Les guerres puniques ont longtemps été présentées comme la victoire de la civilisation contre la barbarie étant donné que les seules sources à en parler étaient romaines. En ce qui concerne la religion des Carthaginois, les Romains et les Grecs avant eux s'en sont fait une image plutôt négative. Les principaux traits retenus à propos de la religion des Puniques sont leur dévouement acharné à des rites sanguinaires (immolation massive d'enfants en bas âge) et à l'impudique Astarté, pratiques religieuses jugées barbares et scandaleuses. S'ajoutent aux manifestations lugubres de la piété punique un total manquement à la parole donnée et un irrespect sans précédent des serments et traités de guerre, connus communément à Rome sous l'appellation passée en proverbe : punica fides qui s'oppose à la fides, notion éminemment romaine. Toutefois les Grecs et les Romains ont bien dû, à maintes reprises, reconnaître que les Carthaginois pouvaient avoir des pratiques cultuelles tout à fait comparables aux leurs (prières, sacrifices, présents, fondation de sanctuaires dans les pays conquis...) et faire preuve d'une piété exemplaire. Ils ont constaté, en outre, que le panthéon punique était semblable aux leurs et que les Carthaginois étaient même capables de rendre hommage aux divinités étrangères. Il s'ensuit que la perception de la religion punique dans la tradition classique est contrastée et souvent contradictoire. / For a long time, Romans and Carthaginians lived side by side, and especially, in mutual conflict. The conflicting relationships that had been knitted, in the Mediterranean, between these two outstandingly powerful nations, this dense network with shady alliances, oppositions and hostilities, shaped the image of the Punics. We will endeavour to make out the way the Romans perceived the Carthaginians as it is not possible to know how the Carthaginians regarded themselves: The latter attempt is doomed to failure regarding the lack of Punic literary sources. It is mainly the Carthaginian religion that had marked the Romains: these people were considered as thoroughly irreligious. They were, on the whole, negatively pointed at. In fact, the Punic wars were, for long time, presented as the victory of civilization over barbarity since the only sources on the matter were Roman. Regarding the Carthaginians’ religion, the Romans, and the Greeks ever before them, had conceived it in a rather negative way.

Made available in DSpace on 2016-12-23T14:32:57Z (GMT). No. of bitstreams: 1 Edelson Geraldo Goncalves.pdf: 850235 bytes, checksum: 9983a5e657d2eeabd1f2e38c3b1b5a25 (MD5) Previous issue date: 2012-04-25 / Esta dissertação aborda o esquadrão Kamikaze, os pilotos suicidas japoneses na Segunda Guerra Mundial. O objetivo deste trabalho é analisar a trajetória deste grupo dento do cenário político e cultural do Japão Imperial durante o período da Segunda Guerra, abordando a formação do modelo de governo que acabou se aliando a alemães e italianos durante o conflito mundial, e também a ideologia que guiou a população japonesa durante este período, ideologia esta sustentada principalmente pelo ethos que foi construído e desenvolvido durante a primeira metade do século XX: o Bushido. Os membros do esquadrão Kamikaze acabaram entrando para a História, sobretudo no ocidente, como exemplos de fanatismo por uma causa, mas através da observação de fontes que vão desde testemunhos de pessoas que tiveram que conviver e lidar com os Kamikaze (como aliados e inimigos), até as palavras dos próprios Kamikaze, deixadas por meios como cartas e diários, buscaremos entender qual era o posicionamento destes pilotos dentro desse cenário, afastando-nos do estereótipo vigente para buscar compreender as motivações políticas e culturais que levavam estes pilotos a aceitar este sacrifício, nominalmente feito pela honra do Imperador e pela grandeza do Império

Diploma thesis Nestinars in southeastern part of Bulgaria focuses on the material and spiritual culture of Nestinars, a small group of people living in region of Strandja. The body of work describes in detail the specific phenomena of spiritual culture, which cut across the structure of traditional and contemporary Bulgarian folk customs. It describes ceremonies that are part of the clan, family, annual festivals and church calendar. Nestinars as a subculture, whose socio-cultural negotiations and ideas to some extent differ from the majority of the Orthodox population, they are perceived externally as part of it. In this work we meet with traditional clothing, folklore music and holy sacrifice. The parallel with the Greek rite anastnaria is mentioned in the work as well. Both groups represent a traditional ceremony where believers show their devotion to the saints by dance and walking on burning wood charcoal. Keywords nestinars - social group tradition - the transmission of customs and beliefs from generation to generation usually in framwork of certain culture or social group ceremony - a formal religious or public occassion, typically one celebraing particular event or anniversary; or ritual observances or procedures performed at grand and formal occassions to keep group's norms and values of...

Contact with beneficiaries has been described as the most important job characteristic for increasing the salience of meaningful work. However, our understanding of beneficiary contact has primarily been limited to positive experiences with beneficiaries, despite the fact that many jobs are defined as much by the negative experiences with beneficiaries as they are by the positive. To increase understanding of negative beneficiary contact, I draw from identity theory to propose that negative experiences with beneficiaries have a dual effect on employees. Whereas negative contact may make employees feel unappreciated (low perceived social worth), it may also lead employees to believe they are engaging in self-sacrifice for worthy cause—a relatively positive interpretation of such experiences. In a study of 257 registered nurses from a large academic medical center, these hypotheses were supported. However, contrary to expectations, the effects of beneficiary contact on employee perceptions of social worth and self-sacrifice were not contingent upon their willingness to relate to beneficiaries (perspective taking and affective commitment to beneficiaries). Only perceived social worth was found to predict job satisfaction, and neither social worth nor self-sacrifice predicted job performance. Longitudinal analyses suggested that beneficiary contact is reciprocally related to employee’s work perceptions over time, but neither factor predicted changes in job satisfaction. Overall, findings suggest that negative beneficiary contact makes employees feel less appreciated, but also serves as a badge that signifies a willing sacrifice for a worthy cause. Moreover, perceived self-sacrifice may have a more complex relationship with employee outcomes than originally thought.

Thesis (D.W.S.)--Institute for Worship Studies, 2005. / Abstract. Includes bibliographical references (leaves 150-157).

<p>This paper analyses the existence and nature of the sacred landscape Olands härad during the Bronze Age and Iron Age. Olands härad is located in Northern Uppland, onthe way to Östhammar, about 30 km northeast of Uppsala. The interpretations are done with help of place names studies as well as archaeological finds. The results indicate that different types of cult locations can be found in the area.</p>

In the history of economic thoughts the problem of a "just" tax rate structure has played an important role. The paper reconsiders the discussions of the last two centuries and sheds additional light on the concrete tax schedules using the more recent methods of tax theory. Even if the substitution effects which play an important role in the theory of optimal taxation are neglected, the slope in the diminishing marginal utility of income causes tax rate structures reaching from accelerated progression to delayed regression. Interestingly the principle of equal relative sacrifice combined with a Bernoulli utility function yields a delayed progression, which is connected with a negative income tax.

<p> <p>&nbsp / </p> </p> <p align="left">The aim of this research project was to seek a reinterpretation of the Christian motif of' bearing one's cross'. This motif has been widely criticized by feminist theologians as an instrument that exacerbates the oppression of women, since it encourages self-sacrifice and in this way legitimizes abusive relationships.</p>

This study argues that the American citizen’s choice to perform or not perform sacrificial national duties has been heavily mediated by sentimental representations of sacrifice in popular narratives. Through an analysis of the American captivity narrative from its origins in the seventeenth century up to its current state in the contemporary period, this project also asserts that race plays a central a role in defining the type of citizen who should perform the most traumatic and costly of national sacrifices. Based on the implied reader’s sentimental identification with the suffering, white female captive, clear racial and cultural demarcations are made between the captor and the captive. These strong demarcations are facilitated through the captive’s choice to perform sacrifices that will sustain her social and racial status as a privileged and authentic identity. Her successful defense of her cultural and racial purity from a racialized threat heightens her ethos, investing her marginalized identity with power and influence. This representation of the suffering, sacrificial female captive who gains legitimacy via her fulfillment of national duty offers a sentimental model of civic duty for American citizenry to emulate. In addition, the sentimental representation of sacrifice in the captivity narrative not only stabilizes an authentic national collective, but also suggests to marginalized persons that national sacrifice can supply legitimacy and privilege. In opposition to this narrative representation of legitimacy gained through sacrifice, Indigenous authors Mourning Dove and Leslie Marmon Silko depict the sentimental performance of sacrificial duty as a dangerous discourse that internally colonizes those who desire legitimacy in the United States. These Indigenous counter-narratives show clearly that the narrativization of sentimentality and sacrifice more often than not defines America and its authentically pure citizens as worth the price of death.

This study argues that the American citizen’s choice to perform or not perform sacrificial national duties has been heavily mediated by sentimental representations of sacrifice in popular narratives. Through an analysis of the American captivity narrative from its origins in the seventeenth century up to its current state in the contemporary period, this project also asserts that race plays a central a role in defining the type of citizen who should perform the most traumatic and costly of national sacrifices. Based on the implied reader’s sentimental identification with the suffering, white female captive, clear racial and cultural demarcations are made between the captor and the captive. These strong demarcations are facilitated through the captive’s choice to perform sacrifices that will sustain her social and racial status as a privileged and authentic identity. Her successful defense of her cultural and racial purity from a racialized threat heightens her ethos, investing her marginalized identity with power and influence. This representation of the suffering, sacrificial female captive who gains legitimacy via her fulfillment of national duty offers a sentimental model of civic duty for American citizenry to emulate. In addition, the sentimental representation of sacrifice in the captivity narrative not only stabilizes an authentic national collective, but also suggests to marginalized persons that national sacrifice can supply legitimacy and privilege. In opposition to this narrative representation of legitimacy gained through sacrifice, Indigenous authors Mourning Dove and Leslie Marmon Silko depict the sentimental performance of sacrificial duty as a dangerous discourse that internally colonizes those who desire legitimacy in the United States. These Indigenous counter-narratives show clearly that the narrativization of sentimentality and sacrifice more often than not defines America and its authentically pure citizens as worth the price of death.