Depuis les travaux fondateurs de M. Nilsson, on admet que les cultes grecs de l’époque archaïque héritent des pratiques rituelles des Mycéniens. Pendant toute la période qui s’étend du XIIIe au début du Ve siècle, et au delà, sont surtout consacrées par dépôt, par crémation, et par libation, des denrées issues des travaux des hommes, animaux domestiques, végétaux cultivés et liquides provenant de l’agriculture et de l’élevage. Des évolutions majeures affectent cependant l’organisation de la vie religieuse au cours de ces huit siècles ayant connu des crises, des changements de régime, des déplacements de population importants. Il ne convient cependant pas nécessairement d’opposer les aspects statiques et dynamiques : même les héritages les plus anciens ont progressivement été adaptés aux contextes nouveaux, et c’est particulièrement vrai de ceux qui concernent les consécrations d’offrandes alimentaires. Parce qu’elles s’articulent avec les besoins essentiels de l’homme comme « animal politique » autant qu’elles s’en détachent, ces dernières focalisent l’attention du chercheur sur ce que les actes de culte disent de la place du sacré dans les sociétés grecques en mutation. De l’époque mycénienne à la fin de l’époque archaïque les pratiques religieuses sont des enjeux de pouvoir. La répartition des prérogatives au cours des cérémonies, la définition d’un corpus de denrées jugées adéquates pour les consécrations, et la possibilité, ou non, de partager avec le divin, reflètent et cimentent l’organisation socio-politique des communautés. Si les accidents de la vie religieuse accompagnent ceux de la vie sociale et politique, ils témoignent aussi de l’évolution des mentalités. Propice au développement de la science et de la philosophie, l’époque archaïque a particulièrement favorisé les questionnements sur la pratique des cultes, et les réflexions sur la construction d’un espace sacré singulier. / Since M. Nilsson’s work, it is accepted that the Greeks of the Archaic Period have inherited some of their religious habits from the Mycenaean era. From the XIIIth down to the VIth century BCE, the Greeks offered to their gods parts taken from domestic animals, cultivated plants, and drinkable liquids by burning them, depositing them in an appropriate place, or pouring them. Still, during eight centuries where there have been huge crisis, political disruptions, and population displacements, major religious changes took place. Those suggest that even practices that seem to have been the same have enventually been adapted to new contexts. This is especially the case for those associated with food offerings. Because they are closely related to the basic needs of humans, but can still be pretty distant from them, food offerings encourage researchers to focus on what religious practices tell us about how sacred matters were embeded into Greek mutating societies. From the Mycenaean down to the Archaic period, cult is an instrument of power. The social and political organisation of Greek communities was both represented and reinforced by the distribution of religious privileges, the definition of which goods were suitable for the offerings, and the possibility, or impossibility, for everyone to share with the gods. Religion and politic share an intimate relationship, but cult practices also closely reflect how the Greeks thought the world they lived in. New questions about religion and the definition of sacred space naturally followed the development of philosophy during the archaic period.

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Asian American adolescents, such as Chinese and Korean American adolescents, often language broker for their immigrant parents. This study examines how language brokering influences parent-child relationships and adolescents' psychological adjustment in Asian-American families. Using a two-wave sample of Chinese (n = 237; average age = 14.65, SD = .68) and Korean (n = 262; average age = 14.72, SD = .69) American adolescents, this study examined a culturally relevant conditional mechanism through which language brokering may contribute to lower levels of internalizing/externalizing problems. Results suggested that language brokering for the mother was associated with perceived maternal sacrifice, which was in turn associated with respect for the mother, which was eventually associated with lower levels of externalizing problems (but not internalizing problems) in the adolescents. Moreover, the indirect effect was conditional on the level of mother-child open communication. With a lower level of open communication, the indirect effect of language brokering on externalizing problems became stronger. Results indicate that interventions designed to reduce Asian American adolescent language brokers' externalizing problems can target their perception of parental sacrifice and their respect for parents, and that this approach may be especially effective for adolescents experiencing a low level of parent-child open communication. At the same time, for these families with low levels of parent-child open communication, encouraging more open communication may be an additional way to intervene. / text

The concept of compassion has recently held a controversial role in political thought. Critics have tied it with the condescension and latent self-interest of pity, while proponents have asserted it as the ethical posture from which to approach the suffering of others. This thesis looks at the role of compassion in the political sphere, arguing that political compassion involves a decentring of oneself as the primary subject of political action, looking instead to forego one’s own desire and to replace it with the desire of another. It pays particular attention to the thought of Hannah Arendt, who excludes this self-sacrificing compassion from the political sphere, due to the importance of speech to political action, and in turn, the importance of muteness to compassion. To Arendt, political speech intends to performatively bring one’s uniqueness into the world, whereas compassion performatively denies this subjectivity and is fundamentally unpolitical. She asserts that not only do public displays of compassion destroy their very value, but moreover, that a focus of compassion and suffering in the political sphere overshadows the need for cool, sober discourse between equals. I argue that, even in accepting Arendt’s definition of the political, there is space for compassion as a political labour. While Arendt asserts the need for speech and action in the political sphere, she conflates the free will involved in the plurality and uniqueness of the content of speech with the uniform, natural will to speak. Her articulations of the political realm, which require one to make oneself heard among equals, invoke at that same moment an immediate need for the labour of others foregoing their own desire to speak and act, to instead passively listen. Instead of being a realm exclusively to manifest one’s will, the political instead requires a reciprocity of desire, and its abnegation. / Graduate / 0615 / 0422 / 0681 / charlebois@u.northwestern.edu

Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

For the realization of forest feast, I chose the form of a happening, and consciously find myself on the edge of art and ritual. I see art as both artifacts created a situation for forest receptions, so the process of formation and reflection receptions, concept or screenplay. Different variants of scenarios that stand in zákadě events I describe below in thinking about work. Also, the script for which I have reached the gradual development considerations, is to read the below invitation to the event, enclosed in the picture. A Feast For example, in ancient Greece began and ended the festival of sacrifice to the gods. I decided to accentuate this motive. The victim from receiving food, waiver of thanksgiving everyday dish deepens, it becomes a conscious activity. In the Christian world has in this sense, the greatest significance of the Last Supper, its symbolism are the most important ritual in the Christian Mass. The feast of Christ gradually became a major theme in the history of art to the modernist and contemporary design. However, I wanted to draw your own version of a symbolic feast as it is for me the key theme of the relationship between man and nature, I placed a feast to the natural landscape. That is my role model in the theater of orgies and mysteries Herman Nitsch and installation Woman House Dinner Party by Judy Chicago. My happening also counts with people, which is thought imminent. Already during previous meetings with small domestic fire, we realized that it is an intimate ritual and should be well participants choose to debate with them about the situation, well brighten intention. Some of the invited guests with my thoughts directly disagreed and refused to participate. That's why I later reviewed, it is a community event. Close relationships that are fundamental perception of that experience helps a reality shared apartment, in the city center on Minority 12. Here, daily life is characterized by the features of a small community. One of the reasons why some invitees refused participation is likely that not so common reality. They do not have a clear awareness of the artistic realities and contexts that allow action should be viewed with a certain detachment, as a result of some conceptual activity of the author. Flavor through community acquires a more significant role if Ideally happening repeat (turns into a ritual), but this time actually with cultivars, products directly in preparation for this purpose. So in terms of actual conscious experience of the origin of food and the principle of submission (the victim): That is their commitment to a particular location to maintain the robust earth energy. The issue of my presentation happening is an issue. I think there is a need, the essence lies in the internal happenings and common experiences of the people involved. Therefore I kept an open space, which form when presenting choose. During implementation, however, consistently work documents. Some moments, however, are not transferable camera. Thus documenting the needs of the thesis and its presentation. Ideally, in the future feasts I want to accentuate documentation retreat.

Este trabalho analisa três peças de Brian Friel - The Enemy Within (1962), Faith Healer (1979) e Dancing at Lughnassa (1990) escritas em um intervalo de quase trinta anos. Nossa tese é de que Friel escreve as três peças como rituais, o que, por sua vez, retira da concepção elaborada pelos ritualistas de Cambridge, na década de 1920, de que a tragédia grega e o drama se desenvolveram a partir dos rituais de fertilidade. Notamos que a influência da tragédia e dos rituais em Friel está consideravelmente mais vinculada à forma e à abordagem das peças enquanto um ritual que à reescritura de tragédias gregas ou mitos, muito embora alusões sejam recorrentes. Friel retrabalha mitos e rituais a fim de refazer e atualizar o drama enquanto um ritual em si mesmo, cuja razão de ser é permitir a significação e reorganização da vida individual e social no mundo moderno industrial, no caso específico, a vida na Irlanda contemporânea. Ocupamo-nos dos dramas sociais e dos rituais de passagem, com atenção especial ao período liminar, caracterizado pela transição entre papéis sociais envolvendo um período de não-pertencimento. Os três grupos envolvidos em cada uma das peças: os monges e noviços em The Enemy Within, a pequena trupe mambembe em Faith Healer e a família em Dancing at Lughnasa, vivem na periferia de suas sociedades sendo liderados por figuras vivendo uma situação liminar participando de dramas sociais que envolvem processos rituais tanto formais como não-institucionalizados. / This work addresses three plays by Brian Friel - The Enemy Within (1962), Faith Healer (1979) and Dancing at Lughnassa (1990) - written within a period of almost thirty years. Our thesis is that Friel writes all three plays as rituals, a conception taken from the Cambridge Ritualists, who in the 1920s assume that Greek tragedy and drama grew out of the ancient fertility rituals. We notice that the influence of tragedy and rituals on Friel\'s work is more connected to the form and approach to the plays as rituals than to the rewriting of Greek tragedies or myths. Friel reworks myths and rituals in order to update and remake drama as a ritual in itself, whose raison d\'etre for him is to allow the meaning and reorganization of individual and social life in modern industrial world, mainly life in contemporary Ireland. We deal here with social dramas and rites of passage, with special regard to the liminal period, characterized by the transition between social roles and involving a period of not belonging. The three groups involved in each play: the monks and novices in The Enemy Within, the small troupe in Faith Healer and the family in Dancing at Lughnasa, live on the boundaries of their societies and are led by men who are in a liminal situation in social dramas which involve both institutionalized and informal ritual processes.

A Leishmaniose visceral (LV) é uma zoonose de ampla distribuição, e atualmente, representa sério problema para a saúde pública. Nas Américas, agente etiológico é a Leishmania (Leishmania) infantum, transmitido, principalmente, pela picada da fêmea de Lutzomyia longipalpis (Diptera: Psychodidae) infectada. O cão doméstico é considerado o principal reservatório da doença. No Brasil, embora sejam utilizadas diversas estratégias para o controle da doença, a mesma persiste e continua sendo dispersada. Devido ao fato dessas estratégias apresentarem dificuldades, por sua complexidade e custo de seus protocolos, faz-se necessária a reavaliação da eficácia e viabilidade das mesmas em estudos teóricos. O uso da modelagem matemática tem auxiliado essas avaliações. Após a adaptação de um modelo já existente para LV, foi avaliada a eficácia do uso de intervenções em cães, como coleira impregnada com deltametrina, vacina e sacrifício, em diferentes coberturas e de modo regular e contínuo. Como base, foram utilizados dados característicos de áreas endêmicas do Brasil. Os cinco melhores cenários simulados foram capazes de diminuir as prevalências de cães e humanos, consideravelmente. Por ordem de eficácia são: 1) Coleira em 75% dos cães; 2) Sacrifício de 90% dos cães; 3) Coleira em 50% dos cães; 4) Sacrifício de 75% dos cães; 5) Vacina (eficácia vacinal de 80%) em 75% dos cães. Algumas medidas foram capazes de gerar cenários parecidos ou semelhantes, de prevalências em cães e humanos, quando utilizadas em diferentes coberturas de cães. Visto que a dinâmica da LV apresentou-se altamente dependente dos parâmetros relacionados ao vetor, e, uma vez que a coleira impregnada com inseticida interfere nestes parâmetros, o uso da mesma em cães se mostra como uma medida eficaz no controle da LV. Entretanto, o efeito repelente da coleira se mostrou eficaz quando se encoleira grande cobertura de animais. Sendo assim, todas medidas enfocadas em cães, simuladas no presente estudo, são capazes de controlar a prevalência da LV nas populações de cães e humanos, desde que utilizadas em alta cobertura de animais. / Visceral Leishmaniasis (VL) is a zoonosis of worldwide distribution, representing serious public health problem. At the Americas, the etiologic agent is Leishmania (Leishmania) infantum, transmitted, mainly, by the bite of the female of infected Lutzomyia longipalpis (Diptera: Psychodidae). The natural hosts are rodents, edentulous, marsupials, primates and canids, with the domestic dog considered the main reservoir of the disease. In Brazil, although several strategies to control the disease are used, the VL still persist and are dispersing. Due to the fact of the control for LV presents difficulties because its complexity and cost of its protocols, becomes necessary reassessment of their effectiveness and viability in theoretical studies. The mathematical modeling has helped these reassessments. After the adaptation of an existing model for LV, was evaluated the impact of the use of interventions in dogs, like as deltamethrin-impregnated collar, vaccine and sacrifice. Were used, as the basis, characteristic datas from endemic areas of Brazil. The top five simulated measures were: collar in 75% of dogs, sacrifice of 90% and 75% of the seropositive dogs, collar in 50% of the dogs and vaccine (vaccine effectiveness 80%) in 75% of seronegative dog. There was observed that different measures, to both prevention and control, resulted in similar scenarios of dogs and humans prevalence. The repellent effect of the collar was effective since a extensive coverage animals be conduced. The LV dynamics showed to be highly dependent on the parameters related to the vector, and because of this the use of deltamethrin-impregnated collar can be the best measure, to interfere directly in the both mortality of the same and inhibition of the bite. Thus, these measures, focused on dogs, in this study, are able to significantly decrease the populations of infected dogs and humans, since be used for high coverage of animals and are regularly implemented with the same intensities and for prolonged period.

Made available in DSpace on 2016-07-27T13:49:25Z (GMT). No. of bitstreams: 1 CELMO ANTONIO DE ARAUJO.pdf: 597450 bytes, checksum: f383d9b87b62c0c4c6066f1edf5008b2 (MD5) Previous issue date: 2007-03-29 / The purpose of this research is the conception of the sacred and the sacrifice of the body in the present culture and society. The body was always sacrificed in cause of sacred and victim of violence e explorations. It s space of sacrifices to the divinities and to a determined esthetics, divulged mainly by the means of communication. What we see is the valorization bigger and bigger of the image as one of the biggest pillars of the success, putting on second plan any other ability as potential of the individual. More and more it has been found allusion to sacred, theology and religion in the economical and social analysis. Several terms and concepts proceeding from the religious phenomenon were adopted by market specialists, and became part of their vocabulary. It s the revealment of the religious dynamics of the capitalist neoliberal model and the new form of understanding of this reality. The market system turned the corporal esthetics into sacred. For this, it made legitimate individual and economical sacrifices and a high standard of consumption. This work besides the sacrifice of the body, as central theme, has in view also the displacement of the sacred in the present culture. It also wishes to unveil the paths that justify the sacredness of body and beauty, and its overvalorization, in this postmodern paradigm. / Esta pesquisa tem como objetivo a concepção de sagrado e o sacrifício do corpo na cultura e sociedade atuais. O corpo sempre foi sacrificado em função do sagrado e vítima de violências e explorações. É espaço de sacrifícios às divindades e a uma determinada estética, divulgada principalmente pelos meios de comunicação. O que vemos é a valorização cada vez maior da imagem como um dos grandes pilares do sucesso, colocando em segundo plano qualquer outra habilidade ou potencial do indivíduo. É cada vez mais comum encontrarmos nas análises econômicas e sociais referências ao sagrado, à teologia e a religião. Vários termos e conceitos advindos do fenômeno religioso foram adotados por especialistas do mercado, passando a fazer parte dos seus vocabulários. É a revelação da dinâmica religiosa do atual modelo capitalista neoliberal e a nova forma de compreensão desta realidade. O sistema de mercado fez com que à estética corporal se tornasse sagrada, legitimando, para isso, sacrifícios individuais, econômicos e um alto padrão de consumo. Este trabalho além do sacrifício do corpo, como tema central, quer objetivar também o deslocamento do sagrado na atual cultura e desvendar os caminhos que justificam a sacralidade do corpo, da beleza e a sua supervalorização, nesse paradigma pós-moderno.

Tínhamos por objetivo estudar as determinações sociais do meio social angolano (constituído essencialmente pelos filhos da terra/país e nativos) e concernentes às realizações dos indivíduos deste grupo minoria demográfica na situação colonial e pós dominação portuguesa de Angola. No nível de crítica expositiva, acreditamos ter revelado uma perspectiva capaz de contemplar a relação de objetivação social entre os corpos ideais eleitos como tipo nacional, e entre as violências cometidas em Angola sempre em nome do povo português sub guarda-chuva do Estado colonial. Depois do 11 de Novembro de 1975, em do povo angolano sub guarda-chuva do Estado angolano, lembramos que segundo Agostinho Neto quem comanda Angola é o MPLA -, e o povo angolano é o MPLA e o MPLA é povo angolano. Assim como os conflitos que alimentaram a partir da viragem no século XIX do foco imperial português, a hierarquização, como os lugares sociais e assimétricos dos corpos raciais e meios sociais existentes no atual território angolano. Só então na perspectiva ontológica que, em sustentação ao temário que compõe as relações sociais, privilegiamos a busca das categorizações inerentes às realizações racializadas e etnicizadas na viragem daquele século XIX - assim, como, durante a viragem do regime colonial ao regime do MPLA após o colonialismo. Num momento posterior, no nível de análise compreensiva, aderente à crítica expositiva, demonstra-se a operacionalização do temário utilizando como veículo da ideia a interpretação, do 27 Maio de 1977 enquanto fenômeno primordial do estado angolano, e o lugar racial entre as partes envolvidas, e a população de maneira geral. Neste sacrifício original se realizou uma expiação e substituição da vítima sacrificial (o branco de primeira), no seu lugar se elegeu o autóctone, o preto indígena, enquanto grupo demográfico majoritário e potencialmente sociológico, é transformada em vítima substituta daquele português metropolitano. Assim, tentamos demonstrar que o 27 de Maio, foi uma violência original, que possibilitou o encontro entre os diferentes meios sociais e a normalização daqueles que seriam passíveis de compor a angolanidade, enquanto lugar norma de se e do se ser angolano. Ao tomarmos de empréstimo o método progressivo-regressivo queríamos caminhar num certo equilíbrio tensivo ao registro da gênese da negação de certos grupos étnicos e meios sociais, portadores de etnicidades extremadas, quantitativamente falando. Por fim apresentamos as percepções e significações de membros do antigo meio social angolano, hoje elite nacional ligada essencialmente ao MPLA, possuem diante das etnicidades extremadas, que os faz gerar toda uma linguagem e gramática racial. Que resulta nas categorizações sociais, classificações raciais e hierarquizações dos diferentes corpos existentes em Angola, assim, como a negação e desigualdades promovidas pelo estado. / We had the objective of studying the social determinations of social environment Angolan (consists primarily of the sons and daughters of the land/country and native) and concerning the achievements of the individuals of this group minority demographic situation in colonial and post Portuguese domination of Angola. At the level of criticism lecture, we believe we have revealed a perspective capable of contemplating the relationship of social objectification between bodies ideal elected as national type, and between the violence committed in Angola always \"on behalf of the Portuguese people\" sub umbrella of the colonial State. After November 11, 1975, \"in the Angolan people\" sub umbrella of the Angolan State, remember that second Agostinho Neto \"who controls Angola is the MPLA -, and \"the Angolan people is the MPLA\" and the \"MPLA is Angolan people. As well as the conflicts that fed from the turning point in the 19th century the focus imperial Portuguese, the hierarchy, such as the social places and asymmetric bodies of racial and social media existing in the current Angolan territory. Only then the ontological perspective that, in sustaining the topics that comprise the social relations, we favor the search for categorizations of the achievements so called realization racial and ethnical at the turn of the century XIX - as well as, during the turn of the colonial regime to the regime of MPLA after colonialism. A moment later, the level of comprehensive analysis, bonded to the critical lecture, it demonstrates the practicality of the topics using as a vehicle of the idea to the interpretation of may 27, 1977, as primordial phenomenon of the Angolan State, and the place race between the parties involved, and the population in general. In this sacrifice original held atonement and replacing the sacrificial victim (the white first), in its place if elected indigenous, black indigenous, while demographic group majority and potentially sociological, is transformed into a victim substitute that Portuguese underground. Thus, we try to demonstrate that the 27 May, was a violence original, which allowed the encounter between the different social groups and the standardization of those who would be liable to compose the angularness, while place standard of it and if be Angolan. The taking of the loan method progressive-regressive wanted to walk a certain balance tensive to record the genesis of denial of certain ethnic groups and social media, with disparate ethnicities, quantitatively speaking. Finally we present the perceptions and meanings of members of the old social environment Angola today national elite essentially linked to the MPLA, have faced with the ethnicities extremes, which makes them generate a whole language and grammar racial. Those results in social categorizations, racial classifications and rankness of different bodies existing in Angola, as well as the denial and inequality promoted by the state.