Submitted by Cleide Dantas (cleidedantas@ufpa.br) on 2014-03-12T12:01:57Z No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_NatalPastorinhaRitual.pdf: 1168154 bytes, checksum: 23071b16e5765d2c08b8ca3e8a6bd707 (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2014-07-07T14:58:01Z (GMT) No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_NatalPastorinhaRitual.pdf: 1168154 bytes, checksum: 23071b16e5765d2c08b8ca3e8a6bd707 (MD5) / Made available in DSpace on 2014-07-07T14:58:01Z (GMT). No. of bitstreams: 2 license_rdf: 23898 bytes, checksum: e363e809996cf46ada20da1accfcd9c7 (MD5) Dissertacao_NatalPastorinhaRitual.pdf: 1168154 bytes, checksum: 23071b16e5765d2c08b8ca3e8a6bd707 (MD5) Previous issue date: 2007 / Pastorinha é uma expressão teatral cuja realização está relacionada à celebração do Natal. A proposta desta dissertação é apresentar uma descrição etnográfica e análise antropológica tanto para a encenação quanto para os grupos que a fazem, em Belém, na contemporaneidade. Após a apresentação de atores sociais e espaços e de explicação acerca de seu passado histórico e seu formato artístico, começa a descrição do ciclo ritual, tendo por referência, principalmente, informações resultantes de observação direta em duas pastorinhas, A Filha de Sion e Os Filhos de Judá. Eles são grupos temporários, constituídos prioritariamente por adolescentes e dirigidos por mulheres não-casadas maridos e sem filhos pequenos. O processo ritual em questão não só é marcado por caráter anti-estrutural como também proporciona aprendizagem aos menores, no que se refere tanto ao saberes referentes à própria encenação quanto àqueles que as organizadoras julgam necessários para a participação na vida social. / Pastorinha is a theatrical expression whose fulfillment is connected to the Christmas' celebration. This dissertation's proposal is to show ethnographic description and anthropological analysis as much for the staging as for the groups that do it, in the city of Belém in ours days. After the presentation of social actors and spaces and an explanation about its historic past and its artistic shape, the ritual cycle's description starts. To do this, the most important information's source is the direct observation of two pastorinhas: A Filha de Sion and Os Filhos de Judá. They are temporary groups, constituted, mainly, by teenagers and their leaders are women without husband or children. It´s striking the antistructural character of the ritual process. Further on, it proportions apprenticeship as much about the knowledge required to do the staging as other, that the leaders think that are necessary to the inclusion on the social life.

The thesis begins with an exploration of my experiences of caring for dying babies which considers the way in which the care given to dying babies differs according to the care environment. This sets the scene for an exploration of rituals surrounding their care. Critical Interpretive Synthesis was selected as a research design for the study because it offered the opportunity to take an interpretive approach to a range of data and allowed the creation of new arguments. Documentary data including professional literature, professional textbooks and professional guidelines were analysed and interpreted using methods which guideline analysis, critical appraisal and rhetorical analysis. The diverse range of analyses facilitated both the rigour and meaning of the data to interrogated. Performance Theory was used as the theoretical framework in the thesis to allow the rituals to be revealed and explored as dramatic performances. The thesis demonstrated that the origin of the rituals was rooted in the need for the baby to be treated with compassion and dignity and to provide parents with the opportunity to form meaningful attachments in the brief period between the previable baby’s birth and death. The rituals were devised by parents who had been bereaved and were incorporated into guidelines. The guidelines practised the rhetoric of choice but the data demonstrated that the rituals appear to have been adopted as routines which were then used indiscriminately, robbing them of their meaning.The findings reveal how care to meet the physical needs of the dying previable baby requires to be made more explicit to enable the ideology and of ‘comfort care’ to be realised in practice. The thesis also demonstrated a need for inclusiveness to represent the spectrum of parents affected by the death of a previable baby when researching perinatal loss and formulating policy.

Cette recherche porte sur un ensemble de déterminismes et contraintes d’ordre symbolique (rituel, endossement progressif du rôle présidentiel, transcendances mobilisables, impératifs scénographiques) et sociopolitique (trajectoires individuelles, rôle des appareils partisans, évolution des publics, interaction avec les autres compétiteurs et compétitrices, transformation des médias) qui pèsent sur le discours de meeting pour l’élection présidentielle française. « Le changement c’est maintenant », « Ensemble, tout devient possible », « Prenez le pouvoir » : alors que la campagne pour l’élection présidentielle vient placer en son coeur cette promesse fondamentale de « transformation du réel », ce qui pourrait laisser croire en une grande liberté énonciative des locuteurs et des locutrices, nous montrons ici qu’à l’inverse le discours de meeting électoral se trouve extraordinairement contraint et déterminé, que chaque candidat ou candidate doit se conformer à un faisceau d’attendus discursifs tacites, tout en répondant aux impératifs de renouvellement de messages inhérent à tout processus de légitimation politique par le discours.Voici résumée en quelques lignes la vocation de ce travail, fondé sur l’exploration lexicométrique menée avec le logiciel d’analyse de données textuelles Lexico 3, puis l’interrogation argumentative, pragmatico-énonciative et ponctuellement narrative d’unThèse préparée au CEDITEC, (Centre d'Étude des Discours, Images, Textes Écrits, Communication) Université Paris-Est Créteil Val-de-Marne (UPEC) Centre Pyramide – Bureau 405 80, avenue du Général de Gaulle 94000 Créteil Cedexcorpus composé de quatre-vingt-seize discours de meeting électoral, tenus lors de périodes de campagne dites « officielles », par les candidates et les candidats en lice pour les élections présidentielles de 2002, 2007, 2012 en France. / This research focuses on a set of symbolic (ritual, progressive endorsement of the presidential role, transcendences mobilized, scenic imperatives), and sociopolitical pressures (individual paths, role of supporters, transformations of the audiences, interaction with other competitors, medias transformations), facing the rally speeches for the french presidential election. "Le changement c’est maintenant," "Ensemble, tout devient possible ", "Prenez le pouvoir": as the campaign for the presidential election has put in his heart that fundamental promise of "transformation of the reality", which could let presuppose freedom utterance of speakers, we show that the election rally speech is strongly constrained and determined. Thus, each candidate had to comply with an expected tacit discourse, while responding to messages renewal imperatives, inherent to any process of political legitimation through discourses. Here is summarized in a few lines the vocation of this study, based on the lexicometric exploration conducted with textual data analysis software Lexico 3 and argumentative, pragmatic, enunciative and timely narrative questionning of ninety-six election rally speeches, made during campaign periods called "official" by candidates to the presidential elections of 2002, 2007, 2012 in France.

The purpose of writing this essay has been to find out what shape yoga has been given in Stockholm, as social processes have left their mark. With a mixed method we've performed a qualitative research to figure out how people reason regarding the subject and how the discourse forms by the active community. We have interviewed people who either teach yoga or performs yoga on a daily basis. We have also analyzed webpages belonging to yoga studios which are active in Stockholm. The central theories have been Durkheim’s theory about the holy and profane, also his theory about the ritual which has been reworked by Collins who added the theory about the symbol. McLeod’s theory about postcolonialism and Said’s theories about orientalism, exotification and the positioned superiority, has together with Askegaard and Eckhardt’s theory about the shapes of yoga also been important in this thesis. We have discovered that yoga has been shaped into two forms; a holiness which the yoga performers finds within themselves and the second form: a product of consumption which modifies to fit the market. / Syftet med att skriva denna uppsats är att ta reda på vad yoga har fått för form i Stockholm allteftersom sociala processer satt sin prägel. Vi har med blandad kvalitativ metod utfört en undersökning för att ta reda på hur centrala aktörer själva resonerar samt hur diskursen formas av aktörer. Vi har utfört intervjuer med personer som är aktiva som yogalärare alternativt utövar yoga på daglig basis. Vi har även utfört analyser av hemsidor tillhörande yogastudios som är verksamma i Stockholm. De teorier som varit centrala i arbetet är Durkheims teori om det heliga och det profana, samt hans teori om ritualen vilken utarbetats av Collins som även adderat teorin om symboler. Ytterligare teorier som varit centrala är McLeods beskrivning av den postkoloniala värld vi lever i, tillsammans med Saids teori om orientalism, exotifiering och den västerländska positionerade överlägsenheten. Slutligen har vi använt Askegaard och Eckhardts teorier om yogans skepnader. Vår studie resulterade i att vi identifierat två former yoga fått i Stockholm, ena formen är yoga som helighet utövare upplever inom sig och den andra formen är yoga som konsumtionsprodukt med exotiska inslag vilken anpassar sig efter marknaden.

This thesis supports the Master of Fine Arts exhibition, To End In Silence, at the Slocumb Galleries, East Tennessee State University, March 15-19, 2010. The exhibit consists of fourteen pieces, which are either presented on pedestals or mounted on the wall. To comment on the title of my thesis, it is a description of the state of calm that I strive to embrace during the creation of my work and the unobtrusive yet engaging tone that I hope for each finished composition to project. This paper explores the aesthetic and conceptual transitions in my work, inspired by a period of personal realization and acceptance. Influences discussed include a number of connections to historical practices including Buddhism, Numerology, and Traditional Japanese Aesthetics, as well as the works of contemporary artists, Agnes Martin, Lee Bontecou, and Manfred Muller. Also included is a complete catalogue of works from To End In Silence.

This analysis of faunal bones from Wolf Village focuses on large game and its utility, as evidenced by what is known as the modified general utility index (MGUI). The MGUI proposes that bones at sites reflect transportation and butchering choices made by hunters at kill-butchering sites. According to the assumptions associated with the MGUI, hunters should select animal portions with high food value. The MGUI has been used in Fremont archaeology to provide a rough measure of site function. The expectation is that faunal bones would accompany the prized cuts of large game meat at habitation sites – and the animal parts with little food value would remain at kill-butchering sites because they are not worth the cost to carry them to the village. My analysis of large game animal bones found in excavations at Wolf Village counter these expectations. Fremont hunters at Wolf Village were returning to the site with low-caloric portions of large game, at least part of the time. Results from strontium isotope analysis suggest that many of the large game individuals hunted by the Fremont were not local to the immediate area. This suggests that hunters saw utility in low-caloric elements not related only to food value. Some low-caloric skeletal elements were used by the Fremont to construct bone tools and other objects, and as possible symbolic objects used in abandonment rituals. The results of this research suggests that the MGUI is not appropriate for measuring the utility of animal portions to the Fremont. Only when considering the social and non-caloric economic reasons for transporting low caloric elements, can archaeologists discover the true utility of large game animal parts to Fremont hunters.

In Ben Okri's The Famished Road, rituals such as baptism are easily lost in the dense symbolism. The novel is, in the words of Douglas McCabe, a "ramshackle and untidy affair, a hodge-podge of social ideologies, narrative forms, effusive enthusiasms, and precision-jeweled prose poems" (McCabe 17). This complex untidiness can be discouraging for readers and critics alike, and yet "there is something contagious about the digressive, meandering aesthetic of The Famished Road" that makes the novel difficult to consign to confusion (Omhovere 59). Commonly considered post-colonial, post-modern, and magical-realist, The Famished Road deals with, among other things, spiritualism, family relations, and political and sociological tensions in Nigeria in the decades before its publication in 1991. These themes are depicted with a rush of symbols, and in such a clamor, baptism and other rituals may have trouble making themselves heard. And yet, paying attention to the repeated performance of baptism transforms this audacious, ramshackle novel into a story of liminality, alienation, and reconciliation, a story which celebrates these things as inevitable and necessary parts of life. As readers, we can use baptism to decode The Famished Road. In doing so, the novel develops a cyclical, ongoing narrative focused on the difficulties of and increased agency in liminality and the necessity of ritual, on an individual, familial, and socio-cultural level, in navigating that in-betweeness. I will begin by exploring baptism in The Famished Road in order to understand the performance and power of ritual. Here, ritual acts as a doorway, giving characters a chance to navigate liminality without removing themselves from it. This navigation gives them an increased understanding of how the world works and how they may operate in it. After exploring baptism as a ritual, I will examine Okri's "universal abikuism" and its connection to the flexibility of liminality.

No description available.

Thesis (M.A. (African Languages)) --University of Limpopo, 2004 / Refer to document

A partir de 1555, le catholique royaume de France connaît l’implantation d’Eglises dites réformées selon l’Evangile. Opposés sur de nombreux sujets théologiques, catholiques et réformés reconnaissent toutefois mutuellement la validité du baptême reçu dans l’autre confession. Cette thèse explore la réalité de cette reconnaissance mutuelle et l’apport du baptême à l’identité réformée, en privilégiant les sources des provinces synodales de l’Ouest. D’une part, elle s’appuie sur une étude de textes (Confession de foi, Discipline ecclésiastique, la Forme d’administrer le baptême, catéchismes, sermons…) et de la controverse religieuse. D’autre part, elle s’intéresse à la pratique à travers des registres de baptêmes, délibérations des consistoires et actes de synodes, ego-documents, l’iconographie et la réglementation royale. Les principales tensions concernent d’abord les cérémonies du baptême catholique, pour ensuite se cristalliser autour de la doctrine catholique de la nécessité absolue du baptême pour le salut des enfants, révélant en parallèle des divisions internes aux réformés. Le « rituel » du baptême, selon les textes et des récits d’observateurs, reflète une sobriété de la liturgie. La présentation des enfants au baptême par des parrains et marraines est soumise à des règles précises sous le contrôle des consistoires ; elle sert ainsi la cohésion de la communauté. Les actes de baptêmes révèlent un vocabulaire et des modèles de parrainage particuliers, tandis que la préférence pour un prénom de l’Ancien Testament n’est que partiellement confirmée. Le pouvoir royal se sert du baptême comme instrument dans sa volonté de ramener les réformés à la foi catholique, avant de l’interdire par l’édit de Fontainebleau (1685), révoquant l’édit de Nantes. Les résultats montrent le baptême réformé comme élément d’une identité confessionnelle réformée. / By the year 1555, the catholic kingdom of France affronted the settlement of Churches "being reformed according to the Gospel". Being on conflict with many subjects, Catholic and Reformed nevertheless mutually recognize baptism received in the opposite confession. Focusing on the Western synodal provinces, this thesis explores the reality of mutual recognition and the contribution of baptism to the reformed identity. On the one hand, the study concerns texts (Confession of Faith, Church Order, the Baptism's Form, catechisms, sermons) as well as religious controversy. On the other hand, the study examines baptismal practice bu baptism records, consistoty records and synod proceedings, egodocuments and the royal regulation. Where in the beginning the principal tensions concern catholic baptism ceremonies, later on, they cristallize on catholic doctrine of the absolute necessity of baptism for infants' salvation, revealing in the meantime internal discordance amongst the Reformed. The 'ritual' of baptism, according to texts and observational writings reveals a sobre liturgy. The presentation of infants by godparents is submitted to several rules being surveyed by the consistories, which make it contribute to community cohesion. Baptismal records reveal some typical vocabulary and godparent models ; the supposed preference for Old Testament given names could only partially be confirmed. The King used baptism as an instrument to bring the Reformed back to the Catholic faith, before banning it by the edict of Revocation (1685)