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1

Küpper, Stefan. "Santeria – von afrikanischen Orishas über kubanische Heilige zur amerikanischen „Lifestyle-Kultur“". Master's thesis, Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2009/3920/.

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Diese Arbeit beschäftigt sich mit dem Entwicklungsprozess der Santeria im Rahmen der Afrikanischen Diaspora. Dabei werden die pluralen Formen der Orisha-Religion der Yoruba in Afrika im Hinblick auf ihre Funktion als religiöses Fundament der Santeria untersucht. Im Folgenden wird die Entstehung der Santeria auf Kuba, bedingt durch die Einfuhr einer Vielzahl von Yoruba Sklaven, analysiert. Dabei spielt die Vermischung des kubanischen Volkskatholizismus mit den Orishas der Yoruba, die in einer neuen synkretischen Religion - die Santeria - mündet, eine hervorgehobene Rolle. Auch der Einfluss von anderen Glaubenssystemen (Spiritismus) wird an dieser Stelle deutlich gemacht. Im Mittelteil der Arbeit stehen die Emigrationen zahlreicher Kubanern nach der Revolution von 1959, welche somit die Santeria in die USA exportierten. Inwiefern sich die Santeria im Kontext der USA weiterentwickelte bzw. welche neuen Religionsvarianten entstanden sind, wird an dieser Stelle untersucht. Auch die zunehmende Kommerzialisierung der Santeria-Varianten wird kritisch analysiert, besonders im Hinblick auf die wachsende Bedeutung von Botanicas. Der letzte Teil der Arbeit beschäftigt sich mit den gegenwärtigen Entwicklungstendenzen der Santeria zur Lifestyle-Kultur im Rahmen des spirituellen Shoppings und geht auf die öffentliche Wahrnehmung in den USA ein. Dabei wird auch die ‚breite Massentauglichkeit’ der Santeria im Vergleich zu anderen Immigrantenreligionen herausgestellt und ihr Potential als kulturell-religiöse Identifikationsmöglichkeit für diverse Migrantengemeiden in einer zunehmend globalisierten Welt untersucht.
This paper deals with the development of Santeria within the framework of the African Diaspora – rooting in Africa, emerging in Cuba, advancing in the USA. At first, the plural variants of the Yoruba Orisha religion in Africa are explored with regard to their function as religious basis of Santeria. In the following, the genesis of Santeria in Cuba, caused by the import of many Yoruba slaves, is analysed. In this process the blending of Cuban popular Catholicism with the Orishas of the Yoruba, which led to the emergence of Santeria as a syncretic religion, plays a major role. The influence of differing belief systems, such as Spiritism, on Santeria is highlighted as well. In the middle section of this paper the mass emigrations of Cubans, who brought Santeria to American shores, especially after Castro’s revolution in 1959, are examined in detail. The issues of how Santeria advanced within the American context and what kind of new religious variants emerged out of it are broached at this point. With particular regard to the growing importance of botanicas, the increasing character of commercialisation among different forms of Santeria is critically scrutinised. The final part of this paper deals with contemporary trends in the USA, where Santeria develops from an earlier religious character to a lifestyle-culture, clearly influenced by the process of spiritual shopping. At this point the broad attraction of Santeria, which appeals to multiple social groups in contrast to other immigrant religions, is emphasised. Due to her potential as cultural and religious opportunity for identification among several immigrant communities, Santeria advances to a source of identity among diasporic communities all over an increasingly globalised world.

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2

Rodrigues, Eleomar dos Santos. "OrixÃs e (meio) ambiente: a feitura de confetos no terreiro da sociopoÃtica". Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=5662.

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nÃo hÃ
Este trabalho tem como proposta principal interligar EducaÃÃo Ambiental e os referenciais afro-brasileiros atravÃs dos arquÃtipos e itan (mitos, histÃrias e canÃÃes) dos orixÃs de forma transversalizada. Intenciono saber que (novos) conceitos relacionados ao meio ambiente sÃo produzidos pelo grupo pesquisador quando faÃo referÃncia aos orixÃs. Para tanto recorri ao mÃtodo de pesquisa coletiva denominado SociopoÃtica, pois neste territÃrio se abrem possibilidades de produzir (novos) conceitos acerca de um tema gerador mediante mÃltiplas linguagens corporais e simbÃlicas desenvolvidas durantes oficinas de produÃÃo de dados. O grupo convidado para fazer comigo esta pesquisa foi constituÃdo por estudantes universitÃrios juntamente com professores/as da rede pÃblica. Durante o trabalho - mais especificamente nas oficinas sociopoÃticas â utilizei algumas vezes o termo ambiente em vez de meio ambiente. Fiz o uso tambÃm de forma recorrente nas oficinas de pesquisa da metÃfora da cidade para fazer referÃncia ao meio ambiente. A idÃia consistiu em fugir das naturalizaÃÃes conceituais, assim como houve o desejo de estimular a criatividade do grupo, visto que buscamos achar o diferente, evitando assim, que se ficasse apenas na repetiÃÃo dos conceitos jÃ instituÃdos como sugere a pesquisa sociopoÃtica. Dei uma atenÃÃo especial ao orixÃ Exu, visto que este Ã o mais âpolÃmicoâ dos orixÃs. Exu Ã o mais humano dos orixÃs, alÃm de existir nele um potencial pedagÃgico gerador de uma multiplicidade de conceitos. Isto apareceu nos resultados da pesquisa quando tratamos da relaÃÃo Exu e o meio ambiente. Quanto aos outros orixÃs a produÃÃo de novos conceitos foi menos visÃvel, entretanto foram feitas relaÃÃes importantes com o tema gerador. Trata-se aqui de valorizar a matriz afro-brasileira como referÃncia fundamental para se pensar e vivenciar uma EducaÃÃo Ambiental culturalmente diferenciada. Acredito que esta produÃÃo Ã somente um pingo dâÃgua no oceano da construÃÃo do saber ambiental com bases em saberes ancestrais.
This work has as its main proposal to establish a connection between Environmental Education and the afro-Brazilian referential using archetypes and itan (myths, histories and songs) of orishas in a transversalized way. My focus is to know which (new) concepts related to the environment are produced by the searching group when I refer to orishas. For this reason, I appealed to the Sociopoetic research, which is a new method for collective knowledge construction, because in this field there is a variety of possibilities which emerge in order to produce (new) concepts concerning a generating subject by means of multiple corporal and symbolic languages developed during the workshops for the production of data. The group invited to take part in this research was constituted by university students together with teachers from state schools in Fortaleza. During the work - more specifically in the Sociopoetic workshops - I preferred to use the word surrounding instead of environment. I also made use of the metaphor of the city quite frequently during the workshops in order to refer to the environment. The idea consisted of running away from the conceptual naturalizations. It was also my intention to stimulate the creativity of the group, since we search to find the different one, avoiding the repetition of concepts already known, as the sociopoetic research suggests. I gave special attention to the orisha Eshu, since this is âthe most controversialâ of the orishas. Eshu is the most human of the orishas, and besides that thereâs a pedagogical potential in it which may generate a multiplicity of concepts. This appeared in the results of the research when we deal with Eshu and its relation to the environment. Concerning to the other orishas, the production of new concepts was less visible. However, important relations were made with the generating subject. In this research, we have tried to value the afro-Brazilian matrix as a basic reference to think and live as deep as possible a culturally differentiated Environmental Education. I believe that this production is only a drop in the ocean, a step forward to the construction of environmental knowledge based in ancestral knowledge.

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3

Halloy, Arnaud. "Dans l'intimité des orixãs: corps, rituel et apprentissage religieux dans une famille-de-saint de Recife, Brésil". Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210903.

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4

RODRIGUES, Eleomar dos Santos. "Orixás e (meio) ambiente: a feitura de confetos no terreiro da sociopoética". http://www.teses.ufc.br, 2011. http://www.repositorio.ufc.br/handle/riufc/3092.

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RODRIGUES, Eleomar Santos . Orixás e (meio) ambiente: a feitura de confetos no terreiro da sociopoética. 2011. 155f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2011.
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This work has as its main proposal to establish a connection between Environmental Education and the afro-Brazilian referential using archetypes and itan (myths, histories and songs) of orishas in a transversalized way. My focus is to know which (new) concepts related to the environment are produced by the searching group when I refer to orishas. For this reason, I appealed to the Sociopoetic research, which is a new method for collective knowledge construction, because in this field there is a variety of possibilities which emerge in order to produce (new) concepts concerning a generating subject by means of multiple corporal and symbolic languages developed during the workshops for the production of data. The group invited to take part in this research was constituted by university students together with teachers from state schools in Fortaleza. During the work - more specifically in the Sociopoetic workshops - I preferred to use the word surrounding instead of environment. I also made use of the metaphor of the city quite frequently during the workshops in order to refer to the environment. The idea consisted of running away from the conceptual naturalizations. It was also my intention to stimulate the creativity of the group, since we search to find the different one, avoiding the repetition of concepts already known, as the sociopoetic research suggests. I gave special attention to the orisha Eshu, since this is “the most controversial” of the orishas. Eshu is the most human of the orishas, and besides that there’s a pedagogical potential in it which may generate a multiplicity of concepts. This appeared in the results of the research when we deal with Eshu and its relation to the environment. Concerning to the other orishas, the production of new concepts was less visible. However, important relations were made with the generating subject. In this research, we have tried to value the afro-Brazilian matrix as a basic reference to think and live as deep as possible a culturally differentiated Environmental Education. I believe that this production is only a drop in the ocean, a step forward to the construction of environmental knowledge based in ancestral knowledge.
Este trabalho tem como proposta principal interligar Educação Ambiental e os referenciais afro-brasileiros através dos arquétipos e itan (mitos, histórias e canções) dos orixás de forma transversalizada. Intenciono saber que (novos) conceitos relacionados ao meio ambiente são produzidos pelo grupo pesquisador quando faço referência aos orixás. Para tanto recorri ao método de pesquisa coletiva denominado Sociopoética, pois neste território se abrem possibilidades de produzir (novos) conceitos acerca de um tema gerador mediante múltiplas linguagens corporais e simbólicas desenvolvidas durantes oficinas de produção de dados. O grupo convidado para fazer comigo esta pesquisa foi constituído por estudantes universitários juntamente com professores/as da rede pública. Durante o trabalho - mais especificamente nas oficinas sociopoéticas – utilizei algumas vezes o termo ambiente em vez de meio ambiente. Fiz o uso também de forma recorrente nas oficinas de pesquisa da metáfora da cidade para fazer referência ao meio ambiente. A idéia consistiu em fugir das naturalizações conceituais, assim como houve o desejo de estimular a criatividade do grupo, visto que buscamos achar o diferente, evitando assim, que se ficasse apenas na repetição dos conceitos já instituídos como sugere a pesquisa sociopoética. Dei uma atenção especial ao orixá Exu, visto que este é o mais “polêmico” dos orixás. Exu é o mais humano dos orixás, além de existir nele um potencial pedagógico gerador de uma multiplicidade de conceitos. Isto apareceu nos resultados da pesquisa quando tratamos da relação Exu e o meio ambiente. Quanto aos outros orixás a produção de novos conceitos foi menos visível, entretanto foram feitas relações importantes com o tema gerador. Trata-se aqui de valorizar a matriz afro-brasileira como referência fundamental para se pensar e vivenciar uma Educação Ambiental culturalmente diferenciada. Acredito que esta produção é somente um pingo d’água no oceano da construção do saber ambiental com bases em saberes ancestrais.

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5

Souza, Julianna Rosa de. "A dramaturgia da dança dos orixás : reflexões sobre arte e religião na prática artística de Augusto Omolú". Universidade do Estado de Santa Catarina, 2014. http://tede.udesc.br/handle/handle/1286.

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The objective of this writing is to present The Dramaturgy of the Orisha Dance by Augusto Omolú, Brazilian actor/dancer who was a member of the Danish group Odin Teatret, directed by Eugenio Barba. For nearly two decades, the artist sought to codify the orisha dance moves, a practice present in the Candomble ritual. This dissertation discusses, from the discourse of the artist, about the energy of the orishas as an impulse for the scenic creation. In this way, the dramaturgy was built between the movement, that brings in itself the mythology and the relationship of the orishas with the elements of nature, and the dramatic text. Therefore, beyond the theoretical and bibliographical references, the following materials will be used: the interview with the artist, the experience of participant observation in the Dramaturgy Dance of the Orishas Seminar in Salvador and the videographic material from the spectacle Orô de Otelo (1994).
O objetivo do presente escrito é apresentar a Dramaturgia da Dança dos Orixás de Augusto Omolú, ator/dançarino brasileiro que foi integrante do grupo dinamarquês Odin Teatret, dirigido por Eugenio Barba. Por quase duas décadas, o artista buscou codificar os movimentos da dança dos orixás, prática presente no ritual do candomblé. Este trabalho disserta sobre a energia do orixá como impulso para a criação cênica a partir do discurso do artista. Assim, a dramaturgia era construída entre o movimento, que traz em si a mitologia e a relação do orixá com os elementos da natureza, e o texto dramático. Para tanto, além dos referencias teóricos e bibliográficos, serão utilizados os seguintes materiais: a entrevista feita com o artista, a experiência de observação participante no Seminário da Dramaturgia da Dança dos Orixás em Salvador e o material videográfico do espetáculo Orô de Otelo (1994).

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6

Favaro, Jean Filipe. "A relação sociedade/divindades/natureza no templo Espírita de Umbanda Abaçá de Oxalá em Pato Branco - PR: modos plurais de existência". Universidade Tecnológica Federal do Paraná, 2018. http://repositorio.utfpr.edu.br/jspui/handle/1/3262.

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Fundação Araucária de Apoio ao Desenvolvimento Científico e Tecnológico do Paraná
Investigações etnográficas imergidas no contexto do Terceiro Mundo exploraram diferentes e diversas práticas de pensar, irmanar, experimentar e codificar dimensões biológicas e naturais. Entre os diversos agregados sociais que se mobilizam no mundo por meio de racionalidades contra-hegemônicas, os cultos afro-brasileiros foram anunciados como religiosidades múltiplas, de grande importância ecológica e revestidos de conexões com os mais diversos e contraditórios actantes do cosmo, que resistem no Terceiro Mundo, com suas subjetividades descolonizadoras que se multiplicam em cada local de culto. Nesta conjuntura, esta pesquisa foi efetuada junto ao Centro Espírita de Umbanda Abaça de Oxalá, tendo por objetivo analisar a rede que se conforma nas inter-relações entre seres humanos/divindades/natureza. A Teoria Ator-Rede tal como apresentada por Latour (1994; 2004; 2012) forneceu ferramentas para que uma etnografia adequada à realidade deste terreiro fosse elaborada, expandindo o número de atores ocultos que se relacionam, agem e falam. Assim, durante o período de 19 meses a pesquisa foi operacionalizada por mediação da técnica Observação Participante, a partir de anotações no diário de campo, fotografias, transcrições de entrevistas e desenhos. A forma dos registros se desenvolveram na análise documental, através das anotações no próprio material analisado, objetivando engendrar um relato Ator-Rede para desdobrar um maior número de atores, mediadores e controvérsias que se conectam às práticas associadas as relações entre seres humanos/divindades/natureza no Abaça de Oxalá. Os humanos que configuram o local são caracterizados pelo pai-de-santo, filhos-de-corrente e clientes, que tecem relações com os Orixás em diferentes estratos e níveis de comprometimento com as normativas locais, almejando favores espirituais a partir de suas motivações subjetivas, as quais incluem as esferas da saudabilidade, das questões afetivos-familiares, da prosperidade financeira e desenvolvimento espiritual (no caso dos filhos-de-corrente). Os favores dos Orixás são logrados a partir de um rico e complexo regime de permutas, que permite agenciar lugares da natureza (pontos-de-força), elementos naturais (vegetação, minerais), alimentos, fogo, água, e múltiplos elementos que são relativos à subjetividade de cada humano conectado na rede, que emergem na forma de oferendas, chás medicinais, banhos de ervas, defumações, etc. Estas permutas são subsidiadas por um arcabouço de conhecimentos sobre suas naturezas, especificidades, associações e ações. Estes saberes são indissociáveis dos fazeres, e sua fonte primordial são os Orixás. A partir destes saberes foi possível identificar um total de 159 entidades espirituais mobilizadas nos discursos e atividades do terreiro e 140 vegetais empregados para as mais diversas finalidades que os humanos necessitam. O processamento das atividades ritualísticas no contexto religioso afro-brasileiro remete a uma realidade complexa, engendrada pelas profundas intersecções entre as esferas do mundo social, sobrenatural e natural. O conceito êmico de energia se mostra substancial para que tais conexões emerjam e ajam no cotidiano do terreiro, pois o Orixá é energia e se conecta com a energia dos humanos e da natureza para que transformações no mundo real sejam engendradas.
Ethnographic research immersed in the context of the Third World explored different and diverse practices of thinking, brotherhood, experimenting and codifying biological and natural dimensions. Among the various social aggregates mobilized around the world through counter-hegemonic rationalities, Afro-Brazilian cults were announced as multiple religiosities of great ecological importance and with connections with the most diverse and contradictory actants of the cosmos. They resist in the Third World, with its decolonizing subjectivities that multiply in each place of worship. At this juncture, this research was carried out with the Spiritist Center of Umbanda Abaça de Oxalá, aiming to analyze the network that is formed in the interrelations between humans / divinities / nature. The Actor-Network Theory as presented by Latour (1994, 2004, 2012) provided tools for an ethnography appropriate to the reality of this terreiro to be elaborated, expanding the number of hidden actors who relate, act and speak. Thus, during the 19 month period, the research was operationalized by means of the Participatory Observer technique, based on field diary annotations, photographs, transcripts of interviews and drawings. The form of the records was developed in the documentary analysis, through the annotations in the material analyzed. The aiming was to generate an actor-network account to unfold a greater number of actors, mediators and controversies that connect to the practices associated with the relations between human /divinities / nature in the Abaca de Oxalá. The humans that make up the place are characterized by the “pai de santo”, “filhos de corrente” and clients. They interact with the Orixás in different strata and levels of commitment to local norms, seeking spiritual favors from their subjective motivations, which include the spheres of health, affective-family issues, financial prosperity and spiritual development (in the case of filhos de corrente). The favors of the Orixás are obtained from a rich and complex regime of exchanges, which allows to place places of nature (points of force), natural elements (vegetation, minerals), food, fire, water, and multiple elements that are relative to the subjectivity of each human connected in the net, that emerge in the form of offerings, medicinal teas, herbal baths, smokes, etc. These exchanges are subsidized by a framework of knowledge about their natures, specificities, associations and actions. These knowledges are inseparable from doings, and their primary source is the Orixas. From these knowledge, it was possible to identify a total of 159 spiritual entities mobilized in the discourses and activities of the terreiro and 140 vegetables used for the most diverse purposes that humans need. The processing of ritualistic activities in the Afro-Brazilian religious context, refers to a complex reality engendered by the deep intersections between the spheres of the social, supernatural and natural world. The emic concept of energy proves substantial for such connections to emerge and act in the daily life of the terreiro, because the Orixá is energy and connects with the energy of humans and nature so that transformations in the real world are engendered.

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7

Muchnik, Maïra. "Le tango des Orixás : les religions afro-brésiliennes à Buenos Aires /". Paris ; Budapest ; Kinshasa [etc.] : l'Harmattan, 2006. http://catalogue.bnf.fr/ark:/12148/cb402358225.

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Das, Binodini. "Socio-economic life of Orissa : C. A. D. 400-1200 /". Kolkata : R. N. Bhattacharya, 2005. http://catalogue.bnf.fr/ark:/12148/cb41001435m.

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Singh, Upinder. "Kings, Brāhmaṇas, and temples in Orissa : an epigraphic study (300-1147 C.E.)". Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74673.

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Royal endowments to Brahmanas have been interpreted either as a factor of political integration or disintegration in Indian history. Through the first thorough presentation and analysis of the epigraphic data from Orissa, this study argues that the period 300-1147 C.E. was one of intensive state formation and political development in which royal grants played an important integrative role. During this period, Brahmanas, many of whom were ritual specialists associated with the Yajur Veda, emerged as land-holders endowed by royal decree with privileged control over land. Despite the consistent appearance of sectarian affiliations in the royal inscriptions, temples did not benefit from royal patronage on a comparable scale. Until the close of the period under review, it was the gift of land to Brahmanas, not the royally-endowed temple establishment, that was a major basis of royal legitimation and political integration in Orissa.

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Panda, Shishir Kumar. "Nāga cult in Orissa /". Delhi : B.R. publ, 1986. http://catalogue.bnf.fr/ark:/12148/cb36991513k.

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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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12

Rousseleau, Raphaël. "Vers une ethnohistoire des relations "tribus"-royaumes en Inde Centrale : les institutions politico-rituelles des Joria Poraja (Orissa)". Paris, EHESS, 2004. http://www.theses.fr/2004EHES0186.

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La thèse présentée débute par une critique des travaux sur le problème des "tribus" en Inde, opposées généralement aux "castes hindoues". Contre les perspectives essentialistes considéranr les "tribus" comme des isolts culturels fogés dans le temps, nous cherchons à restituer le contexte social et historique de groupes d'agriculteurs organisés par lignages du sud de l'Orissa (Centre-Est de l'Inde), dont en particulier les Joria Poraja. L'étude de l'organisation de l'ancien royaume local, à l'aide d'enquêtes de terrain et d'examen d'archives et inscriptions, puis celle des institutions villageoises Joria montrent que celles-ci sont profondément influencées par d'anciennes structures politico-rituelles royales tant "hindoues" que 'tribales", tout en restant très adaptées à leur contexte micro-local. Des pistes comparatives sont enfin lancées en fin d'ouvrage
The thesis begins with a critical review of the main works related to the "tribes" in India, generally contrasted with the "hindu casts". Agianst the essentialist perspective on "tribes" as culturally isolated and without history, we try to reconstruct the social and historical context of agricultural communities organised on the basis of lineages living in South Orossa (Centre-East of India), especially the so-called Joria Poraja. The study of the ancient local kingdom's organisation, through field enquiries and studies in archives and inscriptions, as well as through the Joria village institutions show that those institutions are deeply informed by old royal politico-ritual structures, nevertheless adapted to their micro-local context. The end of the work is lastly devoted to comparative perspectives

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13

Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria". Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.

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Mallik, Basanta Kumar. "Paradigms of dissent and protest : social movements in Eastern India, c. AD 1400-1700 /". New Delhi : Manohar Publishers & Distributors, 2004. http://catalogue.bnf.fr/ark:/12148/cb401407728.

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Currie, Bob. "Food crisis, administrative response and public action : some general implications from the Kalahandi issue". Thesis, University of Hull, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272006.

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Kalahandi district in Western Orissa has received extensive media attention in recent years in connection with reports of starvation deaths, child sales and Government neglect. This thesis attempts to identify the roots of hunger in Kalahandi and strategies implemented by people in the district to cope with this problem. It also analyses the performance of Government interventions implemented between 1985 and 1991 designed to promote food security, locating this analysis in a longer historical context. The study uses data collected over a seven month fieldwork period during 1992. Details of Government programmes were obtained through semi-structured interviews with Government officers and elected representatives at national and regional level. Published and unpublished Government data is used to construct time-series for variations in cropping patterns and production for a wide range of crop types over the period 1960 to 1988. Public responses to hunger and public opinion of state interventions are examined through semistructured individual and group interviews in five villages in different parts of the district. This thesis argues that the persistence of hunger in Kalahandi cannot be directly attributed to the failure of the Government to direct adequate finance and resources to relief and development programmes. It suggests that Government officers have at their disposal a wide range of well-formulated provisions to protect the vulnerable. However a range of factors limit the effectiveness of state interventions when guidelines come to be implemented in practice. In a wider context this study highlights the important role which NonGovernmental Organisations (N.G.O.'s), the media and the law courts may play in promoting food security; and the need to strengthen cooperation between the public, the administration and other key actors, including politicians and N.G.O.'s, in designing and administering measures to combat hunger.

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16

Bandyopadhyay, M. K. "Geomorphological characteristics of the Mayurbhanj upland of Orissa". Thesis, University of North Bengal, 1988. http://hdl.handle.net/123456789/823.

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17

Fernandez, Alexander. "Odú in Motion: Afro-Cuban Orisha Hermeneutics and Embodied Scholarship, Life Reflections of a Lukumí Priest". FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1142.

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The study of the Afro-Cuban Lukumí, the descendants of the Yoruba of Southwestern Nigeria, and their religious practices, has long been of interest to anthropologists and religious studies scholars alike. Unfortunately, Western scholarship has too often relied on the juxtaposition between our rational and their irrational belief systems, explaining away, or acutely ignoring, emic interpretations of religious practice, severely limiting the kind of knowledge produced about these religious phenomena. My study focuses on three distinct processes of divination and their accompanying ceremonies and ritual ledgers, examining how these shape dynamic and formative pedagogies in the Lukumí initiate’s life. Through self-ethnography, and by engaging key theorists, I explore the ways in which the body, as site of religious experience, through divination and initiation, interacts with and is informed by communitas, understood as the very spirit of the community in action.

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18

Sahoo, Ananda Chandra. "Jaina religion and art /". Delhi : Agam Kala Prakashan, 1994. http://catalogue.bnf.fr/ark:/12148/cb37493680r.

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19

Kantamreddi, Venkata Siva Satya Narayana, S. Parida, S. M. Kommula y Colin W. Wright. "Phytotherapy used in Orissa State India, for treating malaria". John Wiley & Sons, 2009. http://hdl.handle.net/10454/4537.

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no
This paper reports 35 medicinal plants belonging to 25 families used in the treatment of malaria by the people inhabiting the forests located near to Bhubaneswar, the capital city of Orissa, a south-eastern state in India. The methods adopted for the preparation of plant parts are discussed along with their family and local name(s). The majority of the herbal preparations were made in the form of juices or by using water as the medium in the form of decoctions or infusions. Various plant parts, such as leaves, flowers, fruits, barks, stems, roots, and in some cases the whole plants are used to prepare these remedies each of which contains a single species.

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20

Chiousse, Sylvie. "Divins thérapeutes : la santé au Brésil, revue et corrigée par les orixás". Paris, EHESS, 1995. http://www.theses.fr/1995EHES0058.

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Parmi les rituels des cultes afro-brésiliens se développent des pratiques particulière à finalité thérapeutique ou l'utilisation des plantes joue un rôle majeur. D'un point de vue à la fois sociologie et anthropologique, cette étude vise à mettre en valeur la cohérence de ce système (par la relation orixa corps humain plante et l'intérêt de la prise en considération de ces pratiques particulières dans la société brésilienne compte tenu de l'exercice actuel de la médecine officielle
The rituals of afro-brazilian cults integrate specific practises where the use of plants for therapeutic purposes play a major part. Using both a sociological and anthropological approach, this study stresses first the coherency of the system created in the afro-brazilian cult in the relationship between orixa human body and plants this study questiones also the value of these practises within the contemporary brazilian society in relationship with official medicine

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21

Gauck, Megan. "Killed a Bird Today: The Emergence and Functionality of the Santeria Trickster, Eleggua". Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/honors/461.

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Recognizable by their cunning exploits and gray morality, tricksters can be found in mythology, folklore, and religions throughout the world. Two tricksters were familiar to the Yoruba people in West Africa, Ajapa and Eshu, and their stories and abilities provide insight to the functions fulfilled by trickster characters. Upon the introduction of Regla de Ocha (or Santeria) to Cuba following the transatlantic slave trade, a new figure emerges, known for his tricks and adaptability. Due to the West African influence in Santeria religious practices, the original roles and traits of Eshu and Ajapa are analyzed for comparison, but Eleggua, the Santeria trickster, has become his own entity. Through ethnographic observations, personal conversations, and a collection of various sources and manuals, this project explores Eleggua and the trickster presence in Cuba. Although his role as a trickster has changed throughout the past few centuries, Eleggua and the trickster identity persists in modern Cuba, visible in religious practices and secular exchanges.

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22

Fitzpatrick, Liseli A. "Sexuality Through the Eyes of the Orisa: An Exploration of Ifa/Orisa and Sacred Sexualities inTrinidad and Tobago". The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1525787971731433.

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23

Acharya, Jyotirmayee. "Gendered Spaces: Craftswomen’s Stories of Self-Employment in Orissa, India". Doctoral thesis, Norwegian University of Science and Technology, Faculty of Social Sciences and Technology Management, 2004. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-214.

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The dissertation examines women’s capability in the intertwining of gender, craftwork and space in self-employment in the cottage industries sector (handicraft and handloom weaving) and the implications for workspace and well-being. This research is based on field research in four craft production localities in Orissa, India: Pipili, Puri, Bhubaneswar and Bargarh and explores craftswomen’s experiences and perceptions. Caught between old and new ways of labour demand and values in the commercial trade and tourist oriented crafts production, the gendered practices of women’s work in the unpaid work sphere inside becomes an important link between the private domain and public sphere of workplaces and business transactions. While increasing number of craftswomen continue to work in gendered homes, workshops and cooperative societies, balancing work, mobility, wages, and domestic responsibilities with little help from the men—kinships, officials, stakeholders—they do, however, maintain an ongoing struggle to challenge embedded gendered spatial relations, gendered practices and economic strategies within the family and in the workplaces.

This research explores how consideration of a more coordinated and sustained embodiment contributes to an understanding of craftswomen’s socio-spatial relations and processes of labour marginalization in unorganised self-employment; how bargaining for workspace occurs, what shape it takes, and under what circumstances collective actions may be successful, how marginalized experiences reinforce and challenge dominant notions of women’s roles in self-employment (gender needs, economy, kinship relations, sexual division of labour, religious and commercial practices), and how do familial positions deprive women of full participation in development. Further, the research explores what individual stories inform us on how an ethically just, flexible and Indocentric value-based society may be achieved, how ideologies of religious spaces and social factors underpinning gender and labour identity in traditional craft productions (re)shape economic practices; how craftswomen challenge embedded patriarchal relations within market institutions, less regulatory institutional structures and networks of social relations at various spatial scale to negotiate protected workplaces.

The theoretical and methodological shift in the Gender and Development debates within postmodernist developmental, feminist economic, and cultural geography discourses during the postcolonial years reflects a more general cultural turn across the subaltern workers’ studies—experiences on cultural and structural ideologies of economic liberalization practices—rejecting both positivists and its empiricists’ legacy and the substantive, focus on the marginalization of female labour. The clearly-grinded narrative analysis presented here is intended specifically to challenge practice approaches within development and economic geographies to show the significance of the culture of socio-spatial relations in determining and promoting marginalization of female labour and identity in self-employment and in presenting an alternative to capitalism.

The narratives situate and legitimate women’s (homeworkers and self-employees) ‘embodied knowledge’ to reveal how local economic practice in Orissa establishes and maintains gendered ideologies that structure material opportunities and agencies differentially for men and women. To get an overview of the mutual embeddedness of local and global relations of capitalism in the gendered ideologies and discursive practices, the case studies and articles draw on individual narratives (14) and group discussions (205 craftswomen and 29 craftsmen) and their subjective perceptions and values towards spatial dimension of sexual division of labour, caste, access, control and well-being, paid and unpaid practices of workspaces, and institutional relations are analysed. The story of individuals is about their struggle to become successful businesswomen and highlights the interrelationship between their actions, their perceptions of work and the socio-economic spaces that they have to relate to. Craftswomen’s voices on decent work possess a determination. They have begun to speak a language of subaltern capacitation. Their subjective perceptions, values and beliefs about the domestic division of labour, cultural-specific notions of appropriate producers, ‘impurity/purity of the body’, and ‘dutiful wives’, as well as the broader social and ideological underpinnings, underlie women’s self-employment in Orissa.

Craftswomen’s conviction that joint actions in cooperatives and trading should be facilitated succinctly capture the struggle of marginal women workers to overcome the sexual politics that play in the ideological creation on whose back crafts producers gain legitimacy. Their agency not only deconstructs their social world, but also for them to live their lives is to critique and unravel the day-to-day taken-for-granted sexual roles and labour processes in which they have been embedded. Narratives of craftswomen experiences reveal that self-employed women can act as role models for other women and contribute to capacitating women to undercut the private sector competitors (those who rely on clandestine labour). Apart from the local characteristics of place the success of crafts and weaving development lies in prioritizing women’s agency by organizing their own. I demonstrate capacitating women must, build on a feminist framework that is rooted in ‘Indocentric’ values and workplace ideology.

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24

Sengupta, Jayanta. "Politics in Orissa, 1900-1956 : regional identity and popular movements". Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337304.

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25

Tripathy, Lopamudra. "Literature and the politics of identity in Orissa, 1920-1960". Thesis, SOAS, University of London, 2003. http://eprints.soas.ac.uk/28869/.

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The aim of this study is to understand how literature reflects and contributes to the politics of identity. This study is not a history of Oriya literature, nor does it deal with the process of gradual crystallization of Oriya political identity. This research is based on the assumption that creative literature projects a collective identity of a people and sustains a dominant discourse on the society that it writes about. Further, it supports the assumption that a narrative, apart from performing the symbolic act of creating and reproducing social cohesion, is a specific mechanism through which the collective consciousness of a society often represses its historical contradictions. Since this work is based on literary sources, it discussed the processes through which creative writers make sense of the world around them and represent this world to their readership. The evolution of the identity of a region is rarely a linear development, or the subject of a simple, homogeneous construction. Any invocation of identity is fraught with internal tensions and contestations. Different groups of people within the same region often question the validity of a particular construction of their identity, claiming that it represents only one aspect of reality and not others. But the theme of identity is constantly invoked in the context of a nation's formation, to emphasise national and cultural differences with other nations. In the context of a modem nation, this construction of identity is deeply involved in the interpretations of the nation's past. The first chapter of this thesis discussed the political conditions under which the Oriya speaking tracts of the British empire demanded unification, leading to the emergence of Orissa as a separate province in 1936. This was the first time when the Oriya people felt the need to articulate an identity of a modem kind. This chapter is divided into three sections which discuss the coming of modernity to Orissa and the social transformations that followed. It also analyses the colonial missionary and Bengali discourses on the nature of Oriya society, and the first stages of the Oriya constructions of the self. The second chapter discusses literary writing and articulation of Oriya by a group of writers closely associated with the national movement from 1920 onwards. They articulated new meanings that helped constitute a picture of Oriyaness. Their emphasis was on raising an all-India consciousness among the Oriyas but the symbols of mobilisation were strictly Oriya. The third chapters discusses the slow disenchantment of Oriya writers with the coming of modernity, and the consequent rise of a discourse that was nostalgic about the Oriya past. Identity was closely linked to the questions of social morality in this phase. Matters and aspects of everyday lives - like the nature of the traditional social formation, social relations among different groups, the joint family, the image of women - were the given a new status as 'tradition' and presented as crucial to an Oriya identity. This chapter deals with the literary expression of the frustration that various social groups, rural Oriyas, tribal or women experienced with the coining of change. It discusses an identity crisis of Oriya society reflected in literature of the decades following the twenties. The fourth chapter discusses the connection of Left writing with the problem of identity formation. What was described as 'quintessentially Oriya' was questioned and rejected by leftist intellectuals. Radical literature created a set of 'alternative' Oriya heroes, and provided an alternative reading of what was valuable in society and its historical past. Deeply critical of the earlier construction of Oriyaness, the leftwing writers questioned the validity of the elitist construction of the Oriya self In the cultural self-construction of Oriya identity, the figure of Jagannath, the deity of the temple at Puri, has always enjoyed a special place. The fifth chapter turns to a discussion of Jagannath as the 'national god' of Orissa and its centrality to any reading of Oriyaness. The chapter analyses the changing relations between modernity and religion. It seeks to show the historical process by which a traditional religious symbol retained its cultural significance in a modem definition of a society's identity.

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26

Mishra, Tanmayee. "Diversity and micropropagation of canna from West Bengal and Orissa". Thesis, University of North Bengal, 2014. http://ir.nbu.ac.in/handle/123456789/959.

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Gapsys-Hutin, Giedrius. "Versaria polyphoniques aquitains du XIIe siècle : identification des graphies particulières. Lecture, paléographie, analyse". Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040136.

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Les neumes aquitains dont les formes sont proches de celles des liquescences, bien qu’ils soient utilisés indépendamment des situations phonétiques, sont traditionnellement considérés comme les « graphies particulières » propres aux versaria polyphoniques : Paris, Bibliothèque nationale de France, fonds latin, 3549 et 3719. La présente thèse identifie ces neumes comme l’oriscus spécial, d’une forme rare, employé en plus de l’oriscus aquitain normatif. Dans le versarium 3719 l’usage de l’oriscus spécial est lié aussi aux autres phénomènes notationnels, comme les liaisons entre les éléments neumatiques descendants. La thèse relève l’existence de l’oriscus spécial dans un petit nombre de manuscrits de la notation aquitaine monodique, parmi les 150 manuscrits de la Bibliothèque nationale de France. Quant aux phénomènes notationnels adjacents à l’oriscus de cette forme, ils appartiennent à une évolution graphique du tractulus/punctum aquitain le plus fortement prononcée au Sud-ouest du domaine de la notation aquitaine. Les graphies particulières ne sont donc pas circonscrites strictement au sein des versaria polyphoniques aquitains, comme cela a été supposé jusqu’à présent. L’oriscus spécial remplit des fonctions spécifiques dans les versaria polyphoniques aquitains, principalement, l’ornementation des intervalles en vertical et la coordination de la rencontre des voix. Ainsi, en intégrant cet oriscus dans l’arsenal de sa neumatique, la notation aquitaine de conception monodique s’adapte à la tâche de noter les chants polyphoniques, adéquatement aux besoins de l’écriture musicale du discantus orné
The neumes which are close in their shape to the Aquitanian liquescence signs, but are used independently of the phonetic circumstances, are usually considered as the “neumatic peculiarities” specific to the Aquitanian versaria: Paris, Bibliothèque nationale de France, lat. 3549 and lat. 3719. The present thesis identifies these neumes as the Aquitanian special oriscus of an uncommon shape, employed in the versaria additionally to the Aquitanian oriscus of the common shape. This oriscus is connected to some other notational phenomena of the versarium 3719, like the ligatures that occur in the down-going neumes.The present thesis reveals the existence of the special oriscus in a small amount of sources, among the 150 manuscripts of the Bibliothèque nationale that carry Aquitanian neumatic notation. As to the other notational phenomena connected to the oriscus, these belong to a graphical development of the Aquitanian tractulus /punctum which shows itself most strongly in the South-west of the Aquitanian notation area. The neumatic peculiarities are therefore not contained exclusively in the corpus of Aquitanian polyphonic versaria, as it was supposed.The special oriscus carries some specific functions in the polyphonic versaria. Basically, these functions are related to the ornamentation of an interval between the voices and the process of the voice alignment. Therefore, we conclude that the Aquitanian notation, by integrating the special oriscus and conferring on it some specific functions, adapts itself adequately to the needs of the polyphonic language which was developed by the florid Aquitanian discantus in the late XIth and the early XIIth centuries

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28

Bundgaard, Helle. "An Indian cloth painting and its art worlds : perceptions of Orissan patta paintings". Thesis, SOAS, University of London, 1994. http://eprints.soas.ac.uk/29346/.

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This study examines how a particular kind of Indian painting comes to have value. The focus of analysis is on the social life of paintings rather than the purely aesthetic. This is explored through a detailed examination of perceptions of the paintings amongst producers, consumers and art critics. The study is an attempt to apply the sociological institutional theory of art on Orissan patta paintings by developing the sociological approach into what I consider to be an anthropological approach. The Orissan patta paintings, with which the study is concerned, are circulated not only within India but also abroad and thus move through different cultural milieus. Following Arjun Appadurai (1986) pattas can be said to have a social life, whose value and meaning change through time and place (1986). The paintings are located in several value systems. These systems will often meet in the very transaction which moves a painting from one sphere to another. One of the central questions raised in the thesis is how particular kind of paintings come to have value and whether they are endowed with different layers of value. The model I have developed is of an art world consisting of interpenetrating layers with different semantic registers. The differences in evaluation and interpretation of the paintings at different points in their "social life" lead me to argue that the layers have the character of separate yet interacting worlds.

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29

Sales, Júnior Dário Ribeiro de. "Sobre olhar e aprender: um estudo sobre o processo de aprendizado religioso de crianças candomblecistas". Faculdade de Filosofia e Ciências Humanas, 2013. http://repositorio.ufba.br/ri/handle/ri/13685.

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FAPESB
O objetivo geral desta dissertação é propor uma alternativa teórica para a compreensão dos processos de aprendizagem, tendo como ponto de partida a observação e análise de como as crianças candomblecistas aprendem a lidar com as demandas implicadas no pertencimento religioso. Entenda-se por demandas: (1) as habilidades que as suas posições na hierarquia sacerdotal solicitam, bem como (2) as relações que são estabelecidas com as entidades espirituais e com outros membros do grupo religioso e (3) o enfrentamento de episódios de intolerância religiosa. Durante aproximadamente quatorze meses eu desenvolvi pesquisa etnográfica junto a nove crianças em dois terreiros de Candomblé da região metropolitana de Salvador, Bahia. A partir da análise das relações que as crianças estabelecem com outros membros mais habilidosos e com o ambiente no qual elas habitam, busquei compreender o que as crianças querem dizer quando afirmam que aprendem olhando. Defendo que, para elas, obervar alguém é o mesmo que participar de uma atividade. Observar é o mesmo que seguir os passos de outros seres humanos e não-humanos e, portanto, não pode ser definido como uma atitude meramente passiva. Aponto que as brincadeiras infantis que envolvem aspectos religiosos são fundamentais para o desenvolvimento de um habitus. Além disso, as cerimônias públicas do Candomblé constituem excelentes oportunidades para que as crianças possam desenvolver e refinar algumas de suas habilidades. Conclui que as crianças aprendem a partir de seu envolvimento diário nas dinâmicas do terreiro e o que elas aprendem são disposições corporificadas para agir e não representações acerca do mundo. Esse tipo de aprendizado está assentado em um senso de familiaridade que precede o processo formal de iniciação religiosa. Por fim, procuro evidenciar como o engajamento religoso e sua consequente objetificação do sujeito implica ter que lidar com episódios de intolerância religiosa na infância. Dados etnográficos e o paradigma da corporeidade neo-fenomenológico alicerçam e guiam as reflexões aqui esboçadas. This thesis’ main aim is to propose an theorical alternative for understanding the religious learning processes, taking as its starting point the observation and analysis of how children who follow the Candomblé, an Afro-Brazilian religion, handle the demands of their religion. By demands I mean: (1) the skills that are required by their positions in the sacerdotal hierarchy of that religion, (2) the relationships that are established with spiritual entities and other members of the religious group and (3) dealing with episodes of religious intolerance. During almost fourteen months I carried on an ethnographic research in two terreiros (cult house) of Candomblé in the metropolitan area of Salvador, the capital of the State of Bahia, Brazil. Based on analysis of the relations that the children establish with others more skilled Candomblé practitioners and the environment they dwell in, I sought to understand what the children mean when they say that they learn by observing other people’s actions. I claim that for them to look at someone is a synonym for taking part in an activity, it means to follow other (human and non-human) beings’ paths and, therefore, cannot be defined as a simple passive attitude. I point out that the children’s games which involve some religious aspect are fundamental to the development of a habitus. Besides, the public rituals of Candomblé are notably opportunities for kids to develop and refine some of their skills. I conclude that the children learn through their daily engagement in the terreiros’ dynamic and what they learn are embodied dispositions to act and not representations about the world. This kind of learning is grounded on a sense of familiarity which precedes the formal process of initiation in the religion. Finally, I intend to demonstrate how the religious engagement and its consequent objectivizing of the subject implies learning how to struggle against religious intolerance in the childhood. Ethnographic data, the theory of practice and a neo-phenomenological embodiment paradigm ground and guide the reflections here outlined.

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30

Moisan, Caroline. "Situation sanitaire des femmes en Inde : évaluation du programme de santé «Swadhar»". Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29388/29388.pdf.

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31

Panangatu, Thampi Thomas. "Comparative study of religious traditions of the Saora tribe of Orissa and the influence of Christian traditions". Marburg Tectum-Verl, 2008. http://d-nb.info/997662409/04.

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32

Sengupta, Sohini. "Being hungry, becoming free : marginality, identity and livelihoods in rural Western Orissa". Thesis, SOAS, University of London, 2012. http://eprints.soas.ac.uk/15641/.

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33

Sharma, Ram Avtar. "Socioeconomic planning in social forestry with particular reference to Orissa State, India". Thesis, University of Edinburgh, 1990. http://hdl.handle.net/1842/14395.

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Social forestry programmes arc being implemented in India as a government land-use policy, using investment funds from Forest and Rural Development Departments. Such programmes include plantation and agro-forestry components and are generally subsistence-oriented and labour intensive. Their production objective is to satisfy the villager's needs for staple food, fuelwood, fodder and small timber for construction and agricultural implements. Equally important is the social objective of providing employment for the poor and thereby generating some income with which to raise their living standards. This thesis develops an analytical planning methodology, based on both hard and soft approaches, for evaluating social forestry within the framework of the stated socioeconomic policy objectives. The historic influence of socioeconomic factors on the management of forests is investigated mainly with respect to the planning and policies pursued. These have finally led to the implementation of a social forestry programme. The relative merits and weaknesses of existing decision-making techniques for evaluating a multi-objective land-use project such as social forestry are then examined. A goal programming model is developed to incorporate the multiple socioeconomic objectives of social forestry into a dynamic planning framework. This achieves the desired multiple goals within the constraints of physical resources and is illustrated by a case study from the State of Orissa. In order to maximize the net socioeconomic benefits, data is generated by carrying out social cost-benefit analyses (based on modern welfare economics) for all five social forestry components (agroforestry, dense plantations of Eucalyptus hybrid, institutional plantations of Acacia nilotica, village woodlots of Dalbergia sisso, and rehabilitation and strip plantations of Casuarina equisitifolia). The socioeconomic profitability and optimum tree rotations are determined, having specified the social welfare function (incorporating consumptions of different groups of individuals) and derived the social discount rate from an intertemporal utility model. Socioeconomic variables which influence villagers' decision-making regarding the uptake of social forestry implemented according to multiple objective planning are then identified, based on an exhaustive socioeconomic survey. In order to investigate a broader holistic approach which is useful and manageable it is desirable to organise the data into a dynamic analytical framework, the structure being sufficiently flexible to incorporate both tangible and intangible data generated by the cost-benefit analysis, the multiple objective planning model and the survey respectively. Expert Systems are shown to have a potential role in achieving such an approach by integrating rather than replacing the hard analytical techniques such as social cost-benefit analysis and goal programming, whose role in generating a tangible knowledge base for a realistic evaluation of social forestry is demonstrably vital and cannot be ignored.

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34

Singh, Upinder. "Kings, Brāhmaṇas and temples in Orissa : an epigraphic study AD 300-1147 /". New Delhi : Munshiram Manoharlal, 1994. http://catalogue.bnf.fr/ark:/12148/cb370777879.

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Ylönen, Hannele. "'The forest cooks and the people eat' : nature and society in Mayurbhanj, Orissa". Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/23275.

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I investigate the range of different agents’ explicit and implicit views about the forest and forest practices to see what makes the forest such an important resource in Mayurbhanj District in Orissa, India. There are two main lines of inquiry in this dissertation. I examine the social construction of forest practices and livelihoods in relation to sustainability, and how nature-culture, forest-village, object-subject, other-self and local knowledge-Western scientific knowledge are constructed, accounted for and represented. I analyse the junglewala’s (forest-dwellers’) and foresters’ views of forest practices and each other. I begin with concrete, material forest practices, and gradually move towards analysing their conceptual forms. The main questions of the dissertation investigates are why and how many state forest practices have been so detrimental to the junglewala’s livelihood sustainability despite over a century of declared attempts in Mayurbhanj. To do this I investigate several counterpositions: conflicts and trade-offs between different forest uses, and mismatches of worldviews and cosmovision models. In order to answer these questions and to understand these counterpositions, I investigate villagers’ and state forest practices, forest knowledges, and make a symbolic interpretation of worldviews and cosmovision models, which consist of natural, human and cosmic spheres. I examine what forest practices mean in Mayurbhanj with a three-pronged approach combining actor-oriented, case-study and symbolic approaches.

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36

Mahapatra, Ajay Kumar. "Factors influencing adoption of farm level tree planting in social forestry in Orissa, India". Thesis, University of Aberdeen, 1997. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU090390.

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This study of the adoption of farm level forestry in one eastern Indian state, Orissa, focused on the above issue. 428 farm owners, both tree planters and non planters from 24 villages in two districts were interviewed with a questionnaire and household level data on socio-economic resources, tree products demand and their attitude towards forestry were collected. Descriptive statistical analysis was employed to identify factors influencing the decision of farmers to adopt/reject tree growing on farm. The social status, progressiveness of the households, and participation in village organisations were the important variables on social aspects, whereas land, credit, agricultural production and livestock ownership on the economic front were seen to be affecting householders decisions. Household supply of labour, land tenancy and family structure did not have a relationship with farm decision to adopt. Result of Chi-square and Spearman test indicated the land ownership to be positively correlated with most social and economic variables, but having little effect on demand for biofuels. The result of the cross tabulation between participation and householders interaction with extension agents, mass media and awareness about social forestry established that dissemination across socio-economic groups was influenced by communication factors rather than household demands of firewood or timber. There was no distinct difference in the attitude of tree planters and non-planters towards the forestry problems. The stepwise discriminant analysis resulted in prediction models of agroforestry adoption. The social and economic models based on selected variables were able to classify about 66% and 64% of the cases, whereas the communication factors successfully distinguished 74% of planters and non planters. The integrated model resulted in a prediction rate of 90%. The parameters estimated from the discrimination function showed the relative impact of the determinants in identifying adopter and non adopter. The variance in the production of the major crop, paddy, was higher for the tree planter which might have motivated them to grow trees to reduce uncertainty in the farm production.

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37

Behera, Subhakanta. "Oriya literature and the Jagannath cult, 1866-1936 : quest for identity". Thesis, University of Oxford, 1999. http://ora.ox.ac.uk/objects/uuid:7b160f8c-be65-44da-a2e0-99522274060b.

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38

Mu¨hlan, Eberhard. "Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India". Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.

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39

Patel, Reena. "Labour and land rights of women in rural India : with particular reference to Western Orissa". Thesis, University of Warwick, 1999. http://wrap.warwick.ac.uk/4010/.

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Hindu women's right to independent ownership of property has been established in India since 1956. Given that legal rights have not brought about a significant increase in women's ownership of land, this thesis explores the factors that affect women's effective claim to land ownership. Taking the particular case of Hindu peasant women in small farming households in Western Orissa, it analyses their ability to claim land ownership as the outcome of bargaining. The bargaining approach, as developed by economists, and by Amartya Sen and Bina Agarwal in particular, is adopted to analyse women's access to land as an effect of women's perceptions of self-interest and perceptions of women's contribution. The thesis evaluates the legal framework as it incorporates and reflects these perceptions. It argues that law constructs women's claim to land as a right addressed to 'Hindu' women, located within the family (through succession) and informed by religious ideology. It further argues that recognising women's interests as a basis of their claim to land ownership, as 'peasant' women, located within the household and affected by their work and role within agricultural production, would widen the scope of legal analysis. This would be a starting point towards a deeper understanding of the ways in which law impacts upon women's access to land.

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40

Patnaik, Lopamudra. "An environmental-Leibenstein framework : population pressure, agricultural land use and environmental change in Orissa (India)". Thesis, University of York, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.298493.

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41

Padel, Felix. "British rule and the Konds of Orissa : a study of tribal administration and its ligitimating discourse". Thesis, University of Oxford, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.330098.

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42

Chawla, Deepika. "Increasing girls' participation in education: understanding the factors affecting parental decision-making in rural Orissa India". Thesis, Boston University, 2002. https://hdl.handle.net/2144/33423.

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Thesis (Ed.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
Illiterate women have high levels of fertility and mortality, poor nutritional status, low earning potential, and little autonomy within the household. Yet, large populations of women in many developing countries continue to be illiterate. In India over 11 million girls do not go to school at all and 18 million drop out after grade five. As a result 151 million mothers are likely to be uneducated or minimally educated. Thus the problem is very acute. Issues related to effective demand are widely recognized among policymakers in India as being critical to ensuring the existence of effective demand for education. However, there have been few efforts to analyze the impact of these factors. This study attempts to fill this gap. This study examines the views and beliefs of those who make or influence decisions on behalf of girls that impact continuation of the girls in schools when they reach the age of adolescence. Set in a village in the eastern state of Orissa in India, the study analyzes the opinions of mothers, fathers, village elders, teachers and the girls themselves, and identifies the factors that influence the girls' continuation in the education cycle. The study finds that education and educational decision-making are family matters, and parents are the key decision-makers. While most parents support children going to school, negative parental attitudes toward educating daughters constitute a significant barrier to girls' education. Many parents report that sending daughters to school and educating them above a certain level results in problems finding a suitable groom. Further, educated girls would need to marry educated boys, thereby increasing expectations and demand for dowry. Some also report that girls should be taken out of school at the onset of menarche since then they need closer supervision and parental control. The study findings highlight the importance of effecting changes in parental attitudes about girls' education if meaningful improvements have to be brought about, and offer valuable insights for consideration in developing strategies related to girls' access to and retention in primary schooling.
2031-01-01

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43

Wedin, John Lindström Karin. "Mobile phone penetration in northern India : the effects on small scale businesses /". Uppsala : Uppsala University. Department of Business Studies, 2008. http://www.diva-portal.org/smash/get/diva2:131957/FULLTEXT01.

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44

Cribeiro, Marisol. "The Efficacy of San Lazaro and His Manifestations: Divine Mediators of Health Within Miami's Cuban-American Santeria Community". FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1641.

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This study explored the origins, evolution and influence of the tradition of San Lázaro as it currently pertains to the Cuban-American Santeria community in Miami. The main argument of the study is that in the context of the contemporary religious culture of Santeria in Miami, San Lázaro is a hybrid spirit. Many manifestations of healing entities have come to merge in the person of this spirit. Though practitioners identify with specific manifestations of this spirit, the processes of transmigration have blurred the lines of deep-rooted faiths and created a fusion of meanings from disparate traditions, making San Lázaro an ambivalent personality. San Lázaro’s ambivalence is the very quality that makes him such an important Orisha. As a deity whose personalities demonstrates the combination of a diversity of qualities, including those that contradict each other, San Lázaro is deployed in a very broad range of healing context, making him a versatile Orisha. This study clarified the contrasting qualities this deity embodies and traces the socio-historical context in which the deity acquires the layers of meanings it is currently associated with. Drawing on interviews with Lázaranian worshipers [Lázarenos] in Miami and engaging in Bourdieu’s concept of Habitus, the study provided a window into the nature of the tradition of San Lázaro and how its usage is linked with the African heritage of the worshipers.

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Clark, Mary Ann. "Asho Orisha (clothing of the Orisha): Material culture as religious expression in Santeria". Thesis, 1999. http://hdl.handle.net/1911/19365.

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"Asho Orisha" suggests that the objects surrounding and the items clothing the Orisha of Santeria (also known as Lucumi or Orisha religion) form chains of signifiers tied to the theological and philosophical core of the religion. It focuses on the domestic displays devotees maintain for their deities on a day-to-day basis, the altar displays (thrones) created by devotees for the anniversarie's of their initiation into the priesthood, and the body of the new initiate (the iyawo). This work traces the ways in which theological concepts from Africa are redefined and reinterpreted in the Americas so as to maintain a consistent conceptual system in a new environment. It uses a combination of participant-observation, individual interviews and photographic documentation. It includes 13 photographs of altars and clothing. The focus of this work is divided into three principle sections. Chapter 3 looks at the altars as a whole to see the ways pre-colonial African, colonial Cuban and contemporary American ideas about how one presents and approaches the holy are incorporated into these displays. Chapter 4 looks at the portions of displays devoted to six major Orisha (Obatala, Shango, Yemaya, Oshun, Ogun and Eleggua) and suggests that color forms a primary semiotic system. An analysis of color symbolism aids in the analysis of the other objects found in these displays. Chapter 5 extends this semiotic analysis to include the initiation experience and the extended liminal period of the iyawoage. Like the altar displays, the iyawo embodies the Orisha and thus functions as a mobile sacred site. The construction of the persona of the iyawo and the rules surrounding the iyawoage are fruitfully interrogated to explicate additional theological and philosophical concepts. Issues of cross-gender and cross-status dress highlight the ways that clothing serves as a symbolic system to maintain Yoruba ideas about the sacred relationships embodied in the iyawo. Chapter 6 concludes this work with a discussion of the place of Spanish terminology and Catholic imagery within the semiotic system and briefly discusses the ways in which the religious displays work as mnemonic devices.

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46

Pradhan, Dolagobinda. "Communities under stress : trade liberalization and development of shrimp aquaculture in Orissa Coast, India". 2004. http://hdl.handle.net/1828/483.

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47

"The Orisha religion in Trinidad: A study of culture process and transformation". Tulane University, 1992.

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The Orisha religion of Trinidad is a complex system of beliefs and practices drawn from a number of cultural traditions. Its beginnings in Trinidad can be traced back to the late eighteenth and early nineteenth centuries when Africans were brought to the island to work on the colonial sugar plantations Sometime during the early developmental period of the primarily Yoruba (Nigerian) derived Orisha religion, syncretism involving specific elements of Catholicism occurred. In the early part of this century, the Orisha religion underwent further change as a result of contact with the Spiritual Baptists, an Afro-Protestant religion comprised primarily of worshipers drawn from the same socio-economic and ethnic class as that of the Orisha religion. Since 1950, various elements drawn from Hinduism and the Kabbalah were added to the existing religious system. The result is a highly eclectic system that is so broad ideologically that a number of disparate worship patterns are tolerated. The exploration and utilization of these various patterns often leads to confusion and conflict The present form and structure of the Orisha religion is the result of both centrifugal forces which are tending to further expand the religious system and centripetal forces which are acting to temper this change. Those mechanisms that engender variability include the loose organizational structure of the religion, fiercely independent shrine heads whose success and popularity is often judged by their ability to handle a diverse system of ritual and paraphernalia, and methods of knowledge transmission and enculturation which involve a few passing on information to the many. Those mechanisms which act against the forces of change include the annual feast circuit, which brings together worshipers from all over the island on a weekly basis, and Africanization, an anti-assimilative and anti-syncretic movement that emphasizes the retention of African elements and the expurgation of extraneous elements from the religious system, especially those of Catholicism This symbolically rich and sometimes confusing religion is examined both historically and ethnographically in an attempt to both describe and explain the various processes that have acted to transform it through time
acase@tulane.edu

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48

Tirkey, Tairash. "The Southern aboriginal tribes of Orissa". Thesis, 1990. http://hdl.handle.net/2009/5462.

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49

Tripathy, Patitapaban. "Voting behaviour of tribals in Orissa". Thesis, 1996. http://hdl.handle.net/2009/5508.

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50

Das, Urmimala. "Peasant movements in Orissa after 1947". Thesis, 1987. http://hdl.handle.net/2009/5823.

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Tesis sobre el tema "Orishas"

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