This dissertation examines the discursive production of mudang, also known as shamans, during the late Chosŏn Dynasty (eighteenth to nineteenth-centuries) and during the Japanese colonial period in Korea (1910-1945). The many discursive sites on mudang articulated various types of difference, often based on gender and urban/rural divides. This dissertation explores four bodies of work: eighteenth to nineteenth-century neo-Confucian reformist essays, late nineteenth-century western surveys of Korea, early twentieth-century newspapers and journals, and early ethnographic studies. The mudang was used throughout this period to reinforce gendered distinctions, prescribe spatial hierarchies, and promote capitalist modernity. In particular, institutional developments in shamanism studies under colonial rule, coupled with an expanded print media critique against mudang, signalled the needs and desires to pronounce a distinct indigenous identity under foreign rule. Chapter one traces three pre-colonial discursive developments, Russian research on Siberian shamanism under Catherine the Great, neo-Confucian writings on "mudang," and Claude Charles Dallet’s late nineteenth-century survey of Korean indigenous practices. Chapter Two examines the last decade of the nineteenth-century, studying the simultaneous emergence of Isabella Bird Bishop’s expanded discussion on Korean shamanism alongside early Korean newspapers’ social criticisms of mudang. Chapter Three looks at Korean newspapers and journals as the source and product of an urban discourse from 1920-1940. Chapter Four examines the same print media to consider why mudang were contrasted from women as ethical household consumers and scientific homemakers. Chapter Five looks at Ch’oe Nam-sŏn and Yi Nŭng-hwa’s 1927 treatises on Korean shamanism as a celebration of ethnic identity which became a form of intervention in an environment where Korean shamanism was used to justify colonial rule.

Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

The Seventh-day Adventist Church, incorporated in the United States in 1863, was driven by the belief that it was God's 'remnant church' with the work of warning the world of the imminent return of Christ. When that mission was finished the second coming would occur. In 1886 following a visit by an elderly layman, John I Tay, the whole population of Pitcairn Island desired to join the SDA church. As a result in 1890 Adventist mission work began in the South Pacific Islands. By 1895 missions had been founded in six island groups. However difficulties, both within and without the mission's control, ensured that membership gains were painfully slow in the first decades of Adventist mission in Polynesia. However before World War II the Solomons became one of the most successful Adventist mission areas in the world. After 1945 Adventism also prospered in such places as Fiji, Samoa and Tonga. Education provided the key to the gaining of accessions in a number of countries, while in others a health-medical emphasis proved important in attracting converts. Since World War II public evangelism and the use of various programmes such as welfare, radio evangelism, and the efforts of lay members contributed to sharp membership gains in most countries of the region. Of no small consequence in hindering Adventist growth was the opposition of other churches who regarded them as pariahs because of their theology and 'proselytizing'. Adventist communities tended to be introverted, esoteric and isolationist. Nevertheless Pacific islanders adapted aspects of the usually uncompromising Adventist culture. Unity of faith, practice and procedure was a valuable Adventist asset which was promoted by a centralized administration. After a century in the Pacific region its membership there has a reputation among other Adventists for its continued numeric growth and for the ferver its committment to Adventism. Nevertheless Adventism in the region faces a number of problems and its aim of finishing the Lord's work remains unfinished. / Subscription resource available via Digital Dissertations

Disciple du maître bulgare Beinsa Douno (Peter Deunov) (1864-1944), Michaël Ivanoff (1900-1986) est connu à partir de 1960 sous le nom d’Omraam Mikhaël Aïvanhov. Entre 1938 et 1985, il a donné en France un enseignement spirituel sur la Lumière, dans la lignée de l’ésotérisme chrétien de la tradition johannite, du transcendantalisme, de la kabbale, du zoroastrisme, de l’hindouisme et du bouddhisme. En 1960, au retour d’un voyage d’un an en Inde, il a élaboré le concept de laser spirituel en transposant par analogie la découverte récente du physicien américain Theodore Maiman en une pratique de méditation individuelle et collective sur la Lumière spirituelle qui aurait pour objectif d’éveiller les consciences des êtres humains dans le monde entier. Le présent mémoire de maîtrise étudie l’enseignement sur la Lumière spirituelle, appelée Vidélina en bulgare, du maître Aïvanhov de 1938 à 1980 dans l’héritage multireligieux dont il est issu, ainsi que la pratique du laser spirituel qu’il a créée à partir de 1962, à travers la recension de ses conférences et l’observation participante de cette pratique de 1980 à 1995, puis de 2011 à 2020 dans trois centres du nouveau mouvement religieux de la Fraternité Blanche Universelle de ce maître, dans le but de dégager les conditions propices à la pérennité de cette pratique spirituelle collective. / Disciple of Bulgarian Master Beinsa Douno (Peter Deunov) (1864-1944), Michaël Ivanoff (1900-1986) has been known under the name of Omraam Mikhaël Aïvanhov since 1960. Between 1938 and 1985, he taught a spiritual teaching on Light in France. This teaching was inspired by the Christian esoterism of the Johannist tradition, by Transcendentalism, Kabbalah, Zoroastrianism, Hinduism and Buddhism. When Mikhaël Ivanoff returned from India in 1960 after a one-year trip, he developed the concept of the spiritual laser, transferring by analogy the physician Theodore Maiman’s recent discovery into a practice of individual and collective meditation on the spiritual Light, which would have the aim of awakening the consciousness of human beings all around the world. The present M. A. thesis studies the teachings on the spiritual Light, called Vidélina in Bulgarian, which were given by master Aïvanhov in the period 1938 to 1980, in the multireligious heritage where they come from. It also presents the practice of the spiritual laser that he created in 1962, through the review of his lectures and the participating observation of this practice from 1980 to 1995, then from 2011 to 2020 at three centers of the Universal White Brotherhood of this master. Finally this thesis draws the adequate conditions to ensure the continuity of this collective spiritual practice.

La période pré moderne en Inde voit se développer la bhakti comme nouvelle religiosité distincte et dominer de façon quasi-totale la scène religieuse en Inde. Bien que nous n’avons pas atteint une masse critique des études qui établissent une incidence de la mystique musulmane sur la poésie dévotionnelle de Kabīr, ce papier de recherche aura pour objectif de démontrer l’existence d’un lien entre la bhakti et le soufisme indo-persan implanté depuis le sultanat de Delhi jusqu’à la fin de la période moghole en se concentrant sur une question : Dans quelle mesure les pratiques ascétiques du poète Kabīr se sont développées sous l'influence de l’idéologie et la mystique soufie? Il examine comment une figure de bhakti comme Kabīr a embrassé la conception soufie de la spiritualité dans un rapport d’emprunt et d’association intime sans modifier la généalogie hindoue de cette sensibilité dévotionnelle. Les mouvements bhakti et soufi du sous-continent n'ont pas seulement montré la quête d'un individu ou d'un groupe d'individus pour atteindre la connaissance, la grâce, ou l'unicité avec l'Être suprême, ils ont insufflé à la masse des dévots hindous et musulmans une voie unique afin de rejoindre la Réalité ultime en transcendant le phénomène des identités religieuses peu ou pas définies à cette époque d’hybridité religieuse et qui furent amplement forgées par l’idée du salut par la voie mystique indépendamment du concept de la religion tel que comprise par l’érudition moderne. / The pre-modern period in India sees the development of bhakti as a new and distinct religiosity and almost completely dominates the religious scene in India. Although we have not reached a critical mass of studies that establish an impact of Muslim mysticism on Kabīr's devotional poetry, this research paper will aim to demonstrate the existence of a link between bhakti and Indo-Persian Sufism implanted from the Delhi Sultanate to the end of the Mughal period by focusing on one question: To what extent did the ascetic practices of the poet Kabīr develop under the influence of Sufi ideology and mysticism? It examines how a bhakti figure like Kabīr embraced the Sufi conception of spirituality in a relationship of borrowing and intimate association without altering the Hindu genealogy of this devotional sensibility. The bhakti and Sufi movements of the subcontinent did not merely demonstrate the quest of an individual or group of individuals to attain knowledge, grace, or oneness with the Supreme Being, they instilled in the mass of Hindu and Muslim devotees a unique path to reach the Ultimate Reality by transcending the phenomenon of religious identities that were little or not defined in that era of religious hybridity and that were amply forged by the idea of salvation through the mystical path independently of the concept of religion as understood by modern scholarship.