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Tesi sul tema "Ceremonial rites"
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1
Godson, Lisa. "Ceremonial culture in the Irish free state, 1922-1939". Thesis, Royal College of Art, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.602328.
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Jones, Andy M. "Cornish bronze age ceremonial landscapes c. 2500-1500 BC /". Oxford : Archaeopress, 2005. http://catalogue.bnf.fr/ark:/12148/cb400590418.
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Gullo, Frank. "Wide awake in America: The emergence and dissolution of American ceremonial rites of passage". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9598.
Testo completoAbstract (sommario):
This thesis purports to delineate and offer conclusions about a wide range of American "coming of age" texts. Traditional, New Historicist, and Sociological research methodologies all served as points of departure for the definition of terms, selection of evidence, and specific thesis arguments. The thesis is organized into four chapters. The first chapter discusses the genre characteristics and tradition of the European bildungsroman, and the thematic and stylistic departure of its American "coming of age" counterpart. The second chapter considers cultural and anthropological studies of boyhood in non-Western societies in order to determine the extent to which rites of passage and "coming of age" studies are universal. The third and fourth chapters both present close readings of specific American "coming of age" texts: chapter three foregrounds the indissoluble relationship between an American boy's coming of age and the natural world, and chapter four focuses on the dissolution of the American wilderness, the resultant urban alternative, and the subsequent maturity of the boy without access to a natural world in which to perform traditional rites of passage. The thesis speculates on the possibilities of replacing the neutral matrix of the natural world with some other template that engenders moral growth. The thesis concludes with a consideration of cyberspace as a new, egalitarian neutral matrix from which we can potentially create new rites of passage, and return to liberating basics.
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Tsang, Kwok-yung, e 曾國勇. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1995. http://hub.hku.hk/bib/B31951508.
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Etherington, James Edward. "The sociology of a recurrent ceremonial drama : Lewes Guy Fawkes night, 1800-1913". n.p, 1987. http://ethos.bl.uk/.
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Tsang, Kwok-yung. "A study of the ceremonial procession of the Eastern Mountain Emperor of the Song period Song dai Dong yue da di chu xun yi zhang yan jiu /". Click to view the E-thesis via HKUTO, 1995. http://sunzi.lib.hku.hk/hkuto/record/B31951508.
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Barcelos, Márcia. "Solenidades de colação de grau na Universidade Federal do Rio Grande do Sul (1992-2012) : memória, ritual e celebração". reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/172189.
Testo completoAbstract (sommario):
O presente estudo tem como tema as solenidades de colação de grau na Universidade Federal do Rio Grande do Sul (UFRGS) no período de 1992 a 2012 e, como foco as memórias das colações de grau dos cursos de Comunicação Social, Enfermagem e Engenharia, registradas através de depoimentos de graduados nos respectivos cursos e de membros da comunidade universitária que participaram da gestão acadêmica no recorte indicado desta investigação. Buscou-se investigar a trajetória do cerimonial, seus aspectos simbólicos e ritualísticos, inseridos aos contextos históricos, sociais e acadêmico-institucionais do referido período, bem como o papel dos agentes internos e externos nas prováveis mudanças ocorridas nas solenidades. O trabalho se insere na linha de pesquisa Memória, Cultura e Identidade e nos campos de estudos em memória social, trabalhando com conceitos de rito e cerimonial. O estudo, de natureza qualitativa, adotou a metodologia da história oral. O resultado da investigação foi apresentado em cinco capítulos, sendo os dois primeiros de caráter introdutório ao tema e de apresentação do cenário universitário no qual se procede à pesquisa e os três últimos capítulos apresentaram o contexto acadêmico e o cenário do cerimonial universitário e das colações de grau. Na conclusão, fez-se reflexão sobre o percurso do cerimonial das colações de grau, a cultura acadêmica e os testemunhos dos colaboradores. Para atingir as demandas de um mestrado profissional foi produzido um e-book com a memória das solenidades de colações de grau da UFRGS no período de 1992 a 2012.This work aims at analyzing the graduation ceremonies that took place from 1992 to 2012 at the Federal University of Rio Grande do Sul (UFRGS) and we focus on the memories about the ceremonies in Social Communication, Nursing and Engineering experienced by students who have graduated and by academic staff who worked at the University within that period of time. We have investigated the history of ceremonial and its symbolic and ritualistic aspects according to different social, historical and institution-related events within that time, as well as the role of internal and external motivations for possible changes in the graduation ceremonies’ rites. This work is part of the research line Memory, Culture and Identity and relates to the field of social memory, dealing with the concepts of rite and ceremonial. The study, which has a qualitative approach, uses the methodology of oral history. The results of the investigation have been presented in five chapters, the first two introducing the subject and presenting the academic context and the setting for university ceremonial and graduation ceremonies. In our conclusion, we present a reflection on the pathways of ceremonial for graduation ceremonies, academic culture and the testimony of the contributors. In order to meet the requirements of a professional master’s course, we have written an e-book with the memories about the graduation ceremonies that took place from 1992 to 2012 at UFRGS.
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金方廷. "青銅禮器與周代婚姻研究= A study of the bronzes and Zhou marriages". HKBU Institutional Repository, 2018. https://repository.hkbu.edu.hk/etd_oa/502.
Testo completoAbstract (sommario):
這篇論文以出土青銅禮器為主要研究對象，結合傳世文獻，嘗試對西周到 春秋時期周人貴族階層的婚姻加以討論。鑒於婚姻在周代禮儀制度當中具有相 當突出的地位，考察婚姻在一個以宗族為主體、以禮儀為規範的社會當中如何 運作和演變，就成了本文最為關切的問題。依據「西周」和「春秋」的分期，論文被分為「上編」和「下編」兩部分 進行撰寫。在整理和考察出土文獻中所記載的婚姻關係之後，文章著重討論了西周貴族婚姻所奠基的社會和政治基礎，由此揭示了西周時期兩大貴族群體在 婚姻方面的不同習慣與特點。儘管在西周時期，一系列植根於獨特政治和社會 土壤的婚姻原則已經開始形成，但隨著宗周覆滅，春秋時期已無法在原有的政 治、社會機制上維持周人貴族固有的婚姻習慣。即便在諸侯國地區延續和維持 了一部分西周的婚姻原則及婚姻禮儀，但這種維持實際為了應對新的時代局勢， 其中依然包含了許多對舊有婚姻制度和禮儀的改造。最後，通過討論在「禮儀」 框架下兩個時代在安置婚姻事務方面所呈現出來的不同特點，本論文進而試圖 對「禮儀」在這一階段婚姻活動中所起到的作用進行回顧。
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Millán, Leiva Claudio. "Juventud y Tribus Urbanas. La casa okupa La Marraketa". Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/96253.
Testo completoAbstract (sommario):
La tesis doctoral explora sobre las manifestaciones culturales juveniles en una casa ocupada en Santiago de Chile. Allí se reunieron jóvenes que formaron su identidad mediante algunos ritos de paso. La música, el vestuario, el lenguaje y la experiencia de vida cotidiana fueron elementos que los congregaron. La casa la Marraketa fue el territorio en donde desarrollaron sus inquietudes y convivieron alrededor de 5 años.
La tesis es una narración de la juventud que se completa con información proveniente de fuentes jurídicas e históricas. El aporte de estas disciplinas está relacionado con los diversos estudios que se han llevado a cabo en torno a la juventud en las diferentes épocas, y teniendo en consideración contextos urbanos occidentales. Asimismo, es un relato sobre las ciudades contemporáneas. En este sentido hay una descripción de los problemas por los que atraviesa la juventud en Latinoamérica en los últimos treinta años.
La investigación describe el tribalismo urbano haciendo especial hincapié en ciertas manifestaciones de estilo. Hay referencias sobre el movimiento punk, skins y heavy metal. Del mismo modo se establece como hipótesis de trabajo que estas manifestaciones de estilo son importantes en los ritos de pasaje de los jóvenes en su tránsito hacia la etapa adulta. Siguiendo a Clifford Geertz se intenta demostrar que las expresiones culturales juveniles son “programas extragenéticos” que sirven para desarrollar sus identidades dotándolas de un marco amplio de posibilidades simbólicas.This investigation explore about the cultural manifestations of the squatting in a house of Santiago de Chile. In this place they meet and created an identity by means rites of passage. The music, costumes, language and the experiencie of the daily life were elements for to do possible the comunity of the young people. “La Casa la Marraketa” it was the territory where the young people developed interests. They lived about five years in this place. This investigation is an account of the youth, and is completed with information from juridical and historical sources. The contribution of this disciplines is connected with a many studies about the young people in a different age, and whereas occidental urbans contexts. Also is a report over the contemporary citys. In this senses there is a description of the problems of the young people in Latinoamérica in the last thirty years. The investigation describe the urban tribalism and the style manifestations. There is references about the punk, skins and heavy metal movements. As well it establishes how hypothesis of work that this cultural manifestations between the young people are rites de passage for to pass to the adult stage. In correspondence with the propositions of Clifford Geertz, the doctoral thesis try to prove that the cultural expressions in a young people are “extragenetics programs” that serve for to develop identity in a wide setting of symbolic posibilities.
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Rossi, Walter R. "The use of "Ritual Church sui iuris" in canons 111 and 112 of the 1983 Code of canon law". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Raufast, Chico Miguel. "Entradas reales y ceremonias de recepción en la Barcelona bajomedieval". Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/402201.
Testo completoAbstract (sommario):
Esta tesis tiene como objetivo el estudio de las ceremonias de entrada real en la Barcelona del siglo XV. Los artículos que la componen cubren un arco cronológico que va desde la entrada del rey Martín el Humano, en 1397, hasta la visita de la reina Isabel de Castilla, en 1481. Se intenta en ella no solamente describir y dar visibilidad a dichos eventos, sino mostrar también la existencia de un código ceremonial, privativo y diferencial de la ciudad, por el cual se rige toda recepción solemne celebrada en Barcelona a lo largo de este siglo. La existencia de una tradición para este tipo de ceremonias, que se remonta hasta la Antigüedad y que es compartida por el conjunto del Occidente medieval, convive así con su expresión en términos locales, determinados, entre otras cosas, por las necesidades inmediatas del presente y las expectativas especulativas del futuro. Debido a esta circunstancia, resulta imprescindible, para poder entender en su exacta dimensión el sentido de estas ceremonias solemnes de recepción, vincularlas estrechamente con el contexto histórico en el que se desarrollan. Por ello, en esta tesis se privilegia una lectura de dichos eventos desde una perspectiva sociopolítica, analizándolos a la luz de las circunstancias históricas que rodean su puntual celebración. Desde ese punto de vista, las ceremonias de entrada real que tienen lugar en la Barcelona del siglo XV no aparecen nunca ajenas a la inestabilidad política de este período, cuya culminación será el estallido de la Guerra Civil Catalana (1462-1472), y su escenificación siempre tiende a reflejar dicha realidad.
Se analizan, así, en esta tesis las entradas solemnes en Barcelona de Martín el Humano (1397), María de Luna (1400), Martín el Joven (1405), Fernando I (1412), Juan II (1458, 1472 y 1473), príncipe de Viana (1460 y 1461), Pedro de Portugal (1464), Juan de Calabria (1466), Fernando II (1461, 1473 y 1479) e Isabel de Castilla (1481), y el estudio comparado de todas ellas permite determinar en qué medida su celebración, a pesar de ser fruto de la negociación previa con la monarquía, es un asunto cuya planificación, organización y puesta en escena competen exclusivamente al gobierno municipal barcelonés. Por ese motivo, estas ceremonias, que sirven para plasmar, básicamente, la relación de la ciudad con el poder real, son al mismo tiempo un instrumento que la propia Barcelona utiliza para expresarse institucional y socialmente. El seguimiento de la participación tanto de las autoridades consistoriales como de los diferentes estamentos urbanos en dichas recepciones solemnes ofrece una imagen dinámica y activa del municipio que muestra tanto los elementos que lo cohesionan y estructuran como aquellos que lo estratifican y tensionan.
Utilizando documentación procedente fundamentalmente del Archivo Histórico Municipal de Barcelona, esta tesis pretende demostrar que es posible acceder al conocimiento, análisis e interpretación de las ceremonias de recepción solemne celebradas en la Barcelona del siglo XV, superando la inexistencia de trabajos previos sobre dicho tema y desechando, por errónea, la percepción que pueda tenerse de estos eventos como acontecimientos puntuales y aislados en manos de la improvisación y el azar.The aim of this thesis is to study the ceremonies of royal entry in Barcelona in the fifteenth century. The articles included here cover a chronological arc that goes from the entrance of King Martin the Human, in 1397, until the visit of the queen Isabel of Castile, in 1481. This thesis attempts not only to describe and give visibility to these events, but also to show the existence of a ceremonial code, peculiar to the city, which governed all solemn reception being held in Barcelona throughout this century. It privileges a reading of these events from a sociopolitical perspective, analyzing them in the light of the historical circumstances that surround their punctual celebration. Are discussed in this thesis the solemn entries in Barcelona of Martin el Humano (1397), Maria de Luna (1400), Martin el Joven (1405), Fernando I (1412), Juan II (1458, 1472 and 1473), príncipe de Viana (1460 and 1461), Pedro de Portugal (1464), Juan de Calabria (1466), Fernando II (1461, 1473 and 1479) and Isabel de Castilla (1481). A comparative study of these receptions allows determining that, despite being the fruit of previous negotiations with the monarchy, the planning, organization and staging of every solemn entry is a matter whose responsibility is to the Barcelona municipal government. Using documentation from the Municipal Historical Archive of Barcelona, this thesis aims to demonstrate that it is possible to access the knowledge, analysis and interpretation of the ceremonies of solemn reception held in Barcelona in the fifteenth century.
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區展秋 e Chin-chau Joseph Au. "Special rituals and their significance in the Royal Hong Kong Police Force". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31977571.
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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.
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Howard, Thomas M. "Rites of passage a paradigm for adolescent transformation /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Zuraw, John A. "Ecclesiastical funeral rites a change in law and perspective /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Hubert, Ollivier. "Le rite institutionnalisé : la gestion des rites religieux par l'Église catholique du Québec, 1703-1851". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25422.pdf.
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Hasan, Shah M. "Leading rites : an examination of ritualization in faculty leadership /". View abstract, 2004. http://wwwlib.umi.com/dissertations/fullcit/3191704.
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Mühlrad, Jacob. "Religiösa ceremonier och riter i min Musik : implementering och effekter". Thesis, Kungl. Musikhögskolan, Institutionen för komposition, dirigering och musikteori, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-2184.
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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today : a comparative study of indigenous Taoist and Shinto beliefs and practices /". [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13457111.
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Karianjahi, Muhia M. "Constructing Christian rites of passage that enhance community in East African churches". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Urzúa, Bravo José Miguel. "La Ritualidad Opositora. La praxis indígena maya y mapuche contemporánea". Doctoral thesis, Universitat de Barcelona, 2014. http://hdl.handle.net/10803/275972.
Testo completoAbstract (sommario):
La intención fundamental de la realización de la siguiente tesis doctoral, fue la posibilidad de comparar y conocer la forma cómo que se articula el universo simbólico, la estructura económica y la organización sociopolítica; por una parte, de mayas-cruzo’ob habitantes de la localidad llamada Tixkakal Guardia (X-Cacal Guardia), en el Estado de Quintana Roo, México, y, por otra, mapuche huilliche del Valle de Liquiñe en la XIV Región de los Ríos, Chile. En otras palabras, esta investigación desea reconocer el aspecto contemporáneo de la praxis indígena a partir de la observación de la ritualidad desplegada por las estructuras políticas, económicas, religiosas y ambientales, de dichos pueblos indígenas. Esta articulación, en muchas oportunidades, se lleva a cabo, en virtud de oponerse a la intervención de agentes tanto externos privados como estatales a sus comunidades. A dicha oposición, la denomino Ritualidad opositora. En el primer caso se trata de una organización político-religiosa maya que se opone al control de los partidos políticos y el estado quintanarroense y en el segundo, de una aglutinación de comunidades que conformaron un frente político-ambiental para impugnar la construcción de centrales hidroeléctricas por parte de capitales noruegos en sus territorios.The fundamental intention of performing the following thesis was the possibility to compare and learn the way that the symbolic universe, the economic structure and socio-political organization structures; first, Mayan-cruzo'ob locals called Tixkakal Guard (X- Cacal Guardia), in the state of Quintana Roo, Mexico , and, second, Mapuche huilliche Liquiñe Valley in Region XIV Rios, Chile. In other words, this research to recognize the contemporary look of the indigenous practice from observing the ritual unfolded by economic, religious, environmental and political structures by indigenous peoples. This articulation, in many instances, is performed pursuant to oppose the intervention of external actors, both private and state their communities. This opposition, I call the ritual opposition. In the first case it is a politico-religious organization that opposes maya control of political parties and the state of Quintana Roo and the second, from agglutination of communities that formed a political - environmental front to challenge the construction of hydroelectric plants by Norwegian capital in their territories.
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Castillo, Cisneros María del Carmen. "Kojpk Pääjtïn: El encuentro con la raíz. Una etnografía ayuujk". Doctoral thesis, Universitat de Barcelona, 2014. http://hdl.handle.net/10803/294724.
Testo completoAbstract (sommario):
Kojpk pääjtïn: el encuentro con la raíz, es una etnografía ayuujk que parte del estudio de la ritualidad mixe, centrándose en cómo es vivida en la localidad de Santa María Tlahuitoltepec, Oaxaca, México. Nueve años de convivencia con sus pobladores me llevan a escribir esta etnografía que también aborda la noción de persona, la percepción y concepción del mundo, la mitología, el chamanismo y la noción de fuerza necesaria para afrontar la vida. Todas estas temáticas son atravesadas por los seres (humanos y extrahumanos) que componen la sociedad mixe y las relaciones dadas entre ellos en un nomos existente que legitima un cosmos compartido. Kojpk pääjtïn: el encuentro con la raíz, es un ejercicio de diálogo con los ayuujk que trata de explicar a través de la etnografía y su análisis, lo que representa el “estar en el mundo” para los mixes de Tlahuitoltepec. Una reflexión de entre múltiples, dada por lo que este pueblo me ha compartido sobre el universo y la naturaleza de su existencia.Kojpk pääjtïn: the encounter with the roots, is an ayuujk ethnography studying the Mixe ritual, focusing on how it is lived in the town of Santa María Tlahuitoltepec, Oaxaca, Mexico. Nine years of living with its inhabitants lead me to write this ethnography that also addresses the notion of person, perception and conception of the world, mythology, shamanism, and the notion of force needed to deal with everyday life. All these issues are traversed by beings (human and extrahuman) composing the Mixe society and the relations between them given to an existing nomos that legitimates a shared cosmos. Kojpk pääjtïn: the encounter with the roots, is an exercise, a dialogue with the ayuujk that tries to explain through ethnography and analysis, what is the meaning of "being in the world" for the mixes of Tlahuitoltepec. One reflection among many given for what this people wanted to share with me about their universe and the nature of their existence.
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Pérez, Herrera María Cecilia. "Ritos y ceremonias de la Aristocracias, inmortalizados en fotografías desde 1850 a 1930". Tesis, Universidad de Chile, 2015. http://repositorio.uchile.cl/handle/2250/139838.
Testo completoAbstract (sommario):
Memoria para optar al Título de PeriodistaLa aristocracia en nuestro país cobra relevancia desde la conquista de Chile (1810), por lo mismo, es pertinente entender parte de los mecanismos de dominación que dieron como resultado la perpetuación del poder social, económico, político. Dentro de las razones por las cuales existe la dominación, es porque existe también un poder simbólico que superpone a cualquier otro individuo social, aquel que le permite ser una referencia. ¿Habrá influido la fotografía de las grandes fiestas y rituales aristocráticos en la perpetuación de su imagen dominante? ¿Por qué habrían de fotografiarse mientras realizan actividades que ostentan sus lujos o su superioridad? La pregunta de investigación obedece al mismo asunto: ¿Qué es lo que la elite dice con las fotografías de ritos y ceremonias de los años 1850 a 1930? Para intentar responder a esta interrogante, realizamos un trabajo de recopilación histórica de imágenes aristocráticas de dichos años, que posteriormente fueron analizadas. Estos últimos fueron seleccionados en un marco teórico, donde se atribuyeron valores simbólicos a los distintos signos y características de las fotos, ya sean actitudes de los personajes, los personajes mismos, las posiciones, el vestuario, etc. Se trabajó también con matrices que ordenaron la información, de manera de pudimos determinar, cuáles son las características que predominaban en estas fotos y los formatos que más se repitieron, y por lo tanto, encontramos los elementos comunes, evaluando si eran parte de una tendencia temporal y de clase, según el significado que los textos nos permitan. Ahora, una vez entendida la labor de la fotografía en la sociedad, logramos también tener una visión clara acerca de la manera en que es posible por medio de la imagen, generar en el imaginario común, cierta dominación política económica y social. Esta investigación fue enmarcada en la implementación del proyecto “El ojo mecánico. Tecnologías visuales y estéticas políticas en Chile (1850 – 1930)”, adjudicado en el Concurso Regular Nacional de proyectos FONDECYT 2013 por los profesores Carlos Ossa Swears (Investigador Responsable) y Lorena Antezana Barrios (co-investigadora) del Instituto de la Comunicación e Imagen de la Universidad de Chile.
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Oliveira, Maria do Socorro dos Santos. "MARABAIXO: memoria y urbanización de un ritual de selva". Doctoral thesis, Universitat de Barcelona, 2012. http://hdl.handle.net/10803/96306.
Testo completoAbstract (sommario):
Este trabajo de investigación tiene como principal objetivo elaborar una etnografía del ritual marabaixo que hoy en día es celebrado en el barrio Laguinho, parte central de la ciudad de Macapá (Brasil). Es un estudio de un ritual urbano con un pasado selvático muy reciente, desde una perspectiva que lo considera un ritual religioso, de iniciativa popular.
La etnografía de la fiesta fue elaborada a partir de la observación participante y sigue la lógica de la preparación, realización y finalización del ritual, lógica que es definida por sus propios protagonistas. Los aportes metodológicos de la antropología visual; también se hace una explicación de la memoria del ritual, según fuentes bibliográficas, periodísticas y algunos testimonios de los más viejos habitantes locales, a una breve revisión de la geografía regional de la ciudad de Macapá y del barrio de Laguinho, con el objetivo de ubicar con mayor exactitud, el lugar adonde fueron desplazados el ritual y la gente. Finalmente presentase el ritual como política, teniendo en cuenta sus protagonistas, su tiempo ritual, su calendario tradicional y los testimonios que ayudaron a aclararlo.
También en la misma parte hago una etnografía del ritual, celebrado en 2001 en Laguinho, que describo según su lógica temporal: la preparación, los ritos iniciales y preparatorios, la fiesta mayor y los ritos finales.This research's main objective is to develop ethnography of ritual marabaixo today is held in the neighborhood Laguinho, central part of the city of Macapa (Brazil). Is a study of an urban ritual jungle very recent past, from a perspective that is considered a religious ritual, popular initiative. The ethnography of the festival was developed from participant observation and follows the logic of the preparation, implementation and complet on of the ritual, logic that is defined by its own protagonists. The methodological contributions of visual anthropology; release is also makes a dozing ritual memory, according to literature, journalism, and some testimonies of the older locals, a brief review of the regional geography of the city of Macapa and neighborhood of Laguinho, in order to more accurately locate the place where the ritual were displaced and people. Finally submit the ritual as a policy, taking into account their players, their time ritual, the traditional calendar and the testimony that helped clarify. Also at the same party an ethnography of the ritual, held in 200 I in Laguinho, I describe as the temporal logic: preparation, initial and preparatory rites, the festival and the final rites.
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Tennant-Ogawa, Ella. "Cosmological practices in Hongkong and Japan today: a comparative study of indigenous Taoist and Shintobeliefs and practices". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1993. http://hub.hku.hk/bib/B31950425.
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Petit, Pierre. "Rites familiaux, rites royaux: étude du système cérémoniel des Luba du Shaba, Zaïre". Doctoral thesis, Universite Libre de Bruxelles, 1993. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212757.
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Reani, Alberto. "O batismo de crianças celebrado no "aricuri" no caminho de afirmação Pipipã (Floresta - PE): um estudo de caso". Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/956.
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The path of Pipipã affirmation is expressed through multiple choices such as: internal organization, indigenous schools (differentiated education), aricuri resumption with its spiritual and “diacritical” meaning, construction of the Saint Expedite's Chapel and organization of children's baptism in aricuri. This research sought to interpret the meaning of these aspects in the perspective of the “way back”, the affirmation of the identity of the Pipipã indigenous people (município de Floresta, Sertão de Pernambuco). A participant research was carried out as an instrument of data collection and construction of “intercultural dialogue”, having theoretical foundations and reflections on Anthropology and History, which became important tools to analyze the Pipipã people's project. Children's baptism celebration in aricuri context is a kind of meeting point of two intentionalities: that of Pipipã on his “way back”, and that of the Vatican Council II in his desire to reform the Liturgy in the perspective of individuals participation with different socio-cultural expressions.
O caminho de afirmação Pipipã expressa-se por meio de múltiplas formas: organização interna, escolas indígenas (educação diferenciada), retomada do “Aricuri” com seu significado espiritual e “diacrítico”, construção da Capela de Santo Expedito e organização do batismo das crianças no Aricuri. A pesquisa aqui apresentada procurou interpretar o significado desses aspectos na perspectiva da “viagem de volta”, a afirmação da identidade do povo indígena Pipipã, município de Floresta, Sertão de Pernambuco. Realizou-se uma pesquisa participante, como instrumento de coleta de dados e construção de um “diálogo intercultural”, tendo como fundamentos teóricos reflexões da Antropologia e da História, que se tornam instrumentos importantes para analisar o projeto do povo Pipipã. A celebração do batismo de crianças no contexto do “aricuri” é uma espécie de ponto de encontro de duas intencionalidades: a de Pipipã em seu caminho de volta e a do Concílio Vaticano II em seu desejo de reforma da Liturgia na perspectiva da participação dos indivíduos com diferentes expressões socioculturais.
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Bruner, David E. "Symbols for the living synthesis, invention, and resistance in 19th to 20th century mortuary practices from Montgomery and Harris County, Texas /". Diss., Online access via UMI:, 2007.
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Chang, Jincang. "Zhou dai li su yan jiu". Haerbin Shi : Heilongjiang ren min chu ban she, 2005.
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Fordham, Graham S. "Protestant Christianity and the transformation of northern Thai culture : ritual practice, belief and kinship /". Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phf712.pdf.
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Caswell, Glenys. "A sociological exploration of funeral practices in three Scottish sites tradition, personalisation and the reflexive individual /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=33523.
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Briggs, Dorothy Ann Fischer 1958. "The practice of the Kinaalda' on the north/central part of the Navajo reservation". Thesis, The University of Arizona, 1987. http://hdl.handle.net/10150/276588.
Testo completoAbstract (sommario):
A descriptive study concerning the Navajo Puberty Ceremony for girls, the Kinaalda', examined the extent of the practice of the ceremony, and the frequency in which the girls who have had the ceremony and the girls who have not had the ceremony differ in traditional characteristics. Fifty-four percent of the girls questioned have had the Kinaalda'. Significant differences between the girls who had the ceremony and those who had not had the ceremony were found, using a chi square test of significance at an alpha level of .05, in the frequency of a set of traditional characteristics. The Kinaalda' girl possessed the set of traditional qualities more frequently than the non-Kinaalda' girl.
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Ntombana, Luvuyo. "An investigation into the role of Xhosa male initiation in moral regeneration". Thesis, Nelson Mandela Metropolitan University, 2011. http://hdl.handle.net/10948/d1006265.
Testo completoAbstract (sommario):
This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today's society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa.
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Ren, Joseph. "Chinese ancestral rites and eucharistic celebration towards liturgical inculturation in China /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Snickare, Mårten. "Enväldets riter kungliga fester och ceremonier i gestaltning av Nicodemus Tessin den yngre /". Stockholm : Raster, 1999. http://catalog.hathitrust.org/api/volumes/oclc/185878677.html.
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Martínez, Rodríguez Pamela. "Duelo y creación artística. Propuestas de recuperación y continuidad de la memoria autobiográfica a través de la experimentación plástica". Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/374242.
Testo completoAbstract (sommario):
La investigación que se propone nace de una experiencia autobiográfica y se ocupa de la creación artística originada en el dolor de la pérdida. Específicamente se trata de indagar en las fuentes culturales más relevantes, que han sublimado y dado sentido históricamente, al misterio de la muerte y duelo en Occidente. Por otro lado, es un intento de ampliar estos horizontes contrastándolos con otras maneras de vivenciar la muerte, a través de las manifestaciones de culturas cuyas celebraciones y rituales vinculados a la muerte son reconocidos como verdaderos íconos estéticos de la cultura como es el caso de México, y enriqueceremos nuestra perspectiva a través de la revisión del quehacer artístico de autores contemporáneos que han trabajado con la muerte y el duelo ahondando en su problemática humana.
Apoyándonos en las ideas del filósofo Peter Sloterdijk, para quien el duelo es un profundo problema existencial que sólo puede encontrar una expresión de su magnitud por medio del lenguaje mitológico, nos iniciamos en la posibilidad de una reconstrucción interna, teniendo como eje principal la memoria autobiográfica amenazada por el caos del sin sentido. Esto mediante la observación de cómo culturalmente el dolor puede dar lugar a un proceso de transición espiritual y de sublimación por medio del ritual como obra artística. Así, la propuesta de este proyecto es mostrar la transformación del desagarro de la muerte del otro, como emoción universal, mediante un proceso de investigación y creación, que nos permita reconocer diversas formas colectivas de asumir este evento y específicamente, de convertirlo tanto en ritual como en objeto artístico.
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Ramanyimi, Nyadzani Florence. "Tsenguluso ya mbulungo ya Tshevenda". Thesis, University of Limpopo, 2008. http://hdl.handle.net/10386/2317.
Testo completoAbstract (sommario):
Thesis (M.ED.) --University of Limpopo, 2008The research covers the way the Vhavenḓa people bury their dead. Although the emphasis is on Tshivenḓa burials, the study has also examined the way burials are undertaken in other cultures such as Xhosa, Sotho, Indians, Xitsonga, Hindu, Greek and Muslim culture. The study shows that burials in Tshivenḓa are characterized by peculiar features. For instance the way the royal people are buried is different from the way the ordinary people are laid to rest. In addition, there are also special rituals that must be performed when children, women and men are buried. The study also includes to the fact that mordernity, has an impact on the manner in which the Vhavenḓa conduct their burials. In the past burials where cheap to conduct whereas these days they are relatively expensive. Lastly, the study has discovered that both old and modern forms of burials have advantages and disadvantages. It is, therefore, crucial for people to utilize the advantages of both the afore mentioned types of burial.
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Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.
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Azizi, Souad. "Ceremonies de mariage en changement dans le grand agadir, sous, maroc". Paris, EHESS, 1998. http://www.theses.fr/1998EHES0075.
Testo completoAbstract (sommario):
Les rites de mariage marocains qui se caracterisaient par une importante variete regionale accusent une tendance a l'uniformisation qui se traduit par la generalisation d'un rituel vestimentaire provenant des villes imperiales. L'enquete a ete menee dans le grand agadir. Ce travail s'articule autour de deux hypotheses : 1) la perennite de configurations culturelles communes a tous les marocains assure la diffusion du rituel contemporain ; 2) la famille royale a contribue a sa legitimation. La premiere partie est consacree aux rites traditionnels du sous. La deuxieme porte sur le processus de changement dans le grand agadir. Il apparait que le rituel contemporain assure la perennite des traditions tout en creant une illusion d'evolution. Les familles gardent le controle de la virginite feminine assurant ainsi la permanence de la suprematie masculine et la soumission du couple. Si elle constitue une innovation, l'identification de la mariee aux princesses n'annule pas la reification du corps feminin. Traditionnellement, la legitimation populaire du pouvoir monarchique se traduisait par l'identification du marie au sultan. Ce rite d'intronisation exprimait la possibilite d'accession au pouvoir de tout homme fort. L'actuelle identification de la mariee aux princesses reduit le marie a la position subalterne de gendre et fait du roi le pere omnipotent. Le rituel assure ainsi la perennite de la soumission de l'homme au pouvoir. Le rituel national emergent constitue une demonstration de la force de l'identite marocaine et consacre l'ouverture maitrisee aux influences de l'occident et de l'orient. Cette etude permet d'observer le processus d'uniformisation culturelle dans une societe qui se caracterisait par le cloisonnement de ses sous-groupes et le passage de coutumes locales au statut de symboles nationauxThe matrimonial rituals of morocco wich were characterized by an important regional variety tend to standardization through the generalization of a clothing ritual coming from the imperial cities. The research has been carried in the grand agadir. Two hypotheses are proposed : 1) the permanence of cultural configurations shared by all moroccans ensures the diffusion of the contemporary ritual ; 2) the royal family has contributed to its legitimation. The first part studies the traditionnal rites of the sous, the second investigates change process in the grand agadir. It appears that the contemporary ritual secures the permanence of traditions while creating an illusion of evolution. The families keep control over feminine virginity thus ensuring the permanence of male suprematy and the couple's submission. The identification of the bride to the princesses is an innovation but it does not annihilate the treatment of woman like an object. Traditionnally, the popular legitimation of monarchy was signified by the identification of the bridegroom to the sultan. This ritual enthronment expressed the capacity of every srong man to accede to power. The present identification of the bride to the princesses reduces the bridegroom to the subordinate rank of son-in-law and makes of the king the omnipotent father. The ritual thus secures the permanence of man's submission to the royal power. The emerging national ritual is a demonstration of the strength of moroccan identity and a confirmation of the controlled opening to the influences of the occident and the orient. This study permits to observe the process of cultural uniformization in a society wich was characterized by the division of its sub-groups and the passage of local customs to the status of national symbols
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Letsoalo, Ngoanamogale Maggie. "An investigation into some traditional rites among the Letsoalo clan". Thesis, University of Limpopo (Turfloop Campus), 2009. http://hdl.handle.net/10386/855.
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Solé, Arraràs Ariadna. "Rituals funeraris islàmics transnacionals. La repatriació de difunts entre Catalunya i Kolda (Senegal)". Doctoral thesis, Universitat de Barcelona, 2015. http://hdl.handle.net/10803/353625.
Testo completoAbstract (sommario):
Aquesta tesi és el fruit d’una recerca etnogràfica sobre els rituals funeraris i la gestió de la mort entre els musulmans a Catalunya, particularment aquells originaris de la regió de Kolda (Senegal).
La regió de Kolda o Fuladú està situada al sud del país i és una de les regions més empobrides de Senegal. La major part dels seus habitants pertanyen a l’ètnia fulbe i són musulmans. Des de mitjans de la dècada dels dos mil, Catalunya s’ha convertit en un destí privilegiat pels migrants procedents d’aquesta regió, majoritàriament d’homes joves procedents de zones rurals i arribats de forma irregular en els darrers deu anys.
La repatriació és l’opció preferida i la pràctica majoritària en aquest col·lectiu, en el cas eventual de mort a Catalunya. La repatriació és una pràctica que suposa una important càrrega econòmica, que genera sovint l’activació de xarxes formals i informals -per la societat catalana- per fer front a la gran despesa de diners i esforços que implica traslladar un difunt a Senegal.
La decisió de ser enterrat a Catalunya o a Kolda, d’altra banda, posa sobre la taula alguns conflictes en relació a les dificultats per realitzar a Catalunya un enterrament segons marquen les prescripcions islàmiques. Tot i així, com es veurà, tant la repatriació com l’enterrament in situ, suposen la violació d’algunes d’aquestes prescripcions islàmiques.
Així doncs, si sovint la qüestió per la preferència de l’enterrament al país d’origen per part dels immigrants musulmans a Europa es presenta com un problema lligat als debats sobre diversitat religiosa proposo que és necessari posar de manifest les dimensions més complexes d’aquest fenomen. La repatriació és també un moment d’important expressió identitària tant per l’individu (malalt o si ha pres disposicions prèvies) com per la comunitat immigrada. Pels mateixos informants, la preferència per la repatriació es justifica tant amb arguments referits a la religió com al retorn al lloc i amb la família en origen.
L’elecció del lloc de sepultura en un context de migració és, doncs, una forma de vincular-se a un grup de referència i amb un espai de referència. D’una banda, un grup i un espai de referència que es troba al país d’origen. De l’altra, també un grup de referència constituït per la comunitat immigrada que es mobilitza i activa per organitzar la repatriació.
Aquesta tesi ha perseguit descriure un procés que no pot entendre’s tant sols des de Catalunya i per tant, és fruit d’una etnografia multisituada realitzada en dos escenaris diferents però interconnectats a Catalunya i a Kolda, al país d’origen i d’instal·lació.
L’objectiu principal d’aquesta tesi és, doncs, l’estudi etnogràfic de la pràctica de la repatriació de cadàvers –i, en menor mesura, del retorn de malalts- entre musulmans originaris de la regió de Kolda i residents a Catalunya. Per tant, els objectius han estat, d’una banda, descriure aquest procés de repatriació. De l’altra, inquirir sobre les motivacions que permeten explicar la preferència per la repatriació, tan estesa i ben organitzada. L’anàlisi d’aquestes dades pretén, fonamentalment, respondre a una pregunta inicial: quines són les raons que expliquen aquesta preferència? Aquesta tesi parteix de la hipòtesi que per respondre aquesta pregunta caldrà considerar que la repatriació de cadàvers entre Catalunya i Kolda (i la seva organització) és, en si mateixa, un nou ritual funerari de dimensions transnacionals.Since the early 2000’s, Spain and particularly Catalonia, has become a popular destination for migrants coming from Kolda (Senegal), one of the most impoverished regions in Senegal inhabited mostly by Muslim Fulani people. Most of these migrants are young men coming from rural areas and entering irregularly in Spain. These processes of migration entail the establishment of transnational networks between the two regions, in which religion and ritual play a crucial role. In case of eventual death in Catalonia, most of these migrants declare that their bodies be repatriated to Kolda. By virtue of this, most of them are actually repatriated if they die in Catalonia. Here we see a new funerary ritual emerging in a new transnational context; in Catalonia (ritual bathing of the body, prayers, solidarity strategies) and in Kolda (funeral prayer, burial). The decision to be buried in Catalonia or in Kolda brings about some conflicts regarding the difficulties for a proper Muslim burial in Catalonia. At the same time, it is a moment for identitary expression, both for the individual as well as for the migrant community. Repatriation is well organized by the migrant community using solidarity networks in a manner that allows us to talk about repatriation as being a collective process and a mechanism for community building based on religious identity and a common origin. This thesis is the result of ethnographic research conducted in Catalonia and Kolda. The research has been focused on the social, economic, cultural and religious circumstances involved in the act of dying in migration and the process of corpse repatriation to the country of origin. The main purpose of this thesis is, thus, an ethnographic study of the practice of corpse repatriation –and to a lesser extent of the return of sick persons. The objectives are, on the one hand, to describe this process of repatriation, in terms of its performance and organization, and on the other to inquire about the motivations that can explain the preferences amongst migrant communities from Kolda for repatriation.
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Qin, Bairong. "Dang dai Zhongguo de ai guo zhu yi biao yan : zai Hunan Miluo ji nian Qu Yuan /". View abstract or full-text, 2006. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202006%20QIN.
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He, Xinying, e 何欣縈. "Tradition vs. authenticity : the intangible cultural heritage of the Nianli Festival at Zaohu temple". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208073.
Testo completoAbstract (sommario):
The Gaozhou area in Guangdong province has been recorded in history since the Qin (秦) dynasty. In these historical records, there are various kinds of traditional cultural practices passed from ancient times to modern days. Some of these practices represent the cultural tradition of southwestern Guangdong region and they are a combination of the Cantonese and Hakka cultural heritage. One of such combined Cantonese-Hakka heritage is Nianli, a most important festival taken by local people as the most important event in the year. However, few scholars pay attention to the Nianli Festival as an important representative cultural heritage. Hence, it is valuable to look the Nianli Festival and find out what are the intangible cultural values that make it so treasured by villagers that it is a widespread practice in southwestern Guangdong.
The scope of the research is about how the Nianli Festival could be considered as intangible cultural heritage. On this basis, we can discuss further about the authenticity and the core values that have to be considered when protecting the heritage. The focus is about the tradition of the Nianli（年例）Festival. Nianli is a traditional practice popular among southwestern Guangdong, and in this dissertation, the case is adopting a villages communities surrounding the Zaohu Temple（皂湖庙）.
The methodology of the research is by using cultural mapping to map the oral history and practice of villagers from the Zaohu Temple community about their Nianli Festival.published_or_final_version
Conservation
Master
Master of Science in Conservation
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Ivory, Brian T. "A phenomenological inquiry into the spiritual qualities and transformational themes associated with a self-styled rite of passage into adulthood". Connect to this title online, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1055769211.
Testo completoAbstract (sommario):
Thesis (Ph. D.)--Ohio State University, 2003.Title from first page of PDF file. Document formatted into pages; contains xvi, 474 p.; also includes graphics (some col.). Includes bibliographical references (p. 461-474). Available online via OhioLINK's ETD Center
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Jackson, Jonathan Carl. "Reforming the dead the intersection of socialist merit and agnatic descent in a Chinese funeral home /". Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1610650261&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Jancarz, Janusz. "Use of Psalms in the funeral rites of the Roman Catholic, Lutheran, and Episcopal churches in the United States of America". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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McIntyre, Mary Cortney. "Birthing centers as ritual spaces : the embodiment of compliance and resistance under one roof : a case study /". Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/8691.
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Heilskov, Mads Vedel. "The commemoration of the lay elite in the late medieval Danish realm, c. 1340-1536 : rituals, community and social order". Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=239397.
Testo completoAbstract (sommario):
The dissertation focuses on the role of liturgical commemoration of the dead in the continuous creation and maintenance of the hierarchal social order in late medieval Denmark. It argues that the ritualized practices enacted by religious experts on behalf of dead benefactors and their families played a crucial role in what can be called the world-building process. Liturgical commemoration can be described as a total phenomenon as it contains elements of legal, religious, social, economic and existential concerns. By its totality, this phenomenon opens a unique window onto the entire social reality of the late medieval period and the medieval mind. On the basis of theological treatises, liturgical commentaries, liturgical books, mainly breviaries, manuals, martyrologies, necrologies, foundation charters and wills from medieval Denmark, many of which only available in their original manuscript form, as well as material evidence such as tomb monuments, church and cemetery architectures and liturgical objects, the dissertation investigates how a specific Christian ideology of the social order, bound up on notions of this order being a creation of God, infused the many-faceted practice of liturgical commemoration. My analysis shows that the organizational principle by which the dead were placed in the layout of the sacred books and the sacred spaces were in accordance to the layout of the society of the living which in turn was in accordance with the hierarchy of the saints, after which the entire Christian society was modelled. In this way the social hierarchies were supported, legitimized and reproduced in the liturgical commemoration of the dead members of the Christian community. The elite did not abuse the Christian belief and the Church did not simply serve as an ideological vehicle to support and legitimize power. Rather, I argue that medieval society was formed by religious belief and that everything was explained, experienced and understood by means of the Christian cosmology. This is why the very production of the texts that were used to commemorate the dead in the daily office and at mass, why the ritual practices, their choreographies and objects and the sacred spaces and architectures were permeated by a specific Christian view of society - a view that was indeed hierarchical, but also deeply rooted in the Christian cosmology.
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Kelm, Bonnie G. "Art openings as celebratory tribal rituals /". The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487327695622295.
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Méndez, López Matías Andrés. "Curarse Na Doutrina. Procesos de Conversión Religiosa y Transformación Personal en la Iglesia del Santo Daime". Tesis, Universidad de Chile, 2015. http://repositorio.uchile.cl/handle/2250/144473.
Testo completoAbstract (sommario):
Magíster en Psicología Clínica de AdultosLa iglesia del Santo Daime es un movimiento religioso surgido a comienzos del siglo XX en Brasil, en cuyos rituales se consume una bebida psicoactiva conocida como “Daime”. Quienes se convierten al culto tienden a reportar profundas transformaciones personales, incluyendo cambios positivos en sus hábitos, valores y conductas. Estos cambios resultan en mayores niveles de bienestar, satisfacción vital y salud mental. Si bien existe abundante información sobre los efectos positivos de la afiliación a la iglesia, desconocemos cuáles son los factores que facilitan la conversión al culto, ni cuáles serían las variables que modelan los cambios reportados por los conversos. En este contexto, nuestro estudio tuvo como objetivo identificar los factores que facilitan y modelan los procesos de conversión religiosa y transformación personal reportados por quienes se convierten a la iglesia del Santo Daime. Se analizaron testimonios de conversión al culto a través del método de Análisis Cualitativo por Categorías. Se observa que la conversión religiosa se vería facilitada por cuatro factores: crisis personales, influencia social, participación ritual e ingesta ritual del Daime. La transformación personal que acompaña la conversión sería modelada por tres factores: reinterpretación de las crisis, ingesta ritual del Daime y adopción del discurso moral del grupo