Le Teyyam est un rituel de possession hindouiste du Kerala (Inde du Sud) qui nécessite une pratique intransigeante : restrictions, jeûnes, exploits physiques, résistance à la chaleur du feu. Vêtus de costumes spectaculaires, des performeurs de caste intouchable dansent l’épée à la main, au son des tambours frénétiques, et font entendre la parole du dieu qu’ils incarnent; ils auront même le droit de critiquer le système des castes devant la communauté assemblée, le temps d’une inversion rituelle. Alors qu’autrefois il s’agissait d’un devoir de caste associé à une grande précarité, aujourd’hui il s’agit d’un métier que l’on peut choisir d’exercer ou non. Bien qu’on ait déploré un manque de relève à cause des conditions jugées trop difficiles, il y a toutefois de jeunes hommes qui ont décidé de poursuivre cette tradition ancestrale. Au Kerala, de nombreux jeunes aspirent à la classe moyenne et misent sur l’éducation pour espérer un bon emploi, il y a des opportunités, mais pas pour tous, et surtout beaucoup de compétition. C’est dans ce contexte que de jeunes hommes éduqués souhaitent poursuivre une tradition qu’ils admirent et dont ils sont fiers, mais sans avoir à sacrifier leurs chances de réussite sociale. Quelles sont leurs aspirations, quel sens donnent-ils à ce qu’ils souhaitent accomplir? Traditionnellement les relations de patronage dans le Teyyam ont été très dures sous le joug du système des castes, qu’en est-il aujourd’hui? Comment ces performeurs arrivent-il à négocier la réalisation de leurs aspirations dans les coulisses du Teyyam? / Teyyam is a Hindu possession ritual from Kerala (South India), the practice of which is unforgiving: it requires fasting, physical feats, heat resistance. Dressed in a spectacular costume, the performers dance, swords in hand, to the frenzied beat of drums, they are the vessels of the gods’ words. An untouchable embodies the god in front of the assembled community; he will even have the right, during this ritual inversion of roles, to critique the caste system. Whereas this performance used to be a caste obligation associated with poverty, it has, today, become a job that one can choose, or not, to do. Even though some people lament the fact that there is a lack of young men to ensure the continuity of this practice due to the difficult conditions of this ritual, there, nonetheless, remain educated young men ready to pursue this ancestral tradition. In Kerala, a lot of people count on education to have a good job, the young are more and more educated and a good number of them aspire to attain the middle class; there are opportunities, but not for everyone and there is a lot of competition. Educated young men want to pursue a tradition that they admire and that they are proud of, but without having to sacrifice their chances of social mobility. What are their aspirations? What meaning are they giving to what they want to accomplish? Traditionally the patronage relations in Teyyam have been very hard, under the shade of the caste system. What is the situation today? How do the performers manage to negotiate the achievement of their aspirations in the context of Teyyam?

Le présent mémoire cherche à comprendre la nature des rapports entre la ville de Paris et le roi Charles IX grâce à l’étude de l’entrée royale de ce dernier dans la capitale en 1571. Pour l’historien, l’étude des grands rituels monarchiques permet de saisir les mécanismes symboliques de communication qui créent en quelque sorte le pouvoir royal. L’entrée royale, rituel codifié durant lequel une ville accueille son souverain, permet d’observer la nature des rapports entre le pouvoir monarchique et le pouvoir urbain. Généralement perçue comme un moment consensuel, l’entrée royale peut aussi servir de cadre pour les édiles urbains afin d’exprimer leurs désaccords à l’égard des politiques du roi. La confrontation entre la relation officielle de l’entrée et les archives municipales met au jour une série de ratés nous permettant de déconstruire l’image de concorde longtemps associée à l’entrée de 1571. Loin d’être un portrait élogieux du roi Charles IX, le programme de l’entrée parisienne de 1571 célèbre plutôt Catherine de Médicis et le duc Henri d’Anjou. En cela, les édiles parisiens expriment leurs critiques face à un pouvoir monarchique dont l’inaction durant les guerres de religion illustre la trop grande faiblesse. / This dissertation seeks to understand the nature of the relationship between the city of Paris and king Charles IX through the study of his royal entry in 1571. For historians, the study of the major monarchical rituals captures the mechanisms of symbolic communication that create the royal power. The royal entry, a codified ritual during which a city host his sovereign, shows the nature of the power dynamic between the monarchy and the urban centre. Generally seen as a consensual moment, the royal entry can also serve as a framework for the urban councillors to express their disagreement with the king’s policies. The comparison between the official relation of the entry and the municipal archives reveals a set of blunders that allows us to deconstruct the consistent image of concord long been associated with the 1571 entry. Far from being a glorious portrait of king Charles IX, the entry program rather celebrate Catherine de Medici and Duke Henry of Anjou. The Parisian councillors express therefore their critics against a monarchy whose inaction during the religious wars illustrates his weakness.

Univerzita Karlova v Praze 1. léka ská fakulta Studijní program: Specializace ve zdravotnictví Studijní obor: Adiktologie Bc. Ond ej Sklená Závislost na jehle u injek ních uživatel drog v R Needle Fixation among injecting drug users in Czech Republic Diplomová práce Vedoucí práce: PhDr. Josef Radimecký, Ph.D., MSc. Praha, 2014 Abstract of the thesis Background: The importance of injecting drug use and its frequency among Czech problem users of illegal drugs appears to be high. At the same time the risks associated with this method of application and the risk of transmission of infectious diseases and other health complications are described in numerous publications and it is a compelling reason why we should give more attention to the theme of needle fixation. Finally, complications during substitution therapy associated with the transition from injecting drugs to another method of substitution substances administration are also common. Author of the thesis therefore asked the question whether in relation to injecting drug use could play a role in creating a strong addiction and other facts besides therefore widely known arguments as the quickest and most effective method of administration of drugs to the human body thanks to the injection. The aim of this work is to get better understanding of "needle...

The topic of this thesis is analysis of the International Women's Day, Peace Race and first day of a school year as normalization rituals. The aim of these rituals was to mediate and consolidate the official state ideology and transform the whole society. Each of these events is analysed in three steps - in the first step is described the ideological content, in the second step is probed the way of projecting this ideology into the rituals and in the third step are analysed the actors themselves. If they adopted the ideological practise and what were their motivation to participate in these rituals.

The intention of the Diploma thesis Rites of passage as a theme in the history textbooks is analyze the history textbooks of upper primary school in terms of rites of passage. This practical part is preceded by general introduction to the issue of rituals and rites of passage. The following is a discussion of selected rites of passage, which are weddings and funerals. Selected rites of passage determine the direction which is going analysis itself textbooks. In general I am interested in themes of weddings, funerals and all other facts that are associated with the issue in analyzing textbooks. Then I find out, how and what extent selected rites of passage are presented to pupils. So that pupils gain the most information from the particular way in view of the rites of passage, I deal also possibilities to enrich a certain representation of ritual. The conclusion summarizes the main reasons for the changes of rites of passage that appear in the history books for upper primary school. KEYWORDS ritual, rite of passage, textbook, funeral, grave, burial ground, wedding, wedding ceremony

This MA thesis deals with the topic of the cult of Mother Goddesses in Vietnam with special reference to South Vietnam. The subject is discussed from the point of view of cultural anthropology and special attention is paid to some specific aspects, which differentiate this popular belief from other religions. The cult of Mother Goddesses is characterised in greater detail on the basis of certain hypotheses and is viewed through the prism of various ethnologically oriented paradigms. The first part of the work describes the development of this cult, its Vietnamese specifics and its position in the context of the local religious milieu. Furthermore, the work discusses the characters of the individual Mother Goddesses and the collected theoretical knowledge is compared with the results of empirical research. On the background of the example of Mother Goddess Bà Chúa Xứ, the work elucidates certain topics, which are related to the cult of Mother Goddesses, but are considerably differentiated regionally. It is therefore necessary to present these aspects by way of concrete examples and to see them in the cultural-historical context. The second part of the work is based especially on the analyses of the results of the field research and it attempts to clarify the extent of the public knowledge about this...

L’objectif de cette étude est de caractériser les gestes, les pratiques et les rituels entourant la mort des enfants dans les provinces romaines d’Afrique Proconsulaire, de Numidie et de Maurétanie césarienne aux trois premiers siècles de notre ère. La documentation disponible provient de nombreuses publications de nécropoles, plus ou moins bien documentées en fonction de la date des fouilles, et de la nécropole de Pupput (Hammamet) qui offre pour la première fois un corpus suffisamment important pour être statistiquement crédible. En raison de leur disparité, les données sont présentées sous différents catalogues mais elles sont en revanche analysées simultanément lorsqu’elles renseignaient la même séquence des funérailles. Il a été opté d’étudier dans un premier temps la gestion des corps, de l’emplacement de la sépulture à sa fermeture, puis dans un second temps, les rituels réalisés dans et autour de la sépulture. Le postulat de départ est que les différentes pratiques funéraires adoptées par les familles responsables de l’enterrement de leurs enfants dépendaient d’un certain nombre de facteurs. Parmi eux, l’âge des enfants qui déterminait en grande partie le statut du défunt a été mis en évidence. D’après les données archéo-anthropologiques étudiées, les âges de 6 mois, 3 ans et 7 ans marquaient des étapes importantes dans la socialisation de l’enfant dans sa famille et la société africaine. / The aim of this study is to characterize the gestures, practices and rituals about the children’s death in the Roman provinces of Africa Proconsularis, Numidia and Mauretania cesarean in the first three centuries AD. The available documentation is divided between numerous publications of cemeteries, more or less well documented depending on the date of excavation, and unpublished literature of the necropolis of Pupput (Hammamet), which provides for the first time a corpus large enough to be statistically credible. Because of their differences, the data are presented in various catalogs but analyzed simultaneously when associated to the same funeral sequence. At first, it was decided to study how corpses were managed from the localization of burial to its closure, then in a second time, the rituals performed in and around the grave. The initial postulate is that different burial practices adopted by families in charge of the funeral of their children depended on a number of factors. Among them, the children's age that determined the status of the deceased has been identified. According to archaeological and anthropological data studied, the ages of 6 months, 3 years and 7 years marked important steps in the socialization of the child in his family and the African society.

My art is a means for investigating the passage of time, the decay of physical things, and the truth of mortality. I explore these concepts through process-oriented sculptures that emphasize ritual and material. The process is communicated with the creation of relics, often existing as drawings or the remains of degenerated sculptures. These relics bear witness to the process. I focus on themes of temporal change and death because they remain central to our metaphysical and physical existence. I see a diminished reverence for the power of death in our culture, and through my work I aim to pay homage to death while offering viewers an experience of “being present,” a deeper awareness of our existence in time. The mindfulness I speak of is an awareness of life’s temporal nature. My intention is to evoke an awareness of mortality giving rise to feelings of gratitude and humility.

Este trabalho teve por objetivo analisar dois aspectos fundamentais na interação em língua estrangeira. O primeiro diz respeito às novas categorias que todo aprendiz deve processar durante a aprendizagem de uma língua estrangeira, o confronto com um outro sistema de representação, os questionamentos voltados à sua própria língua, até então a única legítima para operacionalizar na fala e na escrita sua visão de mundo. O segundo aspecto, resultante do anterior, abordou a noção de face através do modelo da polidez lingüística de Brown & Levinson (1987) sobre a preservação da face nos rituais de comunicação. Esse modelo, aprofundado por Kerbrat-Orecchioni (1990), nos levou a considerar questões de grande importância para o sucesso da interação em língua estrangeira, como os rituais de "engrenagem comunicativa" tais como saudação, apresentação, despedida, agradecimento, elogio, votos, dar/pedir informação, desculpas etc., sendo os três primeiros objeto de estudo mais detalhado ao integrarem o corpus da pesquisa. Houve a preocupação de se elaborar um vídeo com seqüências de alguns rituais comunicativos a fim de sensibilizar tanto o aprendiz quanto o professor de língua estrangeira sobre a sua diversidade e sobre a importância de se conhecer suas regras e seu funcionamento em outra(s) língua(s) e cultura(s). Acreditamos que os rituais comunicativos podem determinar não apenas o sucesso das interações (ou pelo fazer com que elas ocorram sem rupturas traumáticas na comunicação) como também ser um fator positivo no contato/apropriação da língua/cultura que se procura ensinar/aprender. / Ce travail a eu pour objectif de faire une analyse de deux aspects fondamentaux de l'interaction en langue étrangère. Le premier, qui concerne les nouvelles catégories sur lesquelles tout apprenant doit travailler pendant son apprentissage d'une langue étrangère, nous montre que la confrontation avec un autre système de représentation fait émerger des questions sur sa propre langue, jusque-là la seule langue légitime pour exprimer à l'oral et à l'écrit sa vision du monde. Le deuxième aspect, résultant du premier, comprend la notion de face à travers le modèle de la politesse linguistique de Brown & Levinson sur la préservation de la face dans les rituels de communication. Ce modèle, approfondi par C. Kerbrat-Orecchioni, nous a fait considérer des aspects importants pour le succès de l'interaction en langue étrangère (LE dorénavant), tels que les variations culturelles et les rituels d'engrenage communicatif (des moyens de contacts en LE) — les salutations, les présentations, la prise de congé, le remerciement, les compliments, les vœux, la demande de renseignements, les excuses etc. —, étant les trois premiers objet d'une étude plus détaillée dans le corpus de cette dissertation. Nous avons eu le souci d'élaborer une vidéo avec des séquences de quelques rituels communicatifs pour sensibiliser l'apprenant et le professeur à leur diversité et à l'importance de connaître leurs règles et leur fonctionnement dans d’autre(s) langue(s) et culture(s). Les rituels communicatifs peuvent déterminer non seulement le succès des interactions verbales (au moins sans qu'il y ait des ruptures traumatiques dans la communication) mais aussi faciliter le contact/appropriation de la langue/culture qu’on cherche à enseigner/apprendre.

La position géographique des Comores, lui a permis d’accueillir plusieurs migrations : Bantou, Austronésien, Proto-Malgache, Arabo-Persan. Ces migrants avaient apporté leur croyance et leur culture respective. Comme témoignage de cette civilisation : l’importance sociale des mwalimu, l’existence des séances de possession, la survivance du culte des esprits Djinns, les cultes des ancêtres et cultes de la nature. Trimba à Nyumakele et Nkoma à Ouani (fête agraire et/ou rites de protection), Mudandra (danse des esprits) au village de Ouzini et Mro-Maji organisée à l’intérieur d’une grotte sacrée font partie des rites pré-islamiques à Anjouan ainsi que les cultes des anguilles sacrée « Mwana-Mroni ». Ces rites s’observent dans les régions habitées par les autochtones « Wamatsaha ». Certains de ces pratiques s’exécutent dans des lieux sacrés appelés « Ziara ». En conclusion, nous avons montré que la montée des « islamistes » appelés aussi « Djawula » risque de faire disparaître à jamais ces pratiques ancestrales / The geographical position of the comoros, has enabled to host several migrations: Bantu, Austronesian, Proto-Malagasy, Arabo-Persian. These migrants had brought their respective beliefs and cultures. As a testimony of this civilization:: the social importance of the Mwalimu, the existence of possession seances , the survival of Djinn spirit cult, the ancestors cult and devotoion to nature. Trimba at Nyumakele and Nkoma at Ouani (agrarian festival and / or rites of protection), Mudandra (spirit dance) at the village of Ouzini and Mro-Maji organized inside a sacred cave are part of the pre-Islamic rites in Anjouan than the cults of the sacred eels "Mwana-mroni". These rites are noticed in the areas inhabited by the indigenous "Wamatsaha". Some of these practices are performed in sacred places called "Ziara". In conclusion, we have shown that the rise of the "Islamists" also called "Djawula" risks to destroy forever these ancestral practices.