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Traditional Plus: A Journey through Doc Watson's Recording CareerOlson, Ted S. 25 April 2019 (has links)
No description available.
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The saxophone music of Thierry EscaichCummins, John 01 January 2018 (has links)
No description available.
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Nkucetelo wa vukreste eka mafambisele ya muti wa ndhavuko wa mutsonga / The influence of Christianity in the running of the mutsonga traditional familyMhinga, M. E. January 2012 (has links)
Thesis (M.A. (African Languages)) -- University of Limpopo, 2012 / Chapter 1: This deals with the introduction, background to the problem, aim of the study, the significance of the study, definition of terms, methodology, scope of the research and literature review.
Chapter 2: Outlines the changes that occurred in the Tsonga traditional family focusing on the building of the dwellings, courtyard, kraals, fowlrun, due to the influence of Christianity among the Vatsonga people.Chapter 3: Outlines the resources that were used in the Mutsonga family and looking again on how the family lived before being affected by the impact of Christianity amongst them.
Chapter 4: Outlines the changes that occurred in the Mutsonga family with the focus on how it was run, how traditional leadership was portrayed, the Vatsonga dresscode, their traditional beliefs, education and health, the division of labour as well as the traditional food that the Vatsonga people took pride in, due to the impact of Christianity on them.
Chapter 5: Deals with conclusion wherein the findings and recommendations have been outlined.
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The Legitimacy and Suitability of the Sabbath as a Symbol of the Eschatological AgeHope, Anne-Maree, n/a January 2005 (has links)
This thesis demonstrates both the legitimacy and the suitability of the sabbath as a symbol of the eschatological age. Chapter one introduces the topic and hermeneutic of this thesis. In particular, it approaches the text in its final form, and with a background of postmodern influence. An overview of the sabbath in Jewish and Christian tradition in chapter two shows that the history of these traditions contains numerous concepts of the sabbath and how it is to be observed. A similar diversity of opinion is also found among contemporary scholars as to the origin and nature of the sabbath in the Hebrew Scriptures and in ancient Israel. Chapter three compares and contrasts the sabbath with other holy festivals. While the sabbath shares with these festivals the connection with the number seven, the proscription against work and even the title 'sabbath', it is unique in that it is connected with the attributes of blessedness, rest and holiness, and is presented as a memorial of creation and as a sign of the covenant between God and Israel. The connection with the concept of 'remembrance' is also confined to the sabbath and to the passover alone. Chapter four makes a more detailed examination of the sabbath passages in the Hebrew Scriptures, paying special attention to the topics of scholarly debate concerning the sabbath that were identified in chapter two. From these Scriptures, the sabbath may be legitimately interpreted as both a day of rest and a day of worship. The sabbath is also primarily presented as a Mosaic institution rather than a creation institution, and the Hebrew Scriptures contain no reference to its observance by foreigners outside of Yahweh worship in Israel. Nor is there any explicit indication that sabbath was a monthly institution, or that it had relatively little prominence during this time. An examination of the seventh-year festivals and the jubilee supports this understanding of the seventh-day sabbath. The concept of the eschatological age as a state of eternal sabbath also contains within it the implicit concept of holiness as a universal state. Chapter five investigates the legitimacy of viewing holiness in the Hebrew Scriptures as both perpetual and universal. While the Hebrew Scriptures contain mixed attitudes to the foreign nations, it does envision them as sharing in Israelite's salvation; and thus anticipates a state of universal holiness. Using the results of chapters two to five to demonstrate the legitimacy of this thesis' concept of the sabbath, the legitimacy of using this concept of the sabbath as a symbol of the eschatological age is also demonstrated. Drawing heavily on Gowan's work Eschatology in the Old Testament, chapter six identifies the primary themes of the eschatological age to be the end of sin, the presence of God, spiritual transformation, social transformation and the transformation of nature. It then examines how these themes are also found in connection with the sabbath, and shows that the nature of the sabbath is in many respects similar to the nature of the eschatological age. This makes the sabbath an especially suitable symbol of this eschatological age. Chapter seven explores what attributes of the sabbath may have made it an especially suitable symbol of the eschatological age in later Jewish and Christian traditions. In doing so, part one focuses on those unique attributes of the sabbath that were identified in chapter three; holiness, blessedness, rest, remembrance, creation and a covenant symbol. These attributes are then used to develop the sabbath as a symbol of creation and recreation. Part two then examines how Christian tradition developed new layers meaning for this symbol. In conclusion, chapter eight notes that the use of one or more of these attributes has been a frequent aspect of interpretations of the sabbath and eschatology. It is this thesis' presentation of all of these attributes together, however, as well as its identification of the uniqueness of these attributes to the sabbath, which demonstrates so strongly the suitability of the sabbath as a symbol of the eschatological age.
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Rainbows of Possibilities: Reading Difference in Catholic Women's Nomadic Feminist TheologizingMusso, Anne Teresa, n/a January 2001 (has links)
In this thesis I analyze the presence of difference in the nomadic feminist theologizing of a group of eight Catholic women from an Australian diocese. This small christian community named Sophia-of which I am a member-has been meeting since October 1993 to support one another and share stories of our experiences as marginalized Catholics. In attempting to name and understand the various levels of rejection we had encountered, group members reflected on the performances of Catholic Church leaders, and we theologized on church leadership as well as other ecclesial and doctrinal issues. Participants readily agreed to be involved in the research project I was proposing, and they became interactive partners with me during the period that produced the theological discourses analyzed in the thesis. This production stage involved four phases: firstly, open or non-directed theologizing on issues raised by participants; secondly, a guided study-with myself as facilitator-of five traditional Matthean leadership texts; thirdly, a guided study of five Matthean women's leadership texts-again facilitated by me; and fourthly, a return to open or non-directed theologizing. My analysis of the group's theologizing focuses on d~'erence. Using Rosi Braidotti's work on embodied sexual difference which identifies three coexistent levels of difference, I explore and account for difference as it occurs: between women (Sophia) and men (the male representative voice of the institutional church); among women (in the seemingly homogeneous Sophian group); and within individual women (in Sophia). The analysis identifies signifiers of difference that signal Sophia ~s nomadic feminist renegotiations of dominant canonical Catholic discourses. Moreover, I account for the resisting readings mobilized by various Sophian members by exploring ideologies and key elements of interest-specifically power, conflict, desire, agency-that underpin Sophia 's theologizing. In doing this, difference, as evidenced in the multiple voices/perspectives that constitute the Catholic tradition and that feature in Sophia ~ theologizing, is valorized. The designing and de-signing of Sophia ~s nomadic feminist theological discourses in this thesis demonstrates that Sophia 's theological 'acts of going' intensified difference and engendered for participants multiple, transformative pathways and kaleidoscopic rainbows of ever so beautiful theological possibilities.
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Rosaleen Norton's Contribution to the Western Esoteric TraditionDrury, Nevill January 2008 (has links)
Research Doctorate - Doctor of Philosophy (PhD) / This thesis explores the contribution of the Australian witch and trance artist Rosaleen Norton (1917-1979) to the 20th century Western esoteric tradition. Norton’s artistic career began in the 1940s, with publication of some of her earliest occult drawings, and reached a significant milestone in 1952 when the controversial volume The Art of Rosaleen Norton – co-authored with her lover, the poet Gavin Greenlees – was released in Sydney, immediately attracting a charge of obscenity. Norton rapidly acquired a reputation as the wicked ‘Witch of Kings Cross’, was vilified by journalists during the 1950s and 1960s, and was branded by many as evil and demonic. Norton’s witchcraft coven was dedicated to the practice of heathen worship and ceremonial sex magic and attracted a small number of dedicated inner-circle followers, most notably the renowned musical conductor Sir Eugene Goossens (1893-1962), whose personal and professional career would be irrevocably damaged as a result of his contact with Norton’s magical group. Within the social context of post-World War Two Australia Norton was unquestionably an unconventional figure at a time when the local population was approximately 80 per cent Christian. Norton claimed to be an initiated follower of the Great God Pan and also revered other ancient figures, most notably Hecate, Lilith and Lucifer. Norton claimed to encounter these mythic beings as experientially real on the ‘inner planes’ which she accessed while in a state of self-induced trance. Many of her most significant artworks were based on these magical encounters. Norton is presented in this thesis as a magical practitioner and artist whose creative work and thought has made a substantial contribution to the 20th century Western esoteric tradition – and, in particular, to the magic of the so-called ‘left-hand path’, which is a significant part of this modern occult tradition. Norton’s artworks are also compared to those of the notable British trance artist and occultist Austin Osman Spare (1886-1956), who is now widely regarded as a major figure in the 20th century magical revival.
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Education for an Australian Choral Tradition: evaluating the philosophies of Stephen LeekStephens, Annette, res.cand@acu.edu.au January 2005 (has links)
The thesis aimed to assess the philosophies of Stephen Leek, in regard to the education for an Australian choral tradition. In order to address Stephen Leek's philosophies, a study of Australia's existing choral tradition and its history was conducted. This was followed by a general overview of music education in Australia post 1960. In light of these findings, Leek's educational philosophies were discussed, with specific influences, including biographical information. Leek's educational work Voiceworks was found to encapsulate his ideas. The program is creative-based, and aims to facilitate the discovery of new artistic concepts, and foster acceptance and interest in contemporary Australian choral music. Using the voice as the sole instrument, students can perform the pieces from Voiceworks, or use the ideas for further creativity in their own compositions. The program is based on experimentation, discovery, structuring, formulating, rehearsal, performance and discussion. Leek advocates that these stages are the quickest and most effective way of facilitating the learning of contemporary music techniques. In the evaluation of Leek's philosophies, case studies using a lesson from Voiceworks, were conducted with two Year 7 music classes in two different government coeducational schools. The findings revealed that Voiceworks can be a successful resource in the education for an Australian choral tradition. However, it was also found that excitement, enthusiasm and enjoyment are the key to its success, and hence excellent teaching is required in its presentation.
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L'identité Musicale IrlandaiseFalc'Her-Poyroux, Eric 15 December 1996 (has links) (PDF)
Les opinions sur la musique traditionnelle irlandaise sont désormais multiples, et ses acteurs se rencontrent dans le monde entier : on devra voir dans ces faits une confirmation de l'extraordinaire renouveau culturel à l'œuvre en Irlande aujourd'hui La reconnaissance internationale accordée à la musique établit ainsi un miroir offert à une nation jeune en quête d"identité : toute musique traditionnelle est une phénomène profondément ancré et, bien qu'ils n'en soient pas responsables, ses détracteurs se rencontrent parmi les foules anonymes, rejetant ou ignorant leurs racines. Traditionnelle, folk, populaire, voir nationaliste ou 'world music' : tout cela, et bien plus encore, se rencontre dans cet univers. La polysémie des termes "musique traditionnelle irlandaise" est ainsi la preuve vivante de ce phénomène culturel. Dans cette perspective, la musique traditionnelle irlandaise se trouve aux avant-postes d'une nouvelle identité irlandaise, multiple et pluraliste, symbole de maturité, loin des rêves de pureté culturelle parfois proposés. Considéré il y a peu de temps encore comme conservateur, voire arriéré, ce pays se transforme à l'heure actuelle de façon stupéfiante. Les mentalités y évoluent et les lois y changent. Le développement phénoménal de la musique irlandaise depuis les années soixante-dix peut être considéré comme le signe avant-coureur de ce phénomène qui ne fera que s'amplifier, et Il ne serait pas si étonnant que ce pays jeune et méconnu trace une voie inédite et fasse figure d'exemple pour les autres pays occidentaux au cours des décennies à venir.
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"Vi är LHC"- En studie av identitetsarbetet i Linköpings Hockey Club, 1976-2003 / "We are LHC"- A Study of the Identity Strategies for Linköpings Hockey Club, 1976-2003Bengtsson, Kristofer January 2003 (has links)
<p>Syftet med uppsatsen är att undersöka hur identitetsarbetet ser ut och har sett ut i Linköpings Hockey Club. Hur har man arbetet för att stärka sin identitet? Mer konkret skulle frågan kunna utformas: Hur har LHC arbetat med klubbkänslan och hur har det arbetet sett ut och förändrats mellan 1976-2003. Tanken är att denna undersökning också ska kunna hjälpa lärare att förstå hur elevers identitet skapas, både i och utanför skolan. </p><p>Analysen genomförs med hjälp av tre teman; amatörism professionalism, vi dem och fostran förebilder. Studien visar att LHC arbetat med ett flertal strategier för att stärka sin identitet. Främst handlar det om att värna om de ideal man skapat och bevarat sedan klubben bildades 1976. Det gör man genom att fostra ungdomarna till "rätt" värderingar, värva spelare med noggrannhet, aktivt arbeta med internrekryteringar, eftersträva hockeykunnande i alla delar organisationen, samt balansera mellan ideellt och professionellt.</p><p>I undersökningen visas hur vissa strategier uppkommit, förändrats eller bevarats genom åren. Varje strategi fyller sin unika funktion och riktar sig till olika målgrupper. Vissa strategier är riktade mot de som finns i klubbens periferi. Här hittar vi exempelvis strategierna som ska värva nya medlemmar till gruppen och göra gruppen större. Strategierna som är riktade mot klubben centrum, internrekrytering etcetera, är tänkta att på ett naturligt sätt slussa in nya människor in i Linköpings Hockey Clubs innersta. De människorna ska precis som de igår och de idag, stolt kunna säga: "det är vi som är LHC". </p><p>I skolan är det inte alltid givet att en vi - dem-gruppering för positiva konsekvenser. Det kan visserligen stärka en grupp, men det kan också leda till att fördomar mot andra ökar. I praktiken kan det handla om allt från rivalitet mellan teoretiska och praktiska utbildningar till fördomar om invandrare. Därför är det viktigt att lärare är uppmärksamma på dessa processer så att lärare kan bistå och skydda eleverna i deras identitetsskapande.</p>
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Förhållningssätt till högre studier hos tredje årets gymnasieelever vid studieförberedande program : en intervjustudieLindqvist, Elina, Söderman, Andrea January 2009 (has links)
<p> </p><p>Syftet med studien var att undersöka förhållningssätt till högre studier, hos tredje årets gymnasieelever vid studieförberedande program. Utifrån tidigare forskning har faktorerna betyg, personliga mål, status i relation till utbildning och utbildningstradition används för att analysera resultatet i studien. Intervju användes som metod, där fem intervjuer genomfördes. Resultatet gav en inblick i hur betyg, personliga mål, status i relation till utbildning, samt utbildningstradition har inverkat på elevernas förhållningssätt till högre studier.</p>
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