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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 121 to 124 of 124 (0.018 seconds)Spelling suggestions: "subject:"“tomás”"" "subject:"“tomou”""
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Old testament texts in Malagasy contexts: an analysis of the use of the old testament in three religious contexts in MadagascarRazafindrakoto, Georges Andrianoelina 30 June 2006 (has links)
The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity.
The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa. / Biblical and Ancient studies / D. Th (Old Testament)
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| 122 |
Old testament texts in Malagasy contexts: an analysis of the use of the old testament in three religious contexts in MadagascarRazafindrakoto, Georges Andrianoelina 30 June 2006 (has links)
The Old Testament, which is one of the first books in the Malagasy language, plays an important role in the religious and cultural life of most people in Madagascar, for instance in an increasing tendency to use Old Testament texts in Malagasy religious contexts, which is noticeable both within and outside mainstream Christianity.
The first such case illustrating this trend within the Church is the Malagasy Roman Catholic Church's (MRCC's) application of certain texts in the famadihana (turning of the dead), a custom reflecting traditional Malagasy practices in their strongest form. Almost all the Malagasy churches from their beginning have unsuccessfully attempted to abolish it. Therefore, the MRCC decided to base it on biblical texts and incorporated it in her liturgy in order to make it a Christian celebration. Among the texts used here are: Genesis 49: 33-50: 13; Exodus 13: 19 and Exodus 20: 12. The second case is the Malagasy Lutheran Church's (MLC's) employment of Old Testament texts to create certain items for Nenilava (Tall mother), the founder of the revival movement of Ankaramalaza, who was acknowledged by this Church and the members of this movement as a prophetess and priestess. To demonstrate these roles, and at the same time to confirm her consecration, the MLC and the `children of Ankaramalaza' made for her a priestly robe modelled on the high priest's garments described in Exodus 28 and a silver crown related to Deuteronomy 28. The use of the Old Testament outside the Church is illustrated by the third case, investigating traditio-practitioners' applications of Old Testament texts in their religious practices. Examples include: 1) Exodus 3:1-3; Leviticus 14: 1-8; Jeremiah 8: 22, used in traditional healing; 2) Exodus 3: 5b; Job 33: 6a; Psalm 121: 8a, employed as religious slogans; 3) Leviticus 1-6, applied in traditional sacrifices and offerings; and 4) Psalm 113: 5-6; Genesis 2: 18, 22, employed as references for morality. This project, which describes and analyses how and why the Old Testament is used by different people, Christian and traditionalist, in Malagasy religious contexts, is aimed at developing an interpretive model based on these three cases. More specifically, it seeks to show how the Old Testament can be interpreted and used in contemporary Madagascar/Africa. / Biblical and Ancient studies / D. Th (Old Testament)
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Autorité publique et conscience dynastique: études sur les représentations du pouvoir princier entre Muse et Moselle. les origines du comté de Luxembourg (Xe - début XIIe siècles)Margue, Michel January 1998 (has links)
Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished
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| 124 |
Dis au potier qu'il me fasse un kôtôn: archéologie et céramique de l'Antiquité tardive à nos jours dans la TT29 à Cheikh Abd el-Gourna, EgypteBavay, Laurent 12 February 2008 (has links)
Depuis 1999, le Centre de recherches archéologiques de l'Université libre de Bruxelles a entrepris l'étude de la tombe thébaine numéro 29 à Cheikh Abd el-Gourna, construite pour le vizir et maire de la ville Aménémopé sous le règne d'Amenhotep II (vers 1425-1401 av. J.-C.). La fouille du monument, sous la direction du Professeur Roland Tefnin, a été menée suivant deux axes de recherches. Le premier, dans une perspective synchronique, visait à étudier les aménagements et le fonctionnement d'origine de la tombe, sous la 18e dynastie. Le second, dans une perspective diachronique, visait à reconstituer l'histoire du monument et de ses occupations successives jusqu'à l'intervention de la mission. La thèse porte sur les résultats de cette seconde approche, et plus particulièrement sur l'analyse des occupations de l'antiquité tardive et post-antiques. Celles-ci se distinguent par une affectation de l'espace différente de sa fonction d'origine :la tombe n'est plus utilisée comme lieu de sépulture et de culte funéraire mais comme habitation. La fouille a ainsi livré les vestiges d'une installation érémitique datée des VIIe et VIIIe siècles de notre ère, associés à un matériel archéologique et épigraphique particulièrement abondant, ainsi que les ruines d'une maison villageoise construite durant la seconde moitié du XIXe siècle. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished
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