<p>The purpose of the study is to investigate methods and work procedures that aim to motivate people to leave a cult and/or supporting them after a cult exit. The study was limited to investigate how Sweden’s, within the area, three premier voluntary organizations Föreningen Rädda Individen, Rådgivning Om Sekter and Hjälpkällan work with present -, ex – and relatives to cult members. In addition to the mentioned organizations we have also investigated the work procedures and methods used by Åke Wiman. The study has got a qualitative approach and includes semi-structured interviews. The results have been analyzed thru already existing methods. These are <em>exit counseling, Strategic interaction approach </em>and<em> Strategic interaction approach</em> – <em>after the invention</em>. The analysis shows that Hjälpkällan and Rådgivning Om Sekter does not use any specific, explicit method in their work but focuses more on the fellow human being support. Wiman uses parts of both <em>exit counselin</em>g and <em>Strategic interaction approach</em>. Further it is recognized that Föreningen Rädda Individen explicitly uses the method of <em>Strategic interaction approach.</em> One can see varying amount of similarity between existing methods and all of the organizations looked in to. There seems to exist a concept confusion and an incorrect use of the meanings of deprogramming, <em>exit counseling</em> and <em>Strategic interaction approach</em> even among the initiated which indicate lack of knowledge or conscious misuse of the words.</p> / <p>Studiens syfte är att undersöka metoder och arbetssätt som syftar till att motivera personer att lämna en sekt och/eller stödja dem efter ett avhopp. Studien avgränsades till att undersöka hur Sveriges för området tre främsta frivilligorganisationer, Föreningen Rädda Individen, Rådgivning Om Sekter samt Hjälpkällan, arbetar med aktiva -, före detta - och anhöriga till sektmedlemmar. Utöver nämnda organisationer undersöks också det arbetssätt som Åke Wiman utför. Studien har en kvalitativ ansats och använder sig av semistrukturerade intervjuer. Resultatet analyserades utifrån befintliga metoder för arbete med sektavhoppare samt motivation till sektavhopp. Metoderna är <em>exit counseling, Strategic interaction approach </em>samt<em> Strategic interaction approach – efter avhoppet.</em> Av analysen framgår att Hjälpkällan och Rådgivning Om Sekter inte explicit använder sig av någon metod utan fokuserar på det medmänskliga stödet i sitt arbete. Wiman använder sig av delar av både <em>exit counseling </em>och<em> Strategic interaction approach</em>. Vidare framgår att Föreningen Rädda Individen uttalat arbetar efter metoden <em>Strategic interaction approach. </em>Det går att se varierande mängd likheter mellan de befintliga metoderna och samtliga organisationer. Det tycks även råda en begreppsförvirring och ett felanvändande av begreppen avprogrammering, <em>exit counseling </em>och<em> Strategic interaction approach</em> även hos de initierade i ämnet vilket antingen tyder på kunskapsbrist eller medveten felanvändning av orden.</p>

During the Nordic Bronze Age, houses were not exclusively connected with profane contexts, but did also feature in burial places, a peculiar fact when considering the careful separation of settlements and graves. What kind of houses do we find in these sacred contexts? What did these houses stand for? Why was the house symbolism chosen to accompany the dead? And why did the house symbolism flourish during the Nordic Bronze Age? To answer these questions three representatives for the house symbolism in Sweden are discussed in more detail, such as the burial in longhouses, peculiar houses called cult houses and house urns. Further, the phenomenon has been put in its temporal, geographic, social and ideological context, where aspects such as trade and settlement structure are presented. The house symbolism is, however, not confined to northern Europe. Through comparison with contemporary parallels in southern Europe and ethnohistoric analogies different possible viewpoints are detected.

Notre étude porte sur le développement du culte d’Hélène à l’époque carolingienne. Si la fin de l’antiquité et l’époque des royaumes barbares gardèrent le souvenir de la mère de Constantin, en particulier dans les sphères politiques, l’élaboration de sa légende fut progressive, connut plusieurs versions, parfois contradictoires et l’impératrice ne reçut pas de culte avant la deuxième moitié du IXe siècle. Bien que la ville de Rome se souvienne des bienfaits et des constructions de la sainte, ce n’est pas là que son culte fut fondé mais en Champagne. Il s’agit donc d’étudier comment l’époque carolingienne constitue un moment particulièrement favorable à la redécouverte de cette pieuse femme, proche du pouvoir. L’édition du dossier hagiographique produit à cette époque en Champagne par le moine Almanne d’Hautvillers constitue le point de départ de notre recherche tant ce texte semble central à la diffusion de ce nouveau culte. Il résume également l’ensemble des enjeux qui gravitent autour du personnage. Car les raisons d’évoquer Hélène sont nombreuses : culte de la Croix, modèle de sainteté féminine, définition du pouvoir impérial, pratique du queenship, questionnement sur l’authentification des reliques et leur déplacement, quête de légitimité ou de primauté. Le culte est ainsi réinterprété en fonction des besoins des régions qui se l’approprient, à Trèves, à Cologne ou encore en Angleterre. / Our study focuses on the development of the cult of Helena in the Carolingian period. If the end of antiquity and the time of the barbarian kingdoms kept the memory of the mother of Constantine, particularly in the political sphere, the development of her legend was progressive, it went through several versions, sometimes contradictory and the Empress received no worship before the second half of the ninth century. Although the city of Rome remembered the benefits and constructions of the saint, her cult wasn’t founded there but in Champagne. The point is to study how the Carolingian period was therefore a particularly favorable time to rediscover this pious woman, and her vicinity with power. Publishing the hagiographical works produced at that time in Champagne by the monk Almannus of Hautvillers is the starting point of our research since that text appears central to the spread of this new cult. It also summarizes all the issues that revolve around the character. For the reasons to mention Helena are numerous: worshipping the Cross, modeling feminine holiness, defining the imperial power, practicing queenship, questioning the authentication of relics and their displacement, seeking legitimacy or primacy. Worshipping Helena is thus reinterpreted according to the needs of the regions that appropriate her, in Trier, in Cologne or in England.

La pratique du rituel de possession de hầu bóng au Vietnam a connu une période d’interdiction pendant plus de quarante ans (de 1954 au début des années quatre-vingt-dix). Ces travaux, basés sur des études sur le terrain réalisées à la fin de cette période d’interdiction tentent d’abord de faire une description détaillée du rituel et l’état des lieux de ses cung văn «maîtres musiciens» à travers l’étude du répertoire du plus grand maître, Pham Van Kiêm. Ils proposent d’explorer ensuite les questions techniques utilisées par les maîtres musiciens et leur rôle par rapport à la pratique du rituel ainsi que les liaisons entre paroles et musique, entre le répertoire musical et le panthéon des génies. Ce témoignage de cette période cruciale permet, par le biais de la musique, de mettre en perspective une pratique religieuse bien complexe en plein essor à ce jour. / The possession ritual practice in Vietnam has been prohibited during more than forty years (from 1954 to early nineties). The field-works are done during this important period. These studies try to portray an outline of the organisation and development of the rite and its music and musicians, especially the most important master at his time, Pham Van Kiêm. They also try to explore the musical technics used by masters and their role in the ritual practice, the music-language, musical directory-deities pantheon relationships. This crucial account allows to put into a perspective this complex practice, very popular nowadays.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

The purpose of the study is to investigate methods and work procedures that aim to motivate people to leave a cult and/or supporting them after a cult exit. The study was limited to investigate how Sweden’s, within the area, three premier voluntary organizations Föreningen Rädda Individen, Rådgivning Om Sekter and Hjälpkällan work with present -, ex – and relatives to cult members. In addition to the mentioned organizations we have also investigated the work procedures and methods used by Åke Wiman. The study has got a qualitative approach and includes semi-structured interviews. The results have been analyzed thru already existing methods. These are exit counseling, Strategic interaction approach and Strategic interaction approach – after the invention. The analysis shows that Hjälpkällan and Rådgivning Om Sekter does not use any specific, explicit method in their work but focuses more on the fellow human being support. Wiman uses parts of both exit counseling and Strategic interaction approach. Further it is recognized that Föreningen Rädda Individen explicitly uses the method of Strategic interaction approach. One can see varying amount of similarity between existing methods and all of the organizations looked in to. There seems to exist a concept confusion and an incorrect use of the meanings of deprogramming, exit counseling and Strategic interaction approach even among the initiated which indicate lack of knowledge or conscious misuse of the words. / Studiens syfte är att undersöka metoder och arbetssätt som syftar till att motivera personer att lämna en sekt och/eller stödja dem efter ett avhopp. Studien avgränsades till att undersöka hur Sveriges för området tre främsta frivilligorganisationer, Föreningen Rädda Individen, Rådgivning Om Sekter samt Hjälpkällan, arbetar med aktiva -, före detta - och anhöriga till sektmedlemmar. Utöver nämnda organisationer undersöks också det arbetssätt som Åke Wiman utför. Studien har en kvalitativ ansats och använder sig av semistrukturerade intervjuer. Resultatet analyserades utifrån befintliga metoder för arbete med sektavhoppare samt motivation till sektavhopp. Metoderna är exit counseling, Strategic interaction approach samt Strategic interaction approach – efter avhoppet. Av analysen framgår att Hjälpkällan och Rådgivning Om Sekter inte explicit använder sig av någon metod utan fokuserar på det medmänskliga stödet i sitt arbete. Wiman använder sig av delar av både exit counseling och Strategic interaction approach. Vidare framgår att Föreningen Rädda Individen uttalat arbetar efter metoden Strategic interaction approach. Det går att se varierande mängd likheter mellan de befintliga metoderna och samtliga organisationer. Det tycks även råda en begreppsförvirring och ett felanvändande av begreppen avprogrammering, exit counseling och Strategic interaction approach även hos de initierade i ämnet vilket antingen tyder på kunskapsbrist eller medveten felanvändning av orden.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2017-10-10T18:46:14Z No. of bitstreams: 1 dissertacao_maria_jose.pdf: 2364970 bytes, checksum: 796457787a2273e60e1991d05877827b (MD5) / Made available in DSpace on 2017-10-10T18:46:14Z (GMT). No. of bitstreams: 1 dissertacao_maria_jose.pdf: 2364970 bytes, checksum: 796457787a2273e60e1991d05877827b (MD5) Previous issue date: 2009-06-08 / The aim of this research is to investigate the fear facing the african- Brazilian religions and their manifestations in front of Municipal School Escolinha do Dom, is an individual or collective dimension. Indeed, research has established a dialogue between the historical formation and development of religion of Candomblé and Umbanda understood in its plurality, seeking to study the fear inside of discussions fostered in the Municipal Network for Teaching of Recife, in this capacity in the Group of Relations Ethnic-racial as well as linking these discussions within the school environment, teachers and learners in practice. / O objetivo desta pesquisa é investigar o medo frente as Religiões afro-brasileiras e suas manifestações na Escola Municipal Escolinha do Dom, tanto numa dimensão individual como coletiva. Com efeito, a pesquisa estabeleceu um diálogo entre a formação histórica e concepção religiosa do Candomblé e da Umbanda entendida em sua pluralidade, buscando estudar o medo no interior dos debates fomentados na Rede Municipal de Ensino do Recife, presente nas capacitações, no Grupo de Relações Étnicos-raciais, assim como relacionar tais discussões dentro do ambiente escolar, nas práticas docentes e discentes.

The 1980s is a formative decade in American history. America sought to reestablish itself as a global power and to reassert the dominant ideology of white, patriarchal capitalism. Likewise, media producers in the 1980s sought to reassert the dominance of the white, male, muscled body in filmic representations. The identity politics of the 1980s and the depictions of the white, muscled body once prominent in the 1980s have been the site of conservative nostalgia for a young, male-dominated, cult audience that is a subset of a larger cultural trend known as retro film culture. This thesis provides historical context behind the populist 1980s B-action films from Cannon Group, Inc that celebrate violent masculinity in filmic representations with white, male action heroes. Equally important is the revival of VHS collecting and how this 1980s-inspired subculture reinforces white, patriarchal capitalism through the cult films they valorize and their capitalistic trading practices despite their claims of oppositionality against mainstream taste and Hollywood films. Lastly, this thesis reveals how a new cycle of contemporary films primarily produced outside of Hollywood reasserts and celebrates the dominance of the white, male, muscled body in filmic representations despite a postmodern and hyperconscious exterior. Overall, I argue how these areas of nostalgia are distinct, yet not unrelated, because they reassert white, patriarchal capitalism through the revival of conservative nostalgia for the 1980s.

The reign of Amenhotep III represents one of the most crucial period of the Eighteenth Dynasty. Over the course of this dynasty, royal ideology, as a major means of power of the Egyptian ruler, was constantly being developed and underwent significant alterations. One long lasting debate has focused on the possibility that Amenhotep III was already deified during his lifetime, but up to now no detailed study that would analyse contemporary documents, whether connected to the king himself or related to his officials, has taken place. The aim of this thesis was to find and answer to this question by means of an analysis of written and iconographic sources from both the royal sphere as well as the domain of the officials. The result of this research, based among others on an in-depth study of the names, epithets and iconography of the ruler, indicates that Amenhotep III was already deified during his life and it allows even the definition of his divine characteristics and aspects as a solar god. Powered by TCPDF (www.tcpdf.org)

For the Armenian-Russian mathematician, theologian and art-theoretician Pavel Florensky (1882–1937), the so-called reverse perspective of the Byzantine cult-image (in Greek: eikon) functioned not only as a phenomenon within painting, but also as an expression of a world-view that should ultimately define a cultural distinction between Russia and Europe. Florensky argued in various ways that the Russian-Orthodox reverse perspective represents ethical and aesthetical values that are superior to the Western linear perspective. He saw the lack of an exact definition of depth in the icon as an expression of true religious orientation towards a spiritual realm, which cannot be described within frames of our earthly – or Euclidean – categories of space and time. In other words, the reverse perspective became regarded as a real reversal of Western painting, requesting a different space, a different observer, and a different concept of reality. This dissertation is an “archeological excavation” in the 20th century Russian-Orthodox icon theology. By analyzing theories of Florensky in the first line, and also a number of his contemporaries and predecessors, I identify a complex of different layers similar to a palimpsest. In this palimpsest, archaism, paganism, patristic theology, and romanticism interact with a modern re-conceptualization of the medieval Orthodox icon. However, in a usual palimpsest the old letters shine through the new ones; Florensky, on the contrary, seems to project paradigms of his contemporary culture and science into his description of the medieval icon. In this case, would the reverse perspective not instead be a reverse palimpsest, where new texts become visible in the old texts? With this question, my dissertation introduces an approach to Florensky and the icon that is more complex than what has been the case in earlier research. A usual explanation of the formal aesthetics of the icon is that the icon painter directs his/her spirit towards Heaven and, consequently – and in contrast to the Renaissance painter – does not try to make a mimesis of the earthly things. However, I argue that this dichotomy between a profane and spiritual mentality should be regarded both as a condition for Florensky’s world view and, at the same time, as a construction produced by his thinking.