Submitted by Ronan Torres Quintão (rtquintao@gmail.com) on 2015-04-01T21:52:00Z No. of bitstreams: 1 Dissertation Ritual v.24 entregue secretaria CMCD.pdf: 9377234 bytes, checksum: 547226fde411215191d5cc0181cf9393 (MD5) / Approved for entry into archive by Pamela Beltran Tonsa (pamela.tonsa@fgv.br) on 2015-04-07T13:28:15Z (GMT) No. of bitstreams: 1 Dissertation Ritual v.24 entregue secretaria CMCD.pdf: 9377234 bytes, checksum: 547226fde411215191d5cc0181cf9393 (MD5) / Made available in DSpace on 2015-04-07T13:28:42Z (GMT). No. of bitstreams: 1 Dissertation Ritual v.24 entregue secretaria CMCD.pdf: 9377234 bytes, checksum: 547226fde411215191d5cc0181cf9393 (MD5) Previous issue date: 2015-03-05 / Although the consumer culture field has addressed the role ritual plays in consumption, defining and describing this construct and explaining its dimensions, cultural meanings, elements, components, and practices, as well as revealing the differentiation in consumer practices, no research has yet identified how consumers, through ritual practices, establish and manipulate their own differentiation from other consumers during their rite of passage from one cultural category of person to another. Drawing on key concepts from ritual theory, my research addresses the role played by ritual in connoisseurship consumption. Conducting an ethnographic study on connoisseurship in specialty coffee consumption, I immersed myself in the field, visiting and observing consumers in high-end independent coffee shops in North America—Toronto, Montreal, Seattle, and New York—from August 2013 to July 2014. I also immersed myself in the Brazilian specialty coffee field, in Belo Horizonte and São Paulo, from August 2014 to January 2015, to compare and contrast the specialty coffee consumption cultures of Brazil, the United States, and Canada. I used long interviews, participant observation, netnography, introspection, and historical newspaper analysis to collect the data, which was then interepreted using a hermeneutic approach, comparing consumers’ stages in their connoisseurship rites of passage. To extend my understanding of connoisseurship consumption, I also collected data from the wine consumption context. In this dissertation, I introduce the idea of the taste transformation ritual, theorizing the process as a connoisseurship rite of passage, which converts regular consumers into connoisseur consumers. My research reveals that connoisseur consumers are amateurs in different stages of the connoisseurship rite of passage. They transform themselves by establishing and reinforcing the oppositions between mass and connoisseurship consumption. The taste transformation ritual involves the following elements: (1) variation in the choices of high-quality products, (2) the place to perform the tasting, (3) the moment of tasting, (4) the tasting act, (5) time and money investment, (6) increased subcultural and social capital, and (7) perseverance on the rite of passage. Connoisseur consumers participate in the connoisseurship consumption community. This heterogeneous community is composed of outstanding professionals, connoisseurs, and regular consumers. The forces that drive the community, as identified in this study, are the production of subcultural and social capital, emulation of professional and ritual consumption practices, enactment tensions between the community members, commercial friendship, and status games. I develop a broader theoretical account that builds on and extends a number of concepts regarding ritual consumption, taste, heterogeneous community, and connoisseur consumers. / Apesar de o campo da cultura de consumo ter abordado o papel do ritual no consumo, definindo e descrevendo este constructo e explicando suas dimensões, significados culturais, elementos, componentes e práticas, assim como revelando a diferenciação nas práticas dos consumidores, nenhuma pesquisa ainda identificou como os consumidores, por meio de práticas de ritual, estabelecem e manipulam suas próprias diferenciações em relação a outros consumidores durante o rito de passagem deles de uma categoria cultural de pessoa para outra. Tendo como base conceitos-chaves da teoria sobre ritual, minha pesquisa aborda o papel do ritual no consume de apreciação. Conduzindo um estudo etnográfico sobre consumo de apreciação de cafés especiais, eu realizei uma imersão no campo, visitando e observando consumidores em cafeterias independentes de destaque na América do Norte – Toronto, Montreal, Seattle e Nova York – de agosto de 2013 a julho de 2014. Eu também realizei uma imersão no contexto de cafés especiais no Brasil em Belo Horizonte e São Paulo, de agosto de 2014 a janeiro de 2015, para comparar e contrastar as culturas de consume de cafés especiais de Brasil, Estados Unidos e Canadá. Eu usei entrevistas longas, observação participante, netnografia, introspecção e análise histórica de artigos de jornais para coletar os dados, que foram interpretados utilizando a abordagem hermenêutica, comparando os consumidores em diferentes estágios durante o rito de passagem de apreciação. Para estender meu entendimento sobre o consumo de apreciação, eu também coletei dados sobre o contexto de consumo de vinho. Nesta tese, eu introduzo a ideia de ritual de transformação do gosto, teorizando sobre o processo do rito de passagem de apreciação, que converte consumidores regulares em consumidores apreciadores. Minha pesquisa revela que consumidores apreciadores são amadores em diferentes estágios do rito de passagem de apreciação. Eles se transformam pelo estabelecimento e reforço de oposições entre o consume de massa e de apreciação. O ritual de transformação do gosto envolve os seguintes elementos: (1) variação nas escolhas de produtos de alta qualidade, (2) o lugar para realizar a degustação, (3) o momento da degustação, (4) o ato de degustar, (5) investimento de tempo e dinheiro, (6) aumento do capital subcultural e social, (7) perseverança no rito de passagem. Os consumidores apreciadores participam da comunidade de consumo de apreciação. Essa comunidade heterogênea é composta por profissionais excelentes, apreciadores e consumidores regulares. As forças que direcionam a comunidade, de acordo com o que foi identificado no estudo, são a produção de capital social e subcultural, emulação do profissional e das práticas de ritual de consumo, tensões de performance entre os membros da comunidade, amizade comercial e jogo de status. Eu desenvolvo uma ampla consideração teórica que desenvolve e estende um número de conceitos em relação a ritual e consumo, gosto, comunidade heterogênea e consumidores apreciadores.

La problématique centrale de ma thèse consiste en l’étude anthropologique du théâtre berbère d’expression kabyle à travers les « adaptations » de Mohia. Elle consacre les conditions explicites qui ont permis l’émergence de l’œuvre de l’auteur et ce qui la caractérise : interculturalité, oralité, contemporanéité. Soulignant le fait émancipateur et réformateur du théâtre de Mohia à l’égard des genres traditionnels, notre démarche évolue vers une analyse des faits anthropologique, sociologique et ethnographique du spectacle-rituel. Elle propose une méthode scientifique interdisciplinaire des phénomènes syncrétiques. Dans un premier temps, elle étudie le rituel kabyle dans ses formes syncrétiques, et restitue les fragments originels qui motivent la dimension « laïque » du spectacle théâtral moderne. Dans un deuxième temps, elle reconstitue par le fait des révoltes des populations autochtones, seul fait visible de l’histoire sociale kabyle (souvent en opposition entre les écrits des chefs militaires étrangers et la mémoire collective), des scènes ethno-dramatiques. Le principe est de pouvoir regarder dans l’ethno-scène une logique dans l’évolution de l’histoire sociale kabyle. Les caractéristiques qui découlent de l’ethnoscène renoue avec l’œuvre de Mohia, analyse son rapport à la sociologie kabyle, à son ancrage culturel, à sa présence dans l’assemblée théâtrale kabyle et son apport dans la réforme de la« convenance kabyle » à travers les acteurs dits « passeurs de parole ».Tout le processus de cette recherche est subordonné à des discussions, avec des anthropologues de terrain, auxquelles ma contribution concourt d’une participation effective à la vie sociale, militante et artistique du monde kabyle. / The central problems of my thesis consist of the anthropological study of the Berber theatre of Kabylian expression through the “adaptations” of Mohia. It devotes the explicit conditions which allowed the emergence of the work of the author and what characterizes it : interculturality, orality, contemporaneity. Underlining the emancipatory and reforming fact theatre of Mohia with regard to the traditional kinds, our approach evolves to an analysis of the facts anthropological, sociological and ethnographic of theritual one. She proposes an interdisciplinary scientific method of the syncretic phenomena. Initially, she studies the Kabylian ritual in her syncretic forms, and restores the original fragments which justify the “laic” dimension of the modern theatrical show. In the second time, it reconstitutes by the fact of the revolts of the populations autochtones, only visible fact of the Kabylian social history (often in opposition between the writings of the foreign military chiefs and the collective memory), of the ethno-dramatic scenes. The principle is to be able to look in the ethno-scene a logic in the evolution of the Kabylian social history. The characteristics which rise from the ethno scene joins again with the work of Mohia, analyzes his report with Kabylian sociology, its cultural anchoring, its presence in the Kabylian theatrical assembly and her contribution in the reform of “Kabylian suitability” through the actors known as “frontier runners of word”. All the process of this research is subordinated to discussions, with anthropologists of ground, to which my contribution contributes of one effective participation to the social life, militant and artistic of the Kabylian world.

The presented diploma thesis deals with the election and coronation of archduke Joseph to become the king of Rome that took place in January 1690 in Augsburg. It focuses on a reconstruction of the individual ritual steps of coronation ceremonies that had fixed ceremonial rules. It aims to interpret the rich symbolic message of all performance parts that the author describes chronologically as they followed one another. They included the ceremonial entrance of the imperial family into Augsburg, the arrival of the individual electors of the Roman-German Empire into the city, the pre-election negotiations, the election of the new king of Rome as such and the coronation of the elected archduke Joseph that followed. Attention was also paid to the sumptuous celebrations and the spectacular coronation feast that took place after the young Habsburg was enthroned. Presenting precious gifts to the emperor, his wife and son was also part of the performances. Members of the reigning dynasty accepted priceless objects from the representatives of the municipality of Augsburg and of the Estates of the Roman-German Empire, the allegoric decoration of which bore rich symbolism. The thesis therefore attempts to uncover the individual symbolic elements of the decoration constituted mostly by motives from ancient mythology and scenes from Christian catechism. They celebrated the recipients of the gifts and mirrored ideal virtues that a ruler from the House of Habsburg should possess.

No description available.

The diploma thesis "Cognition and Ritual: Application of the divergent Modes of Religiosity Theory to the Jewish Ritual Praxis of the Community Bejt Praha" presents the application of the divergent Modes of Religiosity theory to the Jewish ritual praxis. The thesis is based on the method of textual analysis and ethnographic data collection. The theory by anthropologist Harvey Whitehouse seeks to explain ritual dynamics of the doctrinal mode and of the imagistic mode in terms of underlying cognitive mechanisms. I show the limitations of Whitehouse's cognitive model with regard to the application of the theory to the ethnographic data. The main goal of the thesis is the critical evaluation of the divergent Modes of Religiosity argument.

In this study an ecosystemic approach to self-hypnosis was utilised as a tool to explore and describe the healing of sport injuries. Four injured Subjects, from four different sporting activities participated in the study. Self-hypnosis/hypnosis was used as a linguistic means to perturb the problem-defining ideas within which the sport injury was embedded. Problem dis-solution involved a process of reframing each Subject's current reality through dialogue, and a new reality for each respective Subject was co-constructed through consequent linguistic differentiation. The hypnotist, participating in the linguistic domain as an equal participant, looked for intended meanings in each respective conversational exchange with the athletes, and synthesised information creatively. This process and the thinking behind each case study is described in detail in this dissertation. / Psychology / M.A. (Psychology)

Made available in DSpace on 2016-08-03T12:20:29Z (GMT). No. of bitstreams: 1 Nilza Menezes Lino Lagos.pdf: 959010 bytes, checksum: db79d78630a60d33e9c9a8e8d2d0e7fd (MD5) Previous issue date: 2007-08-09 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Man Stand Back, Here Comes a Woman... , treats the represetnations of gender in the manifestations of the Pombagira, a spriritual being in Afro-Brazilian religiosity. The work makes a differentiated reading of the figure of the Pombagira, taking it to the social realm and showing its construction and its functions, demystifying its association with the evil which, we suppose, is related to her function as an intermediary in love relationships, linked to power through sexuality, in addition to her manifestation as a challenger to the women s role as it has been constructed. The research was carried out through observation of rituals and semi-structured interviews with priests of both sexes and adherents of Afro-Brazilian religiosity in Candomblé and Umbanda terreiros in the city of Porto Velho in the state of Rondônia. We present in the first chapter some observations about their images, functions and representations. In the second chapter we trace the constructions of her figure by social scientists, religious persons, and persons interviewed. The third chapter is dedicated to observations about the representations of the Pombagira, the central objective of the work.(AU) / Arreda homem que aí vem mulher... , trata das representações de gênero nas manifestações da Pombagira, entidade espiritual da religiosidade afro-brasileira. O trabalho faz uma leitura diferenciada sobre a figura da Pombagira trazendo-a para o campo social, mostrando sua construção e suas funções, desmistificando sua associação com o mal que supomos esteja relacionado com a sua função de intermediadora das relações amorosas, vinculadas ao poder via sexualidade, além da sua manifestação como contestadora do papel feminino construído. A pesquisa foi realizada por meio da observação dos rituais e entrevistas semi-estruturadas com sacerdotes, sacerdotisas e adeptos da religiosidade afro-brasileira em terreiros de Candomblé e Umbanda na cidade de Porto Velho - Rondônia. Apresentamos no primeiro capítulo algumas observações sobre as suas imagens, funções e representações. No segundo capítulo trazemos as construções da sua figura pelos cientistas sociais, religiosos, entrevistados e entrevistadas. O terceiro capítulo foi dedicado às observações sobre as representações da Pombagira, objetivo central do trabalho.AU)

CÂMARA, Samara Amaral. Práticas educacionais transmitidas e produzidas na capoeira angola do Ceará: história, saberes e ritual. 2010. 114f. Dissertação (Mestrado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2010. / Submitted by Liliane oliveira (morena.liliane@hotmail.com) on 2012-07-23T13:49:31Z No. of bitstreams: 1 2010_DIS_SACAMARA.pdf: 2172719 bytes, checksum: 6951567390b5d9fbc25c6048e1df9954 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-25T16:09:37Z (GMT) No. of bitstreams: 1 2010_DIS_SACAMARA.pdf: 2172719 bytes, checksum: 6951567390b5d9fbc25c6048e1df9954 (MD5) / Made available in DSpace on 2012-07-25T16:09:37Z (GMT). No. of bitstreams: 1 2010_DIS_SACAMARA.pdf: 2172719 bytes, checksum: 6951567390b5d9fbc25c6048e1df9954 (MD5) Previous issue date: 2010 / Atualmente, a capoeira é tida como importante elemento da identidade cultural do Brasil, sendo pesquisada nas mais diversas áreas das ciências sociais e humanas, é recorte de essencial importância na formação da cultura brasileira. Dentre suas definições ela abriga o jogo, a luta, a dança, a brincadeira, como caracterizações de saberes necessários para a sua compreensão e prática. Assim, são objetivos do estudo: entender e descrever como se transmite e se produz saberes dentro de um grupo de capoeira angola, compreendendo para isso as práticas pedagógicas dos treinos, aulas e rodas, essa tida como ritual. Para tanto, a pesquisa está em grande parte fundamentada na observação participante do tipo etnográfico, tendo como base a etnografia clássica, devidamente adaptada para as necessidades da observação no Grupo de Capoeira Angola do Ceará, coordenado pelo Mestre Armando Leão. A memória e a oralidade, como suporte metodológico, são igualmente fundamentais na investigação da prática pedagógica na capoeira angola, possibilitando compreender o funcionamento do grupo e de suas raízes pertencentes a uma linhagem de mestres angoleiros e discípulos de Mestre Pastinha. A transmissão de conhecimento, com a pedagogia angoleira e a utilização da memória através das lembranças do Mestre Armando, em especial, irão compor parte do texto, no qual será abordada a experiência vivida na capoeira. É analisado em outra parte do texto o fenômeno ritual da capoeira angola, na qual é abordado a descrição da roda, sua estrutura e hierarquia, envolvendo o entendimento dos elementos que a constituem como ritual (pedagogia da liminaridade), tais como a música (cânticos e instrumentos) e as técnicas corporais dos golpes, esquivas e contragolpes, demonstrando o uso e a aplicação de uma pedagogia singular dentro desse momento. O espaço da roda é fundamental para a transmissão, produção e também socialização dos conhecimentos na capoeira angola / Actuellement, la capoeira est vue comme un élément important de l’identité culturelle brésilienne, voire comme centrale dans la formation culturelle brésilienne. D’ailleurs, de nombreuses recherches dans toutes les disciplines des sciences humaines et sociales lui sont consacrées. Dans ses nombreuses définitions, on retrouve le jeu, le combat, la dance et la plaisanterie comme des caractéristiques des savoirs nécessaires pour sa compréhension et sa pratique. Les objectifs de cette étude sont de comprendre et décrire comment se transmettent et se construisent les savoirs d’un groupe de capoeira angola, en incluant les pratiques pédagogiques des entrainements, cours et jeu (roda), ce dernier étant vu sous l’angle du rituel. À ces fins, la recherche est fondée sur la méthodologie ethnographique classique de l’observation participante adaptée aux nécessités de l’observation particulière du groupe étudié (Grupo de capoeira angola do Ceará) dirigé par le maître Armando Leão. La mémoire et l’oralité, en tant que supports méthodologiques, sont centraux dans cette étude de la pratique pédagogique de la capoeira angola, permettant la compréhension du fonctionnement du groupe et de ses racines appartenant à un lignage de maître de la capoeira angola disciples de maître Pastinha. La transmission de connaissance sera abordée sous l’angle de la pédagogie angoleira et du recours à la mémoire au travers des souvenirs du maître Armando qui constituerons une grande partie de ce texte, tout comme sera abordée l’expérience vécue par l’auteur dans le monde de la capoeira. Dans une autre partie du texte, une analyse du phénomène rituel de la capoeira angola est proposée par la description du jeu (“roda”), sa structure et hiérarchie, en insistant sur les éléments qui le constitue en tant que rituel (pédagogie de la liminarité) comme la musique (chants et instruments) et les techniques corporelles des mouvements (coups, esquives, contre-attaque) démontrant l’usage et l’application d’une pédagogie singulière à ce moment spécifique. L’espace de ce jeu (roda) est vue comme fondamental en ce qui concerne la transmission, la production et même la socialisation des connaissances dans la capoeira angola

Esta dissertação é um estudo antropológico a respeito do Partido Progressista Brasileiro-PPB, em Porto Alegre, durante as eleições municipais de 1996. Pretendendo ser uma contribuição para a temática da antropologia da política. O trabalho teve como objetivo desvelar os mecanismos de representação e práticas políticas do grupo de candidatos a vereador. Analisou-se como as biografias dos candidatos estão articuladas com as ações rituais do partido. O presente estudo possibilitou discutir, no âmbito das sociedades contemporâneas, os referenciais do ritual na política moderna, a família e sua importância como instituição na ação política, enfim as questões que são levadas em conta quando alguém quer se tornar candidato. / This dissertation is an anthropological study about the Progressive Brazilian Party (Partido Progressista Brasileiro - PPB) during the municipal election of 1996 in Porto Alegre, RS, Brazil. As a contribution to Political Anthropology, this research had as its goal to reveal the mechamisms of representation and the political practices of the candidates running for city councilors. The biographies of the candidates are compared with the ritual actions of the party. This study has made a discussion of the points to be considered when one wants to become a candidate, in the realm of contemporary societies, of the ritual references in modern politics, in the family and its importance as an active political institution.

In the first chapter there is a description of the family educational and socializational environment, the most important and the most principal factor in forming of the preconditions for good progress of a child. The child experiences the feeling of pleasure, safeness and love here, also the rituals, it obtains the trust and creates itself. The second chapter is all about school with the subjects. The child meets, as a pupil, the religion in the interdisciplinar relations there. The third chapter engages in optional Religious Studies in religion education and it inspects the contents of education with the position of both believing people as well as secular subject of education. The last chapter brings the survey with the perspective to the pupils and their motivations, which take the children from the secular families to Religious Studies.