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A folia do Divino: experiência e devoção em São Luís do Paraitinga e Lagoinha / The folia do Divino: experience and devotion in São Luís do Paraitinga and LagoinhaAdriana de Oliveira Silva 10 November 2009 (has links)
Nesta etnografia, a devoção ao Divino Espírito Santo é abordada por um trilha menos explorada. Em vez de se postar no centro do arraial em homenagem ao Santo, segue-se em viagem com a bandeira e os cantadores da folia do Divino em seu giro peditório de casa em casa na zona rural e urbana. A antropologia da experiência é eleita como princípio de composição para um giro teórico em que a experiência dos devotos e a do Divino Espírito Santo são os principais aspectos a serem discutidos. / In this etnography, the Holy Spirit devotion is approched by a less explored trail. Instead of staying fixed in the center of the festival in honour of the Holy Spirit, the researcher goes into journey with the \"bandeira\" and the singers of the \"folia do Divino\" in their begging peregrination house to house in urban and rural areas. The anthropology of experience is elected as the composition principle for a theoretical journey in which the experience of the devotees and that of the Holy Spirit are the most important aspects to be discussed.
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Peregrinos do sertão profundo: uma etnografia da música de Elomar Figueira Mello / Pilgrims of the deep sertão: an ethnography of music of Elomar Figueira MelloAndre Kees de Moraes Schouten 07 March 2006 (has links)
Entendido como uma etnografia da música, este trabalho tem como foco da investigação o fazer musical do compositor baiano Elomar Figueira Mello, na sua intenção de comunicar uma experiência do sertão através de seus discos e em suas apresentações pelos palcos de teatros e salas de concerto metropolitanas. A partir de duas imagens que emergem da figura do compositor, tanto da análise de seus discos como em meio à experiência de campo, arrisco uma interpretação de sua obra como expressão de uma experiência sintética, liminoide, capaz de comunicar um mundo tradicional na era da reprodutibilidade técnica. / Understood as an ethnography of music, this work focuses on the music-making of the Brazilian northeastern composer Elomar Figueira Mello, in his intention to comunicate an experience of the ?sertão? through both his records and his performances in the metropolitan theatres and concert rooms. Using two images that emerge from the figure of the composer, constructed through record analyses and fieldwork experience, this work risk interpreting of his work as a synthetic experience, liminoid, able to communicates a traditional world in the age of mechanical reproduction.
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Ritual functions of the Book of Relevation: hope in dark timesVan Rensburg, Hanré Janse 06 1900 (has links)
Through a critical-functional, rather than literal, reading of the text of Revelation, this dissertation hypothesises a move beyond the paralysing constant reduction of hermeneutic meaning to two conventional poles when discussing hope – the early Christian movement’s hope through reversal, and contemporary nihilism. In order to do so in a responsible manner, it is necessary to study other research done on the topics of eschatology and hope – especially as seen in the book of Revelation. For this reason, the most popular and representative scholars of the Book of Revelation are studied. This overall look at current scholarships' views regarding the Apocalypse will help detect any possible missing elements in our approach to Revelation.
But no study of this topic can be considered near complete if other disciplines are not involved; in this case especially when moving on to a critical-functional reading of Revelation. This thesis thus features an exploratory study of the functioning of ritual and hope within the human psyche; from archaeological to psychological perspectives. This emphasises the importance of, and leads into, the possibilities of a functional reading of the Book of Revelation.
All of the above work leads to a re-evaluation of the success of hope as metanarrative for today. The suggestion is that Christian hope is not imaginary, but is irreducibly imaginative. For “reality is never just the world as it exists; it is the world as it is experienced through the lenses of social perception” (Barr 2010:636). / New Testament / D. Th. (New Testament and Early Christian Studies)
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