmes juridiques en droit sénégalais de la famille : les coutumes, le droit musulman et le droit positif." Paris 1, 2011. http://www.theses.fr/2011PA010326.
Full textAbstract:
Nous avons étudié la coexistence de différents systèmes juridiques en analysant les conflits de lois dans un cadre concurrentiel. Le premier chapitre est réservé à l'étude des sources formelles et des sources informelles. Avec l'historique de la colonisation, nous avons exploité le domaine juridique de cette colonisation avec une analyse sur les politiques d'assimilation juridique. Dans les deuxième et troisième chapitres nous avons centré nos efforts aux domaines conceptuels et théoriques du mariage, ses conséquences naturelles, la succession sanctionne l'essentiel.