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Mosse, C. D. F. "Caste, Christianity and Hinduism : A study of social organisation and religion in rural Ramnad." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336962.
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Suzana, Elisabete. "Performing islam in europe : a case study of Poetic Pilgrimage´s performance of empowerment in-between art and religion." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-25185.
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In this thesis I explore performances of empowerment in the work and artistic persona of Londonbased hip hop duo Poetic Pilgrimage. By using intersectionality, critical race and performance theories, I sketched a possible reading of their performance of religion in the complex context of their positionality as black, british, women, muslim converts and performing artists. I looked specifically at how performance shapes possibilities of cultural and religious interpretations of race, religion, nationality, gender and the arts. The question that guides me is: how do they shape their Empowerment with their Performance? After becoming familiar with the material, I realised that one way of answering this question is by looking into how they relate to an intersectional idea of Empowerment, namely how they relate to race and gender in their islamic art (religion/occupation/class) and how Empowerment is directly connected with Performance, it is the Performance that enables their Empowerment: artistic Performance that shapes their ethnographic Performance of muslimness, womanhood, black womanhood, muslim womanhood, women artistry, britishness, etc. So in this text, it is their Performance of categories and themes that constitute strategies and processes or Empowerment. My focus of Empowerment is on representation, which makes me define Empowerment as the act of learning to Love yourself and others in positive ways. This is inspired in the work of Audre Lorde. And it is reflected in Poetic Pilgrimage's own stance, as revealed by the opening statement of this thesis, We have no LOVE OF SELF. My focus on Performance means that I distance myself from constructs of identity markers that are not sensitive to construction and deconstruction. My underlying approach is to reflect on how Poetic Pilgrimage are and have been constructed by deconstructing them, question them. Taking into account that I cannot not think intersectionally, all themes under scrutiny here deal with ways in which Poetic Pilgrimage expose, explore and create islam and the arts of Performance to forge possibilities of Empowerment, in a way that I attempt to research all categories intersected. In the first thematic chapter (black european islam), emphasis is put on race and in the second thematic chapter (modesty is the new cool), focus turns to gender, though understood in relation to each other and to other categories, such as nationality, class, occupation, ethnicity. In terms of material, I focus on the final product (on stage/videoclips), having Poetic Pilgrimage's Performance on facebook as public artistic persona as a framework for the event of artistic Performance itself. Performing self, or everyday life Performance using artistic means is the trade mark of hip hop culture, which Poetic Pilgrimage are a part of.
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Shy, Brigette M. "Student Perceptions of Therapist Credibility Based on Attention to Religious and Spiritual Functioning at Intake." University of Akron / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=akron1341596870.
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Saxena, Vibhor. "Essays on inequality and discrimination : caste, religion and gender in India." Thesis, Heriot-Watt University, 2014. http://hdl.handle.net/10399/2835.
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This thesis estimates the inequality on the basis of caste and religion, and analyses the socio-economic structural factors in determining sex ratios in India. In the first part of the thesis, the inequality spaces are determined by average household income and access to clean energy sources at the household level. The regression estimates suggest that the scheduled caste, scheduled tribes and Muslims are significantly worse off in comparison to the upper caste Hindu households (others) in the sample. However, the summary of the results in the first part is that the Muslim households appear to be either significantly better off or indifferent to the scheduled caste and scheduled tribe households. Post regression, Oxaca-Blinder methodology is also employed to measure the proportion of discrimination among the predicted outcomes in the first part of thesis. The results in the second part of the thesis, which distinguishes the discussion of child sex ratios (0-6 age group) from juvenile sex ratios (0-14 age group), show that the cultural factors play a major role in determining the child sex ratios, rather than women’s agency and economic development. However, the regression results of the juvenile sex ratios indicate the positive impact of economic development and women’s agency variables. The separate regression analysis of the tribal population in the second part suggests similarities between the regression results of the tribal population and the total population. However, the important deduction is that the scheduled tribes of India are emulating the culture of gender inequality with the increasing proximity of ‘Hindu population’. Failure of the previous policies and new suggestions are considered.
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Ganesan, Uma. "Gender and Caste: Self-Respect Movement in the Madras Presidency, 1925-1950." University of Cincinnati / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1321367558.
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Girard, Victoire. "The economic relevance of caste and religious identities in India." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010027.
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L’identité est une nouvelle frontière pour la recherche en économie. Nombre de questions en cours d’exploration, telles que les conflits, la coopération,la culture, la confiance, le bonheur, ou le capital social, remontent à une question liée à l’identité. Cette thèse se focalise sur les conditions qui rendent une identité saillante à travers l’étude des identités de caste et de religion en Inde rurale. Il s’agit d’une contribution empirique, qui s’appuie sur des données villages et ménages. Cette thèse se concentre en particulier sur les conflits ou la ségrégation, qui sont autant de signaux que les identités de groupe sont saillantes. Ainsi, cette thèse étudie les raisons qui peuvent rendre une identité de caste ou de religion importante pour les conflits (première partie), et l’accès aux bien publics (deuxième partie). Dans les chapitres 1 et 2, je documente que les différences entre les groupes, qu’elles portent soit sur les bénéfices retirés de biens censés être publics, ou sur la distribution de la richesse, peuvent affecter la relation entre identité et conflit dans l’inde rurale. Dans le chapitre 3, je montre que le processus d’exclusion peut être modifié par des interventions politiques, en l’occurrence la mise en place de quotas en faveur des basses castes, cependant les quotas apparaissent n’avoir d’effet que pendant le mandat où le quota est en placeIdentity is a new frontier for research in economics. Many of the puzzles in economics today can be traced back to a question of identity: conflict, cooperation, culture, trust, happiness, and social capital, among others. This dissertation asks which conditions make an identity salient through the case studyof caste and religious identities in India. It is an empirical contribution, relying on village and household level data. This dissertation studies whether and howcaste or religious identities matter for conflicts (first part), and public goods access(second part). In Chapters 1 and 2, I document that differences in either group level payoff (from supposed-to-be public goods), or wealth distribution, can affectthe relation between identity and conflict. In Chapter 3, I show that process ofexclusion can be modified by political interventions, namely the imposition of political quotas in favor of the low castes
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Mullard, Jordan C. R. "Status, security and change : an ethnographic study of caste, class and religion in rural Rajasthan." Thesis, London School of Economics and Political Science (University of London), 2010. http://etheses.lse.ac.uk/2202/.
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Based on 17 months ethnographic research carried out in a medium sized village in North West Rajasthan, this thesis explores the relationship between status, security and social change in a context of extreme economic uncertainty. Through changes in tenancy laws, the redistribution of land after the abolition of Zamindars in the 1950s, the withdrawal of high castes from the village, success through affirmative action policies, and caste mobilisation via Sanskritisation an extended family of the untouchable leatherworking caste Meghval in the village of Mudharamsar have risen to be the new village elites. Their unusual position as wealthy landowners and political agents has caused conflicts, alternative commensalities, and 're-traditionalised' practices amongst other villagers. This was further exacerbated by the temporary closure of mines in the area that provided the bulk of employment for other villagers causing many of the lower castes to search for alternative means of income and status-making. Some returned to their traditional caste occupations, others organised as a 'labour class' and Meghvals drew on kinship obligations in search of solidarity and security. I argue that social mobility and change amongst the rural poor involves both confluence and variance of what Betielle (1974) termed the 'ideas of caste' and the 'interests of class' underpinning agrarian relations. In doing so, I extend Beteille's analysis to situate my informants' ideas of caste, class and religion within their broader interests in constructing, claiming and using identity and status as mechanisms for coping with economic uncertainty, social change and inequality. I highlight the contradictions between normative ideals concerning caste, kinship and religion on the one hand, and changing class and power relations on the other. I am concerned to look at the spaces between these oppositions wherein alternative discourses and identities are generated, which at times bring unlikely actors together and at others reaffirm pre-existing relations.
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Seetahul, Suneha. "Where Does the Stigma Lie? : Exploring the Roles of Gender, Religion and Caste in the Indian Labor Market." Thesis, Bordeaux, 2018. http://www.theses.fr/2018BORD0337/document.
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Cette thèse propose de détecter les mécanismes par lesquels la stratification d’une société se reflète sur le marché du travail. Nous étudions pour cela le cas de l’Inde, où les disparités liées au genre, à la religion et à la caste persistent malgré des changements structurels considérables. Un premier chapitre traite des liens entre l’exclusion du marché du travail et les disparités inter-groupes. Suite à une estimation de la probabilité de non-participation sur le marché du travail, l’analyse des conséquences de l’isolement forcé des femmes sur l’éducation des enfants permet d’observer dans quelle mesure le travail est un vecteur de réduction des inégalités genrées d’éducation. Un second chapitre s’intéresse aux trajectoires de mobilités occupationnelles et de revenu entre 2005 et 2011-12. Une description détaillée de ces trajectoires et l’estimation de ces déterminants suggèrent l’absence d’un phénomène de rattrapage des groupes désavantagés sur le moyen-terme. Un troisième chapitre aborde la question de la segmentation du marché du travail dans un contexte de prédominance de l’économie informelle. Les résultats montrent l’existence d’une ségrégation occupationnelle en fonction du genre. Le quatrième chapitre propose une comparaison paramétrique et nonparamétrique des décompositions de salaire. Les écarts de salaires ne sont pas liés à une discrimination salariale pure mais plutôt à un processus de sélection et de ségrégation occupationnelle dans le cas du genre. En ce qui concerne les groupes socio-religieux, la combinaison des écarts en termes d’éducation, de népotisme et de discrimination potentielle explique les fortes disparités salarialesThis thesis aims to analyze how the stratified nature of a society translates into horizontal inequalities in the labor market. We analyze the case of urban India, where disparities among gender, religion and caste groups persist despite the country’s significant structural change. The first chapter analyzes the links between labor market exclusion and group disadvantage. After estimating the likelihood of non-participation in the labor market, we address the specific case of secluded labor by detecting its impact on children’s education. We suggest that female labor market participation is not likely to lower the educational gap for future generations. The second chapter compares the paths of labor market mobility between 2005 and 2011-12 among gender and socio-religious groups. A detailed analysis of occupational and earnings mobility, followed by the estimation of their determinants, suggest that the group-specific mobility patterns may not reflect a process of “catching-up.” The third chapter proposes an analysis of labor market segmentation in the context of a predominantly informal labor market, showing that the household business sector is relatively homogenous and that the salaried sector is segmented along gender lines. A fourth chapter highlights the issue of potential discrimination by comparing parametric and semi-parametric wage gap decompositions, both suggesting that wage gaps are mostly due to selection and segregation effects in the case of gender. In the case of socio-religious groups, a combination of endowment differentials, nepotism and potential discrimination leads to substantial wage differentials
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Josephson, Seth Joshu. "For the Benefit of the Many: Resignification of Caste in Dalit and Early Buddhism." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1322514832.
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Opheim, Kaja. "Hindutva som statsideologi : med et spesielt blikk på kastesystement og fenomenet konvertering /." Oslo : Institutt for kulturstudier og orientalske språk, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/IKOS/2007/57811/MicrosoftxWordx-xINNLEDNINGKAPI.pdf.
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Callaway, Patrick Michael. "Religion and public order in the 1790's." Thesis, Montana State University, 2008. http://etd.lib.montana.edu/etd/2008/callaway/CallawayP1208.pdf.
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The connection between the founders and relationship between church and state has become increasingly important in the late twentieth and early twenty-first century. Entire books are regularly published on the private religious thoughts and practices of many of the founding fathers; often times these works exist in order to support a closer relationship between Christian practice and piety and the government. Just as often, published works also draw on the ideas of the same founders in order to support a more concrete separation between religious thought and practice and governance. These "culture wars" are an emotive part of the present day political discourse; however, this thesis argues that attempts to fight the culture wars though the thought of the founders is factually erroneous and misguided because the context of the founders and their debates have been overly simplified or just plain lost. The link between religion and the political culture of the 1790s was a practical matter of governance and support for a larger ideal of consensus, not an expression of cultural preference as is common in present-day political discourse. The connection between the governing structure under the Constitution, a blessing upon that government from God, and the inculcation of Christian ideals into the public that support both religion and the government became increasingly important as the range of political and social opinions expanded in the 1790s. Contemporary political thought that places the intent of the founders at the center of political debate ignore the significant divisions among the founders' political, philosophical, and religious ideals. There is little unity in thought among the founders; they virulently disagreed about religion, politics, and the connection between them. Arguing the present day culture wars through the lens of the founders is emotive and politically effective, but without a full appreciation for the larger historical and intellectual contexts of the early republic and the concerns particular to that time an appeal to the wisdom of the founders on religion and its connection to American politics, this claim to political legitimacy is of dubious intellectual validity.
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Low, Sor Ching. "Religion and the invention(s) of John Cage." Related electronic resource:, 2007. http://proquest.umi.com/pqdweb?did=1375506251&sid=1&Fmt=2&clientId=3739&RQT=309&VName=PQD.
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Bhandare, Teesta. "Someone Else's Honor: Women as Repositories of Male Honor and Their Subsequent Vulnerability to Sexual Violence in India." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/scripps_theses/546.
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This article seeks to uncover the historical trajectory of the notion of women as repositories of male honor in Indian society and whether there has been a change in the discourse. Through a historically oriented comparative study of two case studies it draws attention to the fact that this perception of women has made them extremely susceptible to sexual attacks from members of opposing communities. At the time of Partition India witnessed large scale religion-based rapes where men of one religion attempted to assert their dominance over another religious community by raping the women of that community. Today the use of rape as a means of power assertion is still prevalent but now it is upper caste men who are seeking to assert their dominance over lower caste communities.This article believes that a combination of legal and social dilemmas is the cause of this discourse that works against the safety of women.
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Nieloud-Muller, Sébastien. "Les cultes des lacs en Gaule et dans le monde romain (IIe s. av. – Ve s. ap. J.-C.). Apports des sources archéologiques et textuelles." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL120.
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Tout comme les grottes-sanctuaires, les bois sacrés et d’autres sanctuaires naturels, les lacs sacrés s’intègrent dans les paysages religieux des provinces romaines. Depuis la Renaissance, les sources textuelles faisant référence à la sacralité des lacs ont largement retenu l’attention contribuant à nourrir tout un imaginaire autour de ce thème. Ce travail, fondé sur les sources documentaires existantes, principalement archéologiques et historiques, vise à analyser et définir les rapports entre les lacs et le religieux dans le monde romain en distinguant ce qui relève de la réalité ou du fantasme. Avant tout centrée sur les provinces des Gaules de la fin du IIe s. av. J.-C. au Ve s. ap. J.-C., cette recherche est étendue à l’ensemble du monde romain dans une perspective comparative. Après avoir défini le lac et décrit ses caractéristiques morphologiques, l’analyse et le croisement des données permettent d’approfondir la connaissance des lieux de culte lacustres et des représentations qui s’y rattachent. Ces étendues d’eau, souvent présentes dans des contextes topographiques accidentés, ont été regardées comme sacrées en raison de caractéristiques spécifiques qui étaient considérées comme la marque de la présence du divin (profondeur, couleur, circularité/centralité, îles flottantes, variations de niveau). Ces croyances ont conditionné la fréquentation de ces lacs, ainsi que l’ensemble des aménagements et des pratiques rituelles dont ils ont été le cadre. Réceptacles de nombreux éléments matériels, c’est à partir de ces derniers reliefs que l’archéologue est en mesure d’identifier ces sanctuaires lacustresLike cave-sanctuary, holy woods and other natural shrines, sacred lakes were part of the sacred landscapes of the Roman provinces. Since the Renaissance, textual sources referring to the sacrality of lakes have widely attracted attention, fuelling a whole imaginary. This work, based on archaeological and historical sources, aims to analyse and define the relationship between lakes and the religious in the Roman world by distinguishing between reality and fantasy. Mainly centred on the provinces of Gaul between the end of the second century BCE and the fifth century CE, this research extends to the whole Roman world in a comparative perspective. After defining the lake and describing its morphological characteristics, the analysis and cross-analysis of data allow to deepen our knowledge about these lacustrine shrines and the representations attached to them. These bodies of water, often found in uneven terrain, were regarded as sacred due to specific characteristics construed as the sign of a divine presence (depth, colour, circularity/centrality, floating islands, level changing). These beliefs conditioned attendance at the lakes, as well as installations and ritual practices. Such lacustrine shrines left numerous artefacts, that now allow the archaeologist to identify them
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Mezger, Sonja. "Roman Catholic faith represented in Kezilahabi`s Mzingile." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-91383.
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This study elaborates how Kezilahabi depicts elements of Roman Catholic faith in his book Mzingile. Throughout the book religious institutions and the image of God are deconstructed. Nevertheless, Kezilahabi uses images derived from the Bible and Roman Catholic rituals to describe the new world order. This leads to the conclusion that the recognition of the existence of these concepts as concepts opens the way for the creation of a new world. Kezilahabi seems not to be convinced of the Roman Catholic faith being useful in search of the meaning of life. He rather builds upon the creative space, the emptiness left after the deconstruction of religious concepts.
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Brun, Christelle. "De la caste marchande gujarati à la communauté religieuse fatimide : construction identitaire et conflits chez les daoudi bohras (ouest de l'Inde)." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20031.
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A partir de l'ethnographie d'une secte minoritaire de l'islam indien, les ismaéliens daoudi bohras, cette thèse explore les processus menant à la construction identitaire en tant que communauté religieuse distincte. Les daoudi bohras, dont une large majorité vit entre Mumbai, le Gujarat et le Sind, forment à la fois une caste commerçante et une secte ismaélienne chiite avec ses propres rites. Dès l'époque coloniale, et ce jusqu'à aujourd'hui, des conflits internes ont porté sur les modalités de l'autorité suprême, celle du guide religieux le d'ai et de l'organisation par laquelle il gouverne, la dawat. Cette thèse, à travers un travail monographique, explore les différents aspects d'un conflit qui a abouti au relatif échec des réformes religieuses demandées par une branche 'progressiste'. Une première partie historique revient sur la genèse de ce communautarisme durant la période coloniale puis dans le contexte de l'émergence des nationalismes religieux en Asie du sud. Une deuxième partie explore les composantes de l'identité communautaire. Quelle est la nature de la « dawat », l'institution religieuse représentative de l'ensemble des membres? La réorganisation de cette institution s'est opérée dans la concurrence avec d'autres organisations prosélytes (hindouisme militant, islam réformé, sécularisme ressenti). Progressivement, l'association fonctionnelle de la caste, dont l'objectif premier était de représenter les intérêts du réseau mercantile, s'est affirmée comme la résurgence d'un modèle de gouvernance idéal. Tandis que les relations politiques se teintent de clientélisme, la communauté est sacralisée autour de sa puissante institution centraleThis thesis explores the processes which frame the identity construction as a distinctive Ismaili religious community. The research is based on a detailed ethnography study of this minority of Indian Muslims. The Dawoodi Bohras are largely settled in the region of Mumbai, Gujarat and Sind. They represent both a business caste as well as an Ismaili shia sect which nurtures its own rites. Since the colonial time, internal conflicts have confrontated the supreme authority and the “dawat” central organization. This thesis explores the various aspects of the conflict which have resulted in a relative failure of the religious reforms which were requested by a progressive branch of the community. The first part of the thesis examines the genesis of this communalism within the context of the emerging religious nationalisms in South Asia.The second part investigates the different aspects of the community identity. What is the nature of the “dawat”, the religious institution representing the dawoodi bohras? The reorganization of this institution occurred in the confrontation with the political environment (Hindutva, reformed Islam, secularism). The association of the mercantile caste, promoting the interests of the membres of the network, has gradually become sacralized and emerged like « a religious ideal society ». While the political relations of the dawat are based on clientelism, the power of this central institution is sacralized within the community
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Szenaszki, Gabriel G. "Tao´s gyllene blomma." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-501.
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Syftet med arbetet är att ge en generell presentation av Den gyllene blommans hemlighets innehåll och funktion samt introducera två olika kommentarer och synliggöra deras specifika synsätt. De generella frågorna jag har ställt mig är följande: Vad är textens innehåll? På vilka filosofiska grunder vilar metoden? Vilka är de viktigaste skillnaderna mellan Jungs och Clearys kommentarer?
Wilhelm var den person som hittade texten och som först översatte den till ett västerländskt språk år 1928. Han har både översatt och kommenterat bl. a. I Ching, Den gyllene blommans hemlighet, Tao te king mm. och därmed var han insatt i att göra Kinas själsliga skatter åtkomliga för Europa. Då var Europa fortfarande nybörjare i förståelsen av Österlandets visdom och de kristna formerna och aspekterna påverkade hans uppfattning om den. Dogma och känsla stred med varandra i honom “vilken i hans fall tog sig uttryck som en konflikt mellan väst och öst“, konstaterade Jung. Detta tvivel påverkade också Jung själv som beundrade Österlandets stora filosofer – som han benämnde dem – men han hade en oförsynt syn på deras metafysik. Jung har studerat alkemiska verk tidigare men han har själv påstått att “först genom texten i Den gyllene blomman har alkemins väsen kommit närmare“ .
Denna text - som heter T'ai I Chin Hua Tsung Chih (Den gyllene blommans hemlighet) tillsammans med Hui Ming Ching (Medvetandets och livets bok) - är en samling av ett slags aforismer och innehåller förklaringar - med suggestiva, esoteriska terminologier - av praktisk betydelse som behandlar de alkemistiska (ev. fysiologiska) processerna. Dessa framförda tekniker antyder varken hjälp ifrån eller närvaro av en gudom eller gudomlig kraft, istället är det insiktens ljus som ger en direkt upplysning till utövaren. Med i texten finns även en ganska detaljerad beskrivning av faror och villovägar som väntar på den ouppmärksamme praktikanten.
Det blev klart för Jung “att alkemin i symbolisk och allegorisk form i själva verket beskriver människans andliga mognad“ och att denna mognadsprocess förbinder människan med livets andliga dimensioner och hjälper henne att finna Självet, det gudomliga inom henne. Denna inre erfarenhet av “förening med det gudomliga“ var enligt Jung det mest värdefulla och viktigaste målet i livet. Därför försökte Jung i sin moderna psykoterapi ge en högre religiös bakgrund vid avlägsnandet av konfliktorsaken. Enligt Jungs tolkning omskapar och genererar den gyllene blommans metod kroppens energi för att, å ena sidan, människan ska kunna komma ur olika själsliga tillstånd som hon blivit fångad i (Projektion, Skuggan, Personan, Animus-Anima), och å andra sidan för att kunna nå fram till något hon var avskuren ifrån (det gudomliga Självet).
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McClinch, Christopher C. "Reason, Imagination, and Universalism in C. S. Lewis." Thesis, Virginia Tech, 2002. http://hdl.handle.net/10919/10111.
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Though he is generally known as one of the key voices in conservative Christianity, this thesis demonstrates that C. S. Lewis was in fact far more liberal in his view of salvation than many would expect. Lewis argued for a universalist interpretation of salvation, in which the death of Christ opened up the possibility of salvation for all of humanity, not merely those people who could be identified as Christians. Lewis did believe that people could and did choose Hell over Heaven, however, and still saw evangelism as the duty of every Christian. All of Lewis's writings are in a sense evangelistic, and all attempt to effect the conversion of the reader in the same manner in which Lewis himself was first drawn to Christianity: by baptizing the imagination in the hope that the reason will follow.Master of Arts
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Soler, Matthieu. "Les dieux de l'amphithéâtre : étude sur la relation entre religion et spectacle de l'Occident romain du IIe s. av.J.-C. au Ve s. ap. J.-C." Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20119.
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Le monde de l’amphithéâtre, entre l’apparition, au IIIe s. av. J.-C., des ludi qu’il abrite à partir de la fin du IIe s. av. J.-C., et l’abandon de ce type d’édifice en tant que monument de spectacle dans lecourant du Ve s. ap. J.-C., a longtemps été perçu par l’historiographie soit comme l’excroissance monstrueuse d’une civilisation brillante, soit comme l’exemple même de la cruauté d’une société autocratique et esclavagiste. Cette image de l’arène s’appuyait en particulier sur les rites se déroulant dans les édifices dédiés aux munera décrits par les écrivains chrétiens à partir de Tertullien au IIe s. ap. J.-C. Plus tard, pour livrer une étude dépassionnée de la gladiature, Georges Ville a postulé une "laïcisation" précoce de l’institution et rejeté ainsi les textes des polémistes chrétiens dans le domaine du pur discours. La reprise attentive de l’ensemble de la documentation, tant littéraire qu’épigraphique ou iconographique permet de nuancer ces constats. Si la religion est au cœur des jeux, c’est avant tout parce que ceux-ci, non seulement, sont parfaitement intégrés à la société romaine et provinciale, mais aussi et surtout car ils sont un des lieux par excellence où est montrée l’image idéalisée de Rome, sa structure sociale, culturelle et donc religieuse. Les dieux de l’amphithéâtre sont donc avant tout les dieux de la cité, garants de sa pérennité et de son équilibre. Ils sont adorés dans les amphithéâtres par des actes publics et privés, par l’ensemble de la communauté, des groupes sociaux, ou encore des individus de toute origine. La société se soude dans ce contexte où les spectateurs forment une communauté émotionnelle, prélude à la communauté cultuelle et sociale. Les acteurs des jeux eux-mêmes ont des préférences pour des dieux censés les protéger : Diane, Hercule, Némésis, Fortune, Mars, Minerve, Vénus, Mercure, et sont acteurs des rites de la cité. Cela ne fait pas d’elles les seules divinités des arènes et tout citoyen peut également se tourner vers elles dans les sacella des amphithéâtres, généralement ouverts à tousThe amphitheater was used as a spectacle edifice between the end of the IInd century BC, hosting the ludi that appeared during the IIIrd century BC, and the Vth century AC. It was long perceived by historiographers either as the monstrous appendix of an enlightened civilization or as an example of an autocratic and slavering society. This image of the arena was derived from the rituals taking place in the edifices dedicated to munera and described by Christian writers starting with Tertullien in the IInd century AC. Georges Ville later conducting a dispassionate study of the Gladiatura, postulated an early non-religious nature of the institution and rejected the texts written by the Christian polemists as pure discourse. The careful study of the whole literary, epigraphic and iconographic documentation allows to nuance those statements. Religion is seen as the central core of the games not only because they are perfectly integrated to the Roman and provincial society but also because they are the best place to show an idealized image of Rome with its social, cultural and de facto religious structure. The gods worshiped in the amphitheater are first and foremost those of the city that guarantee its perenniality and stability. Inside the amphitheater they receive public and private adoration from the part of the whole community, of social groups and of individuals. The audience thus becomes united creating an emotional community that will later turn into a cultural and social community. The actors of the games give preference to certain gods expected to protected them -Diana, Hercules, Nemesis, Fortuna, Mars, Minerva, Venus and Mercury- and thus become actors in the city’s rites. Other gods and goddesses can also be worshiped in the sacella of the amphitheater that are generally open to all citizens
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Nilsson, Stefan S. O., and Jonas B. Nockmar. "Civilreligion i George W Bush: s officiella uttalanden : 2001." Thesis, Linköping University, Department of Thematic Studies, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-2311.
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Uppsatsen behandlar hur USA: s president George W Bush använder civilreligiösa inslag i sin retorik under sitt första år som president. Han startade ämbetsperioden med att använda religiösa anspelningar i sitt installationstal., för att sedan fortsätta i samma anda hela året.
Bush är inte den första presidenten att använda sådana retoriska knep. Ända sedan USA: s grundande har presidenterna förstärkt sin talarkonst genom att hänvisa till Gud och att landet är utvalt av Gud - ett nytt Israel. Landets presidenter har alltid varit mer eller mindre övertygade om att Gud står på USA: s sida. Detta trots att det första tillägget i USA: s konstitution föreskriver en separation mellan religion ochstat.
Uppsatsen analyseras utifrån en innehållsanalys, som är en vanlig metod för att analysera politiska tal. Vår innehållsanalys består av åtta olika kategorier som speglar Bushs civilreligiösa retorik väl. Resultatet visar att Bush som president anser att det är självklart att en amerikansk president har en gudstro. Han använder ett religiöst språkbruk genom att citera ur Bibeln och Koranen i sina offentliga framträdanden. Han säger sig vara övertygad om att USA är utvalt av Gud att styra över världen. En stor del av Bushs civilreligiösa retorik går att hitta i att han försöker ena nationen genom att hänvisa till landets historia. Han visar ofta hur krigshjältar och presidenter har offrat sina liv för USA.
Vi anser att Bush använder civilreligiös retorik för att ena nationen vid svåra tillfällen. Efter terrorattacken den 11: e september 2001 ökar frekvensen av civilreligion hos Bush. Det är tydligt att den amerikanske presidenten vill ena en nation i chock. Vi menar också att det av tradition förväntas att USA:s president har ett civilreligiöst språkbruk. Vi menar att Bush använder civilreligionen som en ursäkt för att inte genomföra reella politiska förändringar i samhället.
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Bertrand, Audrey. "Effigies Romae ? Le paysage religieux des colonies adriatiques de l'Italie centrale (IIIe s. Av. N. è. - IIIe s. De n. è. )." Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5017.
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Le travail mené s’attache à la reconstitution du paysage religieux d’un ensemble de dix-sept colonies latines et romaines situées sur la façade adriatique de l’Italie centrale, d’Ariminum au nord à Hadria au sud. Il s’est donc agi dans un premier temps de rassembler une documentation archéologique, épigraphique et littéraire dispersée, dont l’analyse permettait d’établir un inventaire des lieux de culte raisonnablement identifiables et, dans la mesure du possible, de les localiser dans l’espace urbain et suburbain. La définition d’un corpus de dix-sept sites partageant le statut de colonie pour mener cette enquête a autorisé à interroger la pertinence de cette distinction juridique et politique dans la caractérisation et la compréhension du paysage religieux d’une cité et de mesurer ainsi l’impact du fait colonial sur le paysage cultuel civique. L’analyse particulière du moment de la déduction et l’étude diachronique comparée de la parure religieuse des colonies du corpus révèle la variété des procédés qui contribuent à la construire en miroir de celle de l’Vrbs, non seulement juridiques mais également politiques, économiques et identitaires. C’est ainsi plus largement à une meilleure compréhension du statut colonial et à ses transformations entre République et Empire que participe cette étude. Défini par un ensemble de règles qui organisent le fonctionnement de la communauté civique selon les normes du droit public romain, le statut colonial est aussi vecteur d’une identité spécifique que reçoivent et construisent tout à la fois les agents locaux et dont le paysage religieux est l’un des supports privilégiésThis study aims to reconstitute the religious landscape of seventeen latin and roman coloniae situated on the Adriatic coast of central Italy, from Ariminum in the North to Hadria in the South. The first stage was to gather archeological, epigraphic and litterary documents, all often scattered in various places. Their analysis allows to establish an inventory of worship places and, if possible, to replace them in the urban and suburban space. The definition of a corpus of seventeen sites sharing the same status of colonia leading this investigation authorizes to question the relevance of this legal and political distinction in characterizing and understanding the public religion of a city and to assess the impact of colonial status on civic religious landscape. The analysis of the particular moment of deduction and the compared diachronic study of religious buildings reveal the different processes of the imitatio Romae, not only legal but also political, economic and identitary. The study contributes to a better understanding of colonial status and of its evolutions beteween Republic and Empire. If a set of rules defines the functioning of the civic community according to norms of the public Roman law in the coloniae, these cities are also characterized by a specific identity. Thus, religious landscape is also examined as a tool used by the local elites to enhance the colonial status
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John, Packianathan Vincent Manoharan. "Towards a practical Dalit Theology : a study on the status and relevance of Dalit theology among grass roots Dalit Christians in their struggle against caste oppression." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3348/.
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This study seeks to develop a more practical and praxis-driven approach to Dalit Theology and its engagement with grassroots Dalit Christians. Dalit Theology is contextual and liberative. It emerged as a counter to Indian Christian theology, which ignored the caste affected life experience of Dalits, who form the majority in the Indian church. It aims to go beyond the merely spiritual in seeking to empower Dalit people and transform society. However, the well reflected and articulated liberational theological themes of Dalit Theology seem to remain mostly within academia and the ecclesia. They have not adequately engaged with grass roots Dalit Christians who face severe discrimination and constant struggle against caste oppression. Therefore, this study is an attempt to analyse the status and potentials of Dalit Theology among grass roots Dalit Christians as a motivational force and to offer a methodological framework to enlarge Dalit Theology as a Practical theology of liberation. The construction of Dalit Theology as a Practical theology of praxis among the grass roots hopes to facilitate the process of bringing about change in their personal life and the formation of a transformed society for both Dalits and non-Dalits to lead a caste-free life.
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Falk, Jane E. "The Beat Avant-Garde, The 1950's, and the Popularizing of Zen Buddhism in the United States." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363621100.
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Christenson, Donald Edwin. "Music of the Shakers from Union Village, Ohio : a repertory study and tune index of the manuscripts originating in the 1840's /." The Ohio State University, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487586889188941.
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Andradi, Norbert. "Towards an Asian theology of revelation based on the theology of religions of D. S. Amalorpavadass and A. Pieris." Thesis, University of Ottawa (Canada), 1995. http://hdl.handle.net/10393/9792.
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Lindahl, Julia. "Shaping social and political identity : A critical discourse anlysis of the Bharatiya Janta Party." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-397751.
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This research paper uses Critical Discourse Analysis (CDA) to analyse texts produced by the political party Bharatiya Janata Party (BJP) in India. The analysis use Machin and Mayr’s (2012) concepts of Language and Identity and Nominalisation and Presupposition with the aim to understand how the BJP can influence the democratic society in India through discourse. The texts analysed was taken from BJPs website and from parts of their 2014 manifesto. The theoretical framework and literature review are built on the role of Hinduism in the democratization of India. In this research, Hinduism act as an important factor in defining identity in India and Hindutva as an important factor in defining identity for the BJP. The analysis concludes that when looking at identity, the BJP demonstrate that their texts can have both a positive and a negative effect on the democracy in India. The BJP strongly use ‘India First’ to state that they want to unify the country under one identity and similarities can be drawn to their previous use of ‘Hindutva’. By promoting ‘India First’ the BJP includes a large audience and a somewhat tolerant outlook by stating to include all castes and ethnicities. However, the analysis demonstrates that their strong promotion of ‘India First’ conceal who is responsible to uphold this identity and that in turn could affect the tolerance in society. The analysis also shows that their definition of ‘India First’ is left vague and this can conceal certain interest. Their use of ‘India First’ as an identity can lead to a fear that everything that does not belong under this category is a threat. This combined with the diffuse definition of what ‘India First’ mean can have a negative effect on the pluralistic and tolerant society that was needed for India to transform to a democracy. The research also explores whether the strong promotion of ‘India First’ can be compared to a religious or spiritual movement and touch upon the implications that could follow from that.
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Guzy, Lidia. "Baba-s und Alekh-s - Askese und Ekstase einer Religion im Werden : vergleichende Untersuchung der asketischen Tradition Mahima Dharma in zwei Distrikten Orissas (Dhenkanal und Koraput) / östliches Indien /." Berlin : Weissensee Verl, 2002. http://catalogue.bnf.fr/ark:/12148/cb40013951s.
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Rosenfeld, Carola. "It´s Hard to be a Saint in the City : Jazz Music and Narrative Form in Toni Morrison´s Jazz." Thesis, Sektionen för humaniora, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-15139.
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This paper deals with the novel Jazz, written by African-American writer Toni Morrison. The paper argues that the novel deconstructs itself. Also, it illustrates how the jazz music in the novel works as a deconstructing force on the characters and the narrative form. The essay begins with a chapter about deconstructive theory. Next, there is a brief summary of jazz music – its history and features. Then, there is an analysis which focuses on how jazz music affects the characters. Last, the narrative form is investigated, for instance in terms of the narrator’s tendency to shift between various points of view.Uppsatsen påbörjades vid Halmstad Högskola med Cecilia Björkén Nyberg som handledare, men slutfördes vid Växjö Universitet. Magisterexamen är sedan uttagen vid Högskolan i Halmstad.
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Woolley, Donald Patrick. "Perceptions of the Presidency: Civil Religion and the Public?s Assessment of Candidates and Incumbents." NCSU, 2004. http://www.lib.ncsu.edu/theses/available/etd-08292004-154503/.
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Robert Bellah introduced the concept of American civil religion more than thirty year ago. While interest has waxed and waned over time, there has been an increase in the level of attention paid to civil religion in the United States since the beginning of the 21st Century. Much of this interest has been rhetorical however, and very little actual research has taken place. This study examines the relationship between the civil religious beliefs of the American public and the public?s perception of the presidency. Randomly selected subjects from stratified samples in Raleigh, North Carolina were collected during two separate, yet similar, studies in 1984 and 1998. Data from then 1984 Reagan-Mondale presidential contest are used to examine presidential electoral preference for candidates who are seen as more civil religious. It is contended that the candidate who is seen as more civil religious will have an electoral advantage. Further data collected during the fall of 1998 are used to look at the relationship between civil religious beliefs and feelings of outrage or betrayal at the perceived actions of President Clinton leading to his impeachment trial are explored. In this case it is contended that the stronger a member of the public?s feelings of civil religiosity, the greater their feelings of outrage. It would appear from the results of these studies that the lens of civil religion is used by the public in their perception of the presidency. It would also appear that the traditional view of American civil religion has changed since Bellah?s original thesis. The implications of these findings, in terms of theory methodology and policy are discussed.
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Kallio, Maarit. "No religion is an I(s)land : En kvalitativ studie om religionsundervisningens kursplan på Island." Thesis, Uppsala universitet, Religionssociologi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324149.
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The aim of this study is to see how religion is reflected upon in the curriculum of the compulsory school, years 1–10, in Iceland with special emphasize on how religious diversity can be seen in it. From a religious didactics perspective, the question of whether the curriculum on religion reflects on learning about- or learning from religions will be examined through a concept first used by Michael Grimmitt and Garth Read (1975). Furthermore, Beckford’s (2003) concept of religious diversity is analyzed in relation to the religious affiliation in the Icelandic society and his concept on religious pluralism is discussed with regards to the analyzed curriculum. Iceland, seen from a religious point of view, has changed profoundly the last decades in regards to a decline of members in the National Church. In 1976 the first instructions for learning about other religions than Christianity were introduced to the curriculum. The study analyzes the curriculum of the subject called Social studies, which includes several subjects including religion and also the religious affiliation map. Firstly, the words religion and religions were used in order to detect the references to religion in the curriculum. A qualitative content analysis was used on the data in describing the subject content of these references. Beckford’s concept on religious diversity was then analyzed in relation to the statistics on religious affiliation in Iceland. In a third step, religious diversity was used as a search word to find how it is reflected in the curriculum. Beckford’s concept of religious plurality was applied on the result in order to discover how it is reflected on. The results show that, if using Beckford’s definitions on religious diversity, the Icelandic religious affiliation does not mirror a societal situation characterized by religious diversity. The study also shows that the curriculum includes religious diversity, but does not necessarily include religious plurality when Beckford’s concept is applied. The focus in the curriculum is on Christianity, and it is based on the concept of learning about religion with a very little amount of learning from religion. Previous research shows that there is a need for more student centered education and more discussion about the diversity of religions. This study shows that the society and curriculum is attuned with Christianity as the superior religious tradition, but it also shows that the Icelandic society, through the curriculum, teaches about religious diversity, although not necessarily with a religious pluralistic point of view.
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Pothin, Vanessa. "La mixité religieuse dans le couple à l'île de La Réunion - Des expériences du vécu conjugal à travers les religions." Thesis, La Réunion, 2018. http://www.theses.fr/2018LARE0006.
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Chaque religion possède son histoire, ses principes qui déterminent ses croyances, ses pratiques et surtout les origines et les parcours religieux des individus. Ainsi, les éducations religieuses enseignent aux personnes un dogme à respecter au quotidien. Le partage d'une vie à deux fait également partie des règles religieuses ou des normes établies auxquelles, il ne faut pas déroger. Quelles conséquences a sur le lien social la rencontre de différentes confessions : « panthéistes » et « monothéistes » dont la cohabitation fait la renommée de l'île de La Réunion. Cette multicultualité prend aussi corps dans les liens conjugaux. Notre étude s'intéresse, de fait, aux unions formées par des conjoints d'origines religieuses différentes, appelés encore : couple mixte. Cette étude sur la mixité religieuse, en société créole, prend pour support les religions prédominantes de La Réunion, à savoir : le catholicisme, le protestantisme, l'islam et l'hindouisme. Cette enquête sur les couples mixtes démontre comment deux individus ayant affirmés des identités religieuses différentes ne réussissent à construire un mode de vie conjugal qu'au prix de plusieurs stratégies. L'originalité des unions mixtes est analysée grâce à une méthodologie de type qualitatif ainsi des campagnes d'entretiens ont été menées. Les résultats de ce travail de terrain permettent d'analyser l'expérience du vécu conjugal à travers les religions. Loin de se faire de façon immédiate, en situation de mixité religieuse, la construction d'une conjugalité religieuse est faite de transformations, de décisions, d'obligations, d'éducations, de conflits, de régulations… C'est ce travail d'ajustement et de réajustement que vise à décrire puis à comprendre et expliquer cette étudeEvery religion has its stories, its principles which determine its beliefs, practices and especially the origins and the religious processes of individuals. Thus, religious educations teach people a dogma to be respected on a daily basis. The sharing of a life together is also part of religious rules or of established norms to which, one should not depart from.What consequences does the meeting of various confessions has on social link: « pantheistic » and « monotheistic » of which the cohabitation makes the fame of Reunion Island. This multiculturalism also takes shape in the matrimonial bonds. In fact, our study takes an interest, in unions formed by spouses of different religious origins, still called: mixed couple.This study on the religious diversity, in the Creole society, takes for support the predominant religions of Reunion Island, namely: Catholicism, Protestantism, Islam and Hinduism. This enquiry on mixed couples shows how two individuals having asserted different religious identities manage to build a marital lifestyle only at the price of several strategies.The originality of mixed unions is analyzed thanks to a qualitative methodology thus a campaign of interviews was conducted. The results of this fieldwork allow to analyse the experience of the conjugal life through the religions. Far from being immediately performed, in a situation of religious diversity, the construction of a religious conjugality is made of changes, decisions, obligations, educations, conflicts, regulations... It is this work of adjustment and readjustment that this study aims at describing then understanding and explaining
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Slioa, Silvia. "Sigillbilden U.9750 : Enki/Ea`s Abzus symbolism i Ur och Eridu." Thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-118746.
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Vid utgrävningar utförda av brittiska arkeologer 1922 i staden Ur i Mesopotamienpåträffades i en grav ett sigill: U.9750. Hantverket är i mörkgrön steatit och är 0,036m X 0,024 m stort. Idag dateras det till den gammalakkadiska perioden ca 2250 f. Kr.Sigillet förvaras i Nationalmuseet i Irak och anses som ett av de mer betydelsefullaföremålen från perioden. Museet blev plundrat efter invasionen av Irak 2003. Det gåratt studera föremål, däribland sigillbilden U.9750 på hemsidan av Iraksnationalmuseum http://www.theiraqmuseum.com/. Stulet eller försvunnet materialfinns även publicerat i http://oi.uchicago.edu/OI/IRAQ/iraq.html. Sigillet anses vara enav Mesopotamiens största konstnärliga höjdpunkter inom konsthantverk eftersombilden på sigillet U.9750 har olika mönster och figurer samtidigt är utförd i ennaturlistisk stil.
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Wagner, Marion. "Die philosophischen Implikate der "quarta via" : eine Untersuchung zum vierten Gottesbeweis bei Thomas von Aquin (S. Th. I 2,3c) /." Leiden : E.J. Brill, 1989. http://catalogue.bnf.fr/ark:/12148/cb35560329q.
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Guehaz, Lamia. "Rapport à la sexualité des femmes de culture arabo-islamique : entre traditions, religion et modernité(s)." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2073/document.
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L'éducation sexuelle est d'abord culturelle, chaque culture a une définition de la sexualité qui se construit socialement et se pérennise au sein des familles. Si elle a longtemps été inexistante et silencieuse dans les familles de culture arabo-islamique, les filles de migrantes se sont vues remettre en question certains principes de leur culture d'origine et adopter une éducation sexuelle différente de celle de leur mère, alliant éducation religieuse et vision occidentale. Elles mettent en place des stratégies éducatives basées sur la quête de sens, la logique, la raison et la religion. Pour ce faire, elles transmettent une morale et se réfèrent bien souvent aux textes scripturaires pour convaincre leurs filles des bienfaits d'une sexualité axée sur la préservation. Elles insistent également sur la différence avec les « autres ». Afin d'appréhender au mieux l'éducation à la sexualité telle qu'elle a lieu dans les familles de culture arabo-islamique, notre enquête s'est étendue sur deux terrains de recherche : la France et la Kabylie. Ce choix a notamment permis de mieux saisir les évolutions à l’œuvre dans les familles françaises et de comprendre comment la trajectoire migratoire a transformé le rapport que les femmes entretiennent aux différentes formes de sexualitésSex education is firstly cultural. Sexuality is a social construction which is being perpetuated inside families. For a long time, it has been inexistent and silent within Arab-Muslim families. Today, mothers are concerned about their culture and some principles. They adopted a new sex education, different from their mother's, combining religion and western vision. They are opting for educational strategies based on the quest of meaning, logic, reason and religion. That is why they transmit a morality and often refer to scriptural texts to convince their daughters about the benefits of a sexuality based on preservation. They insist on the “others” differences
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Marion, de Procé Solène. "Le phénomène culturel en Arabie du Sud-Ouest du VIIIè s. av. J.-C. au IVè s. apr. J.-C." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H074.
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Le fait religieux en Arabie du Sud est étudié à travers l’analyse des sources archéologiques épigraphiques lors de la période dite sudarabique (du VIIIe s. av. J.-C. au IVe s. apr. J.-C.). Les cadres historiques et environnementaux ainsi que l’état de la recherche sont tout d’abord posés. Les méthodes et la nécessité d’une synthèse sur le sujet sont ensuite exposées. L’étude des lieux de culte occupant le quart sud-ouest de la péninsule Arabique aux périodes considérées selon une progression régionale constitue le cœur de l’étude. Leur architecture, leur histoire ainsi que les témoignages mobiliers et épigraphiques qu’ils ont livré participent à l’établissement de synthèses régionales aboutissant à une proposition de typologie. Dans un troisième temps, le fait religieux dans son ensemble est examiné à la lumière de toutes les sources disponibles (archéologie, architecture, iconographie et épigraphie)The South Arabian religion is studied through the analysis of the archaeological and epigraphic data during the South Arabian period (8th cent. B.C. to 4th cent. A.D.). The historical and environmental frames as well as the state of research are defined in a first chapter. The methods and the need for such a synthesis are then detailed. The study of worship places in the south-west quarter of the Arabian Peninsula during the considered period following a geographical progression composes the heart of the work. Their architecture, their history as well as the artefacts and inscriptions they yielded contributes to regional synthesis leading to a proposition of a typology. In a third chapter, the religious phenomenon of South Arabia is globally considered in the light of all available sources (archaeology, architecture, iconography and epigraphy)
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Kninah, Abdeslem. "Image(s) francaise(s) du Maroc avant le Protectorat : (XVIIe-XXe siècles)." Thesis, Avignon, 2015. http://www.theses.fr/2015AVIG1150/document.
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En analysant les images françaises du Maroc, avant le Protectorat (XVIIe-XXe siècle), nous avons espéré réfléchir sur la spécificité de ce genre littéraire à partir des schèmes narratifs et discursifs qu’il met en œuvre. L’étude de ces images, dans leur genèse et dans leur typologie, présuppose une approche pluridisciplinaire. Car, nous semble-il, il est indispensable de mettre en relation les analyses littéraires, l’histoire, l’histoire des idées sachant que les images culturelles d’un pays peuvent ne pas être le reflet d’une réalité politique, historique d’un moment, mais elles s’avèrent, en revanche, liées à une situation culturelle historiquement déterminée. Pour saisir la présence de l’étranger, ou son image, dans un texte, il faudrait tenir compte des conditions de production de ce texte. Par conséquent, l’mage se constitue, en fait, d’un ensemble d’idées sur l’étranger évoluant dans un processus de «littérarisation et de socialisation » Dans cette perspective, notre démarche se veut à la fois chronologique, synchronique et interdisciplinaire. Ainsi, en recensant les images constituées sur le Maroc et ses habitants, depuis le XVIIe jusqu’au XXe siècle, nous espérons voir, s’il y a ou non une filiation dans la perception française de l’Autre. Contextualisation exige, pour mieux cerner l’arrière-plan de cette perception, nous aurons recours, naturellement, aux textes produits par les voyageurs, mais aussi aux documents historiques, ethnologiques et sociologiques. L’élargissement du champ de la réflexion à d’autres disciplines, relevant du champ des sciences humaines et sociales, nous permettra, de saisir comment la représentation de l’Autre, pourrait nous révéler les fonctionnements d’une instance idéologique historiquement repérable (exotisme, racisme, par exemple …). Aussi, nous demanderons-nous, à titre d’exemple, si l’appartenance d’un auteur au catholicisme n’infléchit pas dans un sens ou dans un autre sa vision du musulman et du juif. On pourra se demander aussi si le regard des voyageurs du Grand siècle n’a pas changé avec l’apport des idées du siècle des Lumières, fondées sur l’apologie de la raison et d’une certaine rationalité scientifique et académiqueBy analysing the images that the French make of Morocco before the Protectorate, we have hoped to reflect on the specificity of this literary genre from the narrative and discursive schemas that it sets out to make use of. The study of these mental presentations or images in their genesis and typology presupposes a multidisciplinary approach, for, as it appears, it is crucially important to relate literary analysis, and the history of ideas to this study while being, at the same time, aware that cultural images of a country may not truly reflect the political and historical reality of a given time. These images are, however, related to a cultural backdrop which is historically determined. In order to seize the presence of theStranger, the Other, his or her image in a text, it is essential to take into consideration the conditions that contributed to the production of that text. Therefore, an image consists of a group of ideas that are conjured up about the Other or Foreigner evolving in a literacy and socialisation process. It is in the above mentioned perspective that the present paper attempts a chronological, synchronic and an interdisciplinary approach. Thus, by shedding light on the multi images made about Morocco and its inhabitants since the 17th up to the 20th century, we hope to trace whether there or does not exist a filiation of the other in the French perception. Hence,some contextualisation is of the essence in order to encompass the background of thisperception of the Other. Naturally, we have had recourse not only to texts which were produced by travellers across Morocco, but also to historical, ethnological as well as sociological documents addressing this issue. Also, the enlarging of our reflection field to touch on other disciplines, such as human and social sciences, will allow us to come into grips with how the concept and presentation of the Other could reveal the functioning of an ideologicalinstance, be it exotic or racist, which is historically traceable. For exemplification sake, we also wonder if a Christian author is not influenced in his vision of the Muslims and Jews in a way or another. We could also wonder if the outlook of the travellers of the Grand century has not been altered by the contribution of the ideas of the century of light which is based on the dominance of reason as well as a certain scientific and academic rationality
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Finger, Anja Verfasser], Hans [Gutachter] [Joas, and Hans Gerhard [Gutachter] Kippenberg. "Wake-Up Calls: Sleep Discipline and Its Subject/s. : A Study in Ideology Critique, the Critique of Religion and Cultural Criticism / Anja Finger ; Gutachter: Hans Joas, Hans Gerhard Kippenberg." Erfurt : Universität Erfurt, 2020. http://d-nb.info/1225305624/34.
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Jesus, Jorge Martins de. "A Fun??o Social do s?mbolo Reino de Deus: tr?s fases de transi??o." Pontif?cia Universidade Cat?lica de Campinas, 2016. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/969.
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This Dissertation investigates the social function of the symbol of God's Kingdom and the role it played during specific periods of the history of the Christian religion, as well as the ways in which was suitable as power of social legitimacy by different groups. To achieve this, we used a methodology that is divided in three moments: as a basic strategy is research used the qualitative method, which will assist in the description of the Kingdom of God, symbol of its meaning, ressignifica??es and evolution that suffered during the periods covered; How to approach and method of data collection was chosen the hypothetico-deductive, through which, from the gap of knowledge that is evident in problem formulated, it is possible to develop hypotheses and test them through the process of deductive inferences; finally, as a method of procedure and data analysis is comparative-historical method, which, at the time investigating the events, circumstances and institutions of the past, can also check similarities and explain differences with other periods, explaining the way the social function of the Kingdom of God symbol was developed in the past and its influence in later periods. One of the hypotheses obtained as a result is that the main social function of the symbol of God's Kingdom play a structuring role and organizer of life in society, through a discursive and symbolizing action plan whose objectives are to create an ideal society through religion. With that, one of the arguments that is driven by this result relates to ambiguity in the use of the symbol that is the result of disputes and group interests, sometimes antagonistic, who dispute the legitimacy and the symbol manipulation.
A presente Disserta??o investiga a fun??o social do s?mbolo Reino de Deus e o papel que desempenhou durante per?odos espec?ficos da hist?ria da religi?o crist?, bem como as formas com que foi apropriada como poder de legitima??o social por diferentes grupos. Para isso, ? utilizada uma metodologia que divide-se em tr?s momentos: como forma de estrat?gia b?sica de investiga??o ? utilizado o m?todo qualitativo, o qual ir? auxiliar na descri??o do s?mbolo Reino de Deus, de seu significado, ressignifica??es e evolu??o que sofreu durante os per?odos abordados; como m?todo de abordagem e de coleta de dados foi escolhido o m?todo hipot?tico-dedutivo, pelo qual, a partir da lacuna de conhecimento que se evidencia no problema formulado, ? poss?vel elaborar hip?teses e test?-las pelo processo de infer?ncias dedutivas; por fim, como m?todo de procedimento e an?lise dos dados ? utilizado o m?todo hist?rico-comparativo, o qual, ao tempo que investiga acontecimentos, circunst?ncias e institui??es do passado, tamb?m pode verificar similitudes e explicar diverg?ncias com outros per?odos, explicando, assim, a forma com que a fun??o social do s?mbolo Reino de Deus foi desenvolvida no passado e a verifica??o de sua influ?ncia nos per?odos posteriores. Uma das hip?teses obtidas como resultado ? a de que a principal fun??o social do s?mbolo Reino de Deus ? desempenhar um papel estruturador e organizador da vida em sociedade, atrav?s de uma simboliza??o discursiva e de planos de a??o cujos objetivos s?o de criar uma sociedade ideal por meio da religi?o. Com isso, uma das discuss?es que ? orientada por esse resultado diz respeito a ambiguidade na utiliza??o do s?mbolo que ? resultado das disputas e dos interesses de grupos, ?s vezes, antag?nicos, que disputam a legitimidade e a manipula??o do s?mbolo.
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Katsaounis, Georgios. "Agressivité et création." Paris 8, 1987. https://octaviana.fr/document/181423154#?c=0&m=0&s=0&cv=0.
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Gabriel, Jan. "Komparace přístupu k trhu s církevními statky "tradičních církví" a "tzv. nových náboženských hnutí"." Master's thesis, Vysoká škola ekonomická v Praze, 2008. http://www.nusl.cz/ntk/nusl-4821.
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There are two main parts in this thesis. In the first one, we are focused on different approaches to the relationship of religion and government. We point out the influence of religion (both positive and negative) on individual. These issues are viewed from the perspective of some famous theories. For example: G.S. Becker's Accounting for Tastes, F. A. Hayek's theory of spontaneous order, H. Bergson's philosophy or M. Weber's sociology of religion. The second part analyses situation in Czech Republic and compares it to situations in Austria and Sweden. There are appendixes, which can be used as bases for new research.
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Guzy, Lidia Julianna. "Baba-s und Alekh-s, oder Askese und Ekstase einer Religion im Werden : Vergleichende Untersuchung der asketischen Tradition Mahima Dharma in zwei Distrikten Orissas (Dhenkanal und Koraput)/Indien.)." Paris, EHESS, 2002. http://www.theses.fr/2002EHES0129.
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Dans le travail il s'agit d'une analyse comparative d'une doctrine ascétique récente - Mahima Dharma - issue d'un milieu socioculturel hindou-paysan et qui est devenue prosélyte dans le milieu tribal. La doctrine lance un discours critique par rapport à la tradition brahmanique et à la société des castes. L'ascèse dans le contexte hindou-paysan se révèle, d'un côté, un garant d'une continuité des idées-valeurs de la royauté et de la pureté. D'un autre coté, elle devient le moteur critique permettant de construire une identité religieuse différente de l'idéologie brahmanique dominante. Dans le contexte tribal, l'ascèse est toujours liée à l'extase des spécialistes rituels (surtout des femmes) parmi des convertis. L'ascétisme a crée ici un nouveau groupe de spécialistes religieuses qui, dans le même temps sont devenues des garantes de la continuité de la tradition locale chamaniste. La nouvelle éthique indique le changement social tout en préservant la tradition.
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Hurst, Rebecca Eldridge Hurst. "Spiritual Quest as Poetic Sequence: Theodore Roethke's "North American Sequence" and its Relation to T S Eliot's "Four Quartets"." W&M ScholarWorks, 1997. https://scholarworks.wm.edu/etd/1539626121.
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Chauvet, Julie. "Les Argiens et leurs dieux : espaces et temps sacrés, acteurs du culte et rites : de l'organisation de la cité (VIIIe s. avant notre ère) à la visite de Pausanias à Argos (IIe s. de notre ère)." Thesis, Tours, 2010. http://www.theses.fr/2010TOUR2009.
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L'objet de cette thèse est l'étude du terrain cultuel argien et de la toile des relations tissées entre les Argiens et leurs dieux par le biais des pratiques religieuses. Celles-ci sont envisagées dans un cadre chronologique large, de l'organisation de la cité d'Argos au VIlle s. av. notre ère, à la visite de Pausanias à Argos au Ile s. de notre ère. À l'aide de toutes les sources disponibles, nous étudions les espaces sacrés et le temps religieux argiens à de multiples échelles : de l'"oikos" aux sanctuaires de la cité, des rites quotidiens aux cultes rendus lors des grandes fêtes annuelles, de l'acte individuel à l'action collective de groupes - professionnels ou associatifs - ou de l'ensemble de la cité. Ce faisant, nous avons cherché à replacer sans cesse les hommes au centre de ces questions afin d'appréhender aussi bien les relations qu'ils entretenaient avec leurs divinités que le rôle de chacun des acteurs, des responsables des charges religieuses aux participants anonymesThe main purpose of this thesis is to clarify the Argive cultic ground and the web of relationships woven between the Argives and their Gods, thanks to numerous religious practices performed from the Eighth century BC, date of the organization of the polis, till the Second century AD, when Pausanias visited this city. Studying the ancient sources at our disposition, I propose an account of the Argive sacred spaces and time, following a range of multiple scales : from the oikoi to the city sanctuaries, from the rites of the everyday life to those performed during annual and civic festivals, from the individual pious acts to those implicating a restricted group - cultic or professional associations - or the city as a whole. Proceeding step by step, I always tried to put men and women at the centre of all these questions in order to show not only the relationship they established with their gods but also their roles as actors - anonymous individuals or those taking hold or sharing a religious charge - playing a part in cultic practices
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Liebert, Elisabeth Mary, and n/a. "Speaking selves : dialogue and identity in Milton�s major poems." University of Otago. Department of English, 2006. http://adt.otago.ac.nz./public/adt-NZDU20061106.160106.
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In his Dialogue on the State of a Christian Man (1597), William Perkins articulated the popular early-modern understanding that the individual is a "double person" organised under "spiritual" and "temporal" regiments. In the one, he is a person "under Christ" and must endeavour to become Christ-like; in the other, he is a person "in respect of" others and bound to fulfil his duties towards them. This early-modern self, governed by relationships and the obligations they entail, was profoundly vulnerable to the formative influence of speech, for relationships themselves were in part created and sustained through social dialogue. Similarly, the individual could hope to become "a person...under Christ" only by hearing spiritual speech - Scripture preached or read, or the "secret soule-whisperings" of the Spirit. The capacity of speech to effect real and lasting change in the auditor was a commonplace in seventeenth-century England: the conscious crafting of identity, dramatised by Stephen Greenblatt in Renaissance Self-Fashioning, occurred daily in domestic and social transactions, in the exchange of civilities, the use of apostrophe, and strategies of praise. It happened when friends or strangers met, when host greeted guest, or the signatory to a letter penned vocatives that defined his addressee. It lacked a sense of high drama but was nonetheless calculated and effective.
Speaking Selves proposes that examining the impact of speech upon the "double person" not only contributes to our understanding of selfhood in the seventeenth century, but also, and more importantly, leads to new insights into some of that century�s greatest literary artefacts: Paradise Lost, Paradise Regained, and Samson Agonistes. The first chapter turns to conduct manuals and conversion narratives, to speech-act theory and discourse analysis, and draws out those verbal strategies that contributed to the organisation of social and spiritual selves. Chapter 2 turns to Paradise Lost and traces the Father�s gradual revelation to the Son, through apostrophe, how he is to reflect, how enact the divine being whose visible and verbal expression he is. Chapter 3 discusses advice on address behaviour in seventeenth-century marriage treatises; it reveals the positive contribution of generous apostrophe and verbal mirroring to Adam and Eve�s Edenic marriage. The conversational dyads in heaven and prelapsarian Eden enact positive identities for their collocutors. Satan, however, begetting himself by diabolical speech-act, discovers the ability of words to dismantle the identity of others. Chapter 4 traces the development of his deceptive strategies, drawing attention to his wilful misrepresentation of social identity as a means to pervert the spiritual identity of his collocutor. The final chapter explores the reorganisation of the complex social-spiritual person in the postlapsarian world. We watch the protagonist of Samson discriminate between the many voices that attempt to impose upon him their own understanding of selfhood. Drawing on spiritual autobiographies as structurally and thematically analogous to Milton�s drama, this final chapter traces the inward plot of Samson as its fallen hero redefines identity and rediscovers the "intimate impulse" of the Spirit that alone can complete the reorganisation of the spiritual self.
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Christie, David Osborne. "Bible and sword : the Cameronian contribution to freedom of religion." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019.1/1077.
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Escallier, Claude. "La "Vie de Jésus" de François Mauriac : genèse et écriture(s)." Paris 4, 1990. http://www.theses.fr/1990PA040021.
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La vie de Jésus (1936) reflète la passion de f. Mauriac pour le christ. Ce retour aux sources de sa foi le libera définitivement de multiples entraves religieuses, morales, sociales ou politiques et lui permit de dialoguer avec ses contemporains. Il lutta contre le modernisme de sa jeunesse en y soulignant l'authenticité du caractère de Jésus. Fidèle au genre, il adopta spontanément les "traditions" du style ecclésiastique tout en traitant librement les discours, le temps, la présentation des textes évangéliques. En bon romancier, il relia, modernisa et dramatisa les épisodes, demeurant présent à travers ses métaphores personnelles, son écriture poétique et ses principaux thèmes romanesques. Son portrait de Jésus, dont il accentua les réactions antinomiques, manifeste sa difficulté à en traduire la double nature. Le livre rencontra de nombreuses critiques chez les exégètes, tandis que les laïcs l'accueillirent favorablement. Claudel, lui, condamna le physique du christ ainsi que l'identité de Marie-Madeleine. Mauriac corrigea alors humblement son texte pour une deuxième édition. La vie de Jésus contient toute la "théologie" de l'écrivain, une véritable dialectique du salut : elle justifie ses jugements littéraires tout autant que le salut accorde à ses héros. Elle constitue bien l'idéal premier de l’écrivain, dont il s'efforce de vivre, et fit de lui le poète du christ. .The life of Jesus (1936) reflects François Mauriac’s constant passion for the person of Christ. It contributed to free him from religious, moral, social or political chains. It provided him with an opportunity to "talk" to his contemporaries and take a personal revenge towards modernism. Besides following the rules of a life of Jesus, he spontaneously adopted some "traditions" of the religious style of his time, while freely combining the discourses, time and texts of the gospels. As a novelist, he linked, modernized and dramatized the episods, reaining quite present through his personal metaphors, his poetical writing and his main romanesque themes. Mauriac's picture of Christ underlined the difficulty of conveying his double nature and emphasized the antinomy of his reactions. The book was much criticized by the exegetes, though warmly welcomed by the laypeople. But Claudel condemned Jesus’ physical appearance and Marie-Madeleine's identity. Mauriac thus humbly corrected some parts of his book for a new edition. The life of Jesus concentrates his whole "theology" and justifies his literary critics as well as the salvation offered to his heroes. The author tried to live up to the ideal of the gospel and proved to be the very poet of Christ. .
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Chitrit, Henri. "Israël et les nations : étude thématique et conceptuelle de l’époque médiévale jusqu’au Maharal de Prague (XVIIe s.)." Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080109.
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L’ouvrage « Thiferet Israël », traduit par « La Magnificence d’Israël », s’inscrit dans l’œuvre encyclopédique du grand penseur praguois : Le Maharal de Prague (1512- 1609). Talmudiste, kabbaliste et annonciateur des changements de son temps, il s’intéresse à la centralité de l’être humain dans le cosmos et à la spécificité des peuples. À partir de la Thora, il dégagera une philosophie de l’histoire des nations dont celle d’Israël, « receveur » d’un enseignement particulier, et peuple auquel sera confiée la tâche de véhiculer le message universaliste du judaïsme à travers les siècles. Les autres nations auront le choix d’adhérer à cet enseignement en respectant les sept lois noachides, ou de s’inspirer de l’éthique juive. Le christianisme, puis d’autres religions, puisant dans la « religion » mère, définiront autrement leur croyance en Dieu ou choisiront quelque autre représentation spirituelle.À la lumière d’un écrit du Maharal de Prague, ici traduit par nos soins, et précédé d’une longue introduction explicative, cette recherche tente de présenter de quelles manières le judaïsme a pu diffuser au monde le message universel contenu dans l’enseignement de la Thora. Pour cela, il a fallu définir le Noachisme, présenter la hiérarchisation sociale israélite prônée par la Bible hébraïque, l’apport prophétique d’Israël comparé à celui du Proche-Orient ancien, et le rôle de l’éthique juive comme facteur de civilisation. Nous avons donc dressé une étude comparative, citant des opinions des auteurs de l’Antiquité et d’époque médiévale, en tenant compte des études historico-critiques. Au fil de notre analyse, il ressort qu’Israël présente des particularités qui le différencient des autres nations. Il semble que c’est par la « force » suggestive de ses idées qu’il doive faire rayonner son idéal en restant fidèle à lui-même et à ses traditions. Particularisme et universalisme se trouvent mêlés au sein même d’un enseignement pour le bien d’un peuple et de l’humanité entière, qui est au cœur de la dialectique « maharalienne », pierre angulaire de son œuvre. Noachisme, universalisme, particularisme, judaïsme, christianisme, nation et prophétie : autant de notions qui seront présentées dans notre étude sur « Israël et les Nations » sous l’éclairage du Maharal de Prague. La traduction annotée et commentée de son ouvrage Thiferet Israël plongera le lecteur dans le monde du judaïsme tel que cet auteur le définitThe book entitled “Tiferet Israel” here translated with “The Magnificence of Israel” is part of the encyclopedic work of the great Prague thinker, the Maharal of Prague (1512- 1609). He was a Talmudist, a kabbalist and an announcer of the changes affecting his epoch. He was interested in the centrality of the human being, its place in the cosmos and in the specificity of nations. Starting from the Torah, he elaborated a philosophy of history of the nations including that of Israel, the “receiver” of a particular teaching and people to whom was given the task of disseminating the universalistic message of Judaism though the centuries. Other nations will have the choice to adhere to this teaching by respecting the seven Noachic laws, or to let themselves be inspired by Jewish ethic. Drawing on the “mother religion”, Christianity and other religions, will define differently their belief in God or would choose some other spiritual representation.In light of a particular book by Maharal of Prague, here offered in our translation, and preceded by a long introduction, this research attempts to present in what manner Judaism was able to diffuse to the world the universalistic teaching contained in the Torah. This necessitated the presentation of the Noachic laws, the Israelite social stratification found in the Hebrew Bible, Israel’s prophetic contribution compared to that of the ancient Near East, and the role of the Jewish ethics as an element of civilization. This research presents a comparative study, with opinions of authors from Antiquity and Medieval times, keeping abreast of historical-critical points of view. At the end of our analysis, it appears that Israel presents particularities that differentiates it from other nations. It seems that it has to share its ideal through the suggestive “force” of its ideas while staying faithful to its traditions. Particularism and universalism are intertwined in its teaching for the good of a particular people and of entire humanity and are at the heart of Maharal’s dialectics, the cornerstone of his work. Noachic laws, universalism, particularism, Judaism, Christianity, nation and prophecy are all the notions presented in this research on “Israel and the Nations” in light of Maharal of Prague’s teaching. The annotated translation of his work “Tiferet Israel” with a commentary offers a vision of Judaism defined by this seminal thinker
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Bastide, Maguelone. "Métamorphoses rituelles : la vie cultuelle en Thrace du VIIIe au IIIe s. avant J.-C." Thesis, Paris 10, 2019. http://www.theses.fr/2019PA100148.
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La vie culturelle en Thrace est étudiée d’après les données archéologiques et épigraphiques. Les données sont datées entre le début de la colonisation grecque au Nord de l’Égée à la fin du VIIIe s. avant J.-C., et les invasions celtes du début IIIe s. avant J.-C. Elles sont réparties entre le mont Haimos, la mer Noire, la Propontide, l’Égée (avec Thasos et Samothrace), et le Strymon. Les trois premiers chapitres, introductifs, présentent l’histoire de la recherche sur le sujet, la vision qu’avaient les Anciens de la vie cultuelle thrace, et les principaux évènements de la période étudiée. Le quatrième est une analyse des sites du catalogue principal, ceux pour lesquels des vestiges archéologiques nous permettent de reconnaître un lieu de culte, sauf funéraires et domestiques. Ils sont accompagnés des documents épigraphiques qui ont permis l’identification du lieu ou de la divinité tutélaire. Nous proposons de nouvelles identifications des divinités tutélaires de certains lieux de culte et montrons que les cultes des cités sont fortement conditionnés par leur histoire coloniale, mais aussi par des particularités locales. Le catalogue annexe inclut les documents épigraphiques qui nous renseignent sur des lieux de culte ayant existé dans la région, sans avoir pu être rattachés à un site archéologique, et les sites publiés comme des sanctuaires dont nous récusons l’interprétation. Dans le dernier chapitre, nous montrons que ces sites archéologiques peuvent être interprétés différemment, et que le fait de n’avoir pas identifié de lieux de cultes thraces s’explique par des problèmes méthodologiques et par une réalité historique. Une étude plus précise de la vie quotidienne thrace permet de comprendre en quoi consistait une vie cultuelle qui a laissé si peu de vestigesThis thesis studies cult life in Thrace in light of archaeological and epigraphical data. We start with the beginning of Greek colonization in the Northern Aegean at the close of the 8th c. BC, and end with Celtic invasions in the beginning of the 3rd c. BC. The study area covers the land between the Haimos mountain range, the Black, Propontic and Aegean Seas up to the Strymon valley to the West, including the islands of Thasos and Samothrace. The first three chapters account for the history of research on this subject, the general views on Thracian cult life among Ancient writers, and the main events taking place in this time-span. The fourth chapter examines sites from the main catalogue, that is, sites where archaeological remains allow us to identify a specific cult place, with the exclusion of funerary or domestic cults. The sites are collated with epigraphical documents which provided clues for identifying the place or its tutelary deity. We present new hypotheses for identifying the divine owners several cult places, showing that, generally, a city’s cults rely heavily on their own colonial history, but also on other local distinctive features. The appended catalogue includes epigraphical documents providing information on cult places unrelated to any known archaeological site, and the archaeological sites where the label “cult place” should be revised. Our last chapter demonstrates that these archaeological sites can be understood otherwise, and that our failure to identify Thracian cult places finds explanations both in methodological biases and a historical reality. A more detailed study of Thracian everyday life allows us to understand what a cult life of which so little has remained might have been
Μελετάμε την λατρευτική ζωή στην Θράκη από τα αρχαιολογικά και τα επιγραφικά δεδομένα που χρονολογούνται από την αρχή του ελληνικού αποικισμού στα τέλη του 8oυ αι. π. Χ., μέχρι τις κελτικές εισβολές στις αρχές του 3oυ αι. π. Χ. Πρόκειται για δεδομένα στην περιοχή μεταξύ των βουνών του Αίμου, την Μαύρη θάλασσα, την Προποντίδα, το Αιγαίο (συμπεριλαμβανομένων των νησιών της Θάσου και της Σαμοθράκης), και τον Στρυμόνα. Τα τρία πρώτα κεφάλαια παρουσιάζουν την ιστορία της έρευνας στο θέμα αυτό, οι απόψεις των αρχαίων για την θρακική λατρευτική ζωή, και τα κύρια γεγονότα αυτού του χρονικού διαστήματος. Στο τέταρτο κεφάλαιο μελετάμε τους αρχαιολογικούς χώρους του κύριου κατάλογου, αυτούς στους οποίους μπορούμε να αναγνωρίσουμε την ύπαρξη λατρευτικού χώρου υπό την βάση των αρχαιολογικών καταλοίπων, εκτός από των ταφικών ή οικιακών λατρειών. Μελετάμε παράλληλα τα επιγραφικά μαρτύρια οποία διευκόλυναν την αναγνώριση του χώρου ή της κατοχικής θεότητας. Προτείνουμε καινούργιες θεότητες για μερικούς λατρευτικούς χώρους, και δείχνουμε ότι οι λατρείες των πόλεων είναι στενά δεμένες στην δική τους αποικιακή ιστορία, αλλά και σε τοπικές ειδικότητες. Το προσαρτημένο κατάλογο περιέχει τα επιγραφικά μαρτυρία οποία αφορούν λατρευτικούς χώρους της περιοχής που δεν έχουν ακόμα τοποθετηθεί, και τους αρχαιολογικούς χώρους για τα οποία διορθώνουμε την δημοσίευση ως ιερά. Στο τελευταίο κεφάλαιο, δείχνουμε ότι αυτοί οι αρχαιολογικοί χώροι μπορούν να ερμηνευτούν διαφορετικά, και δείχνουμε ότι η απουσία ανεύρεσης θρακικών λατρευτικών χώρων εξηγείται από μεθοδολογικά προβλήματα αλλά και αρχαίες ιστορικές συνθήκες. Μια πιο λεπτομερειακή σπουδή της θρακικής καθημερινότητα είναι δυνατή να ξεσκεπάσει τι ήταν αυτή την λατρευτική ζωή με λιγοστά ίχνη
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Schumpert, Raymond Evan. "Contemporary Afrocentric religious expressions of the Pan-African orthodox Christian church as compared to John S. Mbiti's interpretation of African religion." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/2397.
Full textAbstract:
This study examined the similarities and differences between John S. Mbiti's analysis of African religion and the theology of the Pan-African Orthodox Christian Church (P.A.O.C.C.). The study sought to establish whether the similarities represent African retentions and conscious adaptations within the P.A.O.C.C.
Five aspects were considered in the analysis of African Religion and the P.A.O.C.C. They are: revelation, god, humanity, savior/messiah and church.
The researcher found that within the theology of the P.A.O.C.C. there exist significant African retentions and learned adaptations of African religion that parallel Mbiti's analysis of African religion. The P.A.O.C.C. consider themselves a theological institution with Afrocentric practices and tradition. The conclusions suggest that the Pan-African Orthodox Christian Church is an institution of contemporary Afrocentric religious expression.
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Carvalho, Paulo. "Recherches sur les rituels d'Héroïsation dans le monde grec (de l'époque archaïque au IIIe s. ap. J. -C.)." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20056.
Full textAbstract:
Si les héros peuplant la mythologie grecque sont particulièrement connus, les héros historiques, eux, le sont beaucoup moins. Pourtant le phénomène dit d'héroïsation concerna de nombreux personnages. Cette étude propose de se pencher sur ces personnages à l'existence historique avérée, qui se virent reconnaître le statut de héros et qui accédant ainsi à la sphère divine bénéficièrent d'honneurs mais également de cultes. Cette étude se propose également de comprendre l'ensemble de ces rites en rapport avec les héros et l'héroïsation. Elle présente aussi l'évolution que connu ce phénomène pendant toute la période allant de l'époque archaïque au IIIe siècle ap. J. -C. mais également met en lumière les différences et les points communs entre les différentes régions et cités qui composèrent l'ensemble du monde grec. Cette étude tente également d'en apprendre plus sur l'identité de ces personnages qui pour nombre d'entre eux restent inconnus de la « grande Histoire ». Pourtant ces personnages méritent une attention toute particulière car leur étude éclaire singulièrement et permet une bien meilleure compréhension de la vie religieuse des Grecs de l'AntiquitéIf the heroes of Greek mythology are particularly well known historical figures themselves, are much less. Yet the phenomenon known as heroization concerned many characters. This study proposes to examine these characters for whom the historical existence is proven, and who had been assigned the status of heroes and thus accessing to the divine sphere benefited honors but also cults. This study also aims to understand all of these rites in connection with the hero and heroization. It also presents the evolution knew by this phenomenon during the period from the Archaic period to the third century AD. But also highlights the differences and similarities between the different regions and cities that composed the entire Greek world. This study also tries to learn more about the identity of these characters, who, for many of them remain unknown of the "great history." Yet these characters deserve special attention because their study singularly clarifies and provides a much better understanding of the religious life of the ancient Greeks