Typescript (photocopy). / Digitized by Kansas Correctional Industries

Call number: LD2668 .T4 1979 A278 / Master of Science

Call number: LD2668 .T4 1979 F47 / Master of Science

Call number: LD2668 .T4 1979 R619 / Master of Science

Ce mémoire propose une étude à la croisée du religieux et du politique mettant en parallèle la pensée du pape Benoît XVI avec la théorie du Choc des civilisations de Samuel Huntington. L'analyse des écrits de ce pape théologien fait ressortir son approche critique de la modernité et de l'héritage des lumières, dans un contexte de crise culturelle et spirituelle de l'Occident. Dans une époque marquée par une dynamique interculturelle aussi incontournable qu'imprévisible, Benoît XVI se révèle un ardent défenseur d'une réconciliation entre la raison sécularisée et la foi chrétienne au sein de la culture occidentale. Contrairement à Huntington qui développe une grille de lecture où l'élément religieux représente le mur ultime séparant les grands ensembles culturels du monde, Benoît XVI affirme que l'ouverture à la vérité, présente dans chaque grande tradition religieuse de l'humanité, permet, en principe, une rencontre positive entre celles-ci. Ainsi, le Saint-Père considère que ce n'est pas la religion, mais plutôt le renoncement à la recherche de la vérité sur l'homme et sur Dieu qui représente l'obstacle le plus grand à la rencontre interculturelle. Enfin, alors qu'Huntington préconise un renoncement définitif à l'universalité des valeurs occidentales, Benoît XVI prend plutôt le pari d'un renoncement à l'universalité illusoire de la « civilisation technologique » pour redécouvrir le sens véritable de la fraternité chrétienne à l'échelle de l'humanité. Ce mémoire conclut donc que s'il existe une convergence entre les deux approches quant à l'importance de la religion et de la culture dans les relations entre les peuples et les états, des divergences fondamentales existent, tant au niveau de la perspective historique, anthropologique et philosophique que des orientations pratiques. Ceci permet d'affirmer que l'approche interculturelle de Benoît XVI ne peut pas être interprétée comme étant une approche huntingtonienne.

The Bunyaviridae family is one of the largest among RNA viruses, comprising more than 350 serologically distinct viruses. The family is classified into five genera, Orthobunyavirus, Hantavirus, Nairovirus, Phlebovirus, and Tospovirus. Orthobunyaviruses, nairoviruses and phleboviruses are maintained in nature by a propagative cycle involving blood-feeding arthropods and susceptible vertebrate hosts. Like most arthropod-borne viruses, bunyavirus replication causes little damage to the vector, whereas infection of the mammalian host may lead to death. This situation is mimicked in the laboratory: in cultured mosquito cells no cytopathology is observed and a persistent infection is established, whereas in cultured mammalian cells orthobunyavirus infection is lytic and leads to cell death. Bunyaviruses encode four common structural proteins: an RNA-dependent RNA polymerase, two glycoproteins (Gc and Gn), and a nucleoprotein N. Some viruses also code for nonstructural proteins called NSm and NSs. The NSs protein of the prototype bunyavirus, Bunyamwera virus, seems to be one of the factors responsible for the different outcomes of infection in mammalian and mosquito cell lines. However, only limited information is available on the growth of bunyaviruses in cultured mosquito cell lines other than Aedes albopictus C6/36 cells. Here, I compared the replication of Bunyamwera virus in two additional Aedes albopictus cell clones, C7-10 and U4.4, and two Aedes aegypti cell clones, Ae and A20, and investigated the impact of virus replication on cell function. In addition, whereas the vertebrate innate immune response to arbovirus infection is well studied, relatively little is known about mosquitoes’ reaction to these infections. I investigated the immune responses of the different mosquito cells to Bunyamwera virus infection, in particular antimicrobial signaling pathways (Toll and IMD) and RNA interference (RNAi). The data obtained in U4.4 cells suggest that NSs plays an important role in the infection of mosquitoes. Moreover infection of U4.4 cells more closely resembles infection in Ae and A20 cells and live Aedes aegypti mosquitoes. My data showed that the investigated cell lines have various properties, and therefore they can be used to study different aspects of mosquito-virus interactions.

Since the 1979 revolution the Iranian popular culture, specifically the popular music, has turned into a peculiar landscape complicated by politics, regulations, technology and the border-crossing of resources. The Islamic Republic’s initial ban on popular music caused a massive exodus of artists and producers out of the country and eventually to Los Angeles. There, the popular music industry’s resources and talents reunited and resumed their production. At the same time, inside Iran, the absence of a popular culture (Iranian or otherwise) created a vacuum in the public sphere that the government-endorsed mystic art-house cinema and traditional music could not fill. The Iranian public turned to its now-exiled pop artists and despite the ban, the cassettes and videotapes of the Los Angeles productions flooded the black markets. Thereafter, when describing music, the terms diasporic and popular became synonymous for Iranians. The present study examines the relevance of the Iranian diasporic popular culture to the construction of the Iranian youth identity and identifies global satellite age trends from within the diaspora that subvert or revise the hegemonic order of Tehrangeles popular culture. / text

The administration of initiation rites by an ecstatic specialist, now known to western scholarship by the general designation of ‘shaman’, has proven to be one of humanity’s oldest, most widespread, and continuous magico-religious traditions. At the heart of their initiatory rituals lay an ordeal – a metaphysical journey - almost ubiquitously brought on by the effects of a life-changing hallucinogenic drug experience. To guide their initiates, these shaman worked with a repertoire of locally acquired instruments, costumes, dances, and ecstasy-inducing substances. Among past Mediterranean cultures, Semitic and Indo-European, these sorts of initiation rites were vital to society’s spiritual well-being. It was, however, the mystery schools of antiquity – organizations founded upon conserving the secrets of plant-lore, astrology, theurgy and mystical philosophy – which satisfied the role of the shaman in Greco-Roman society. The rites they delivered to the common individual were a form of ritualized ecstasy and they provided an orderly context for religiously-oriented intoxication. In the eastern Mediterranean, these ecstatic cults were most often held in honour of a great mother goddess and her perennially dying-and-rising consort. The goddess’ religious dramas enacted in cultic ritual stressed the importance of fasting, drumming, trance-inducing music, self-mutilation, and a non-alcoholic ritual intoxication. Far and wide the dying consort worshiped by these cults was a god of vegetation, ecstasy, revelation, and salvation; by ingesting his body initiates underwent a profound mystical experience. From what limited information has survived from antiquity, it appears that the rites practiced in the eastern mystery cults were in essence traditional shamanic ordeals remodeled to suit the psychological needs of Mediterranean civilization’s marginalized people. This paper argues that the myths of this vegetable god, so-called ‘the Divine Bridegroom,’ particularly in manifestation of the Phrygian Attis and the Greek Dionysus, is deeply rooted in the life-cycle, cultivation, treatment, consumption of a tree-born hallucinogenic mushroom, Amanita muscaria. The use of this mushroom is alive and well today among Finno-Ugric shaman and this paper explores their practices as one branch of Eurasian shamanism running parallel to, albeit in a different time, the rites of the Phrygian goddess. Using extant literary and linguistic evidence, I compare the initiatory cults long-assimilated into post-agricultural Mediterranean civilization with the hallucinogen-wielding shaman of the Russian steppe, emphasizing them both as facets of a prehistoric and pan-human magico-religious archetype.

There have been two key difficulties concerning the study of indigenous rituals, religious conversion and change among the Igbo of South-eastern Nigeria, both before and after the missionary upsurge of the mid-nineteenth Century. First is the inadequate awareness or lack of reflexivity by some scholars regarding the resilience of the Igbo indigenous religions. Second is the neglect of oral sources and the overdependence on missionary archives. This thesis draws on field research on the Presbyterian Church of Nigeria (PCN) and the Ogo society in Amasiri. The research method follows a triangulation research design which incorporates an ethnographic methodology. This involves participant observation and interviews, thus allowing for a set of guidelines that connect theoretical paradigms to strategies of inquiry and methods for collecting empirical data. Within the Amasiri clan it is expected that every male will be initiated into the Ogo society as a means of attaining manhood as well as incorporation into the adult group. Refusal to be initiated into the society amounts to ostracisation and a loss of social relevance. The thesis examines the establishment, growth and impact of Christianity among the Amasiri clan in its different phases (colonial and post-colonial eras) - 1927-2008. It demonstrates the interaction between Amasiri indigenous religions and Christianity, in order to show how and to what extent the Ogo society has endured over time. The thesis analyses specific beliefs and ritual practices of the Ogo society and Christianity, paying close attention to the resultant tensions as well as the dynamic of acquired and lived religious identities. In view of the complex patterns of interaction between Christianity and the Ogo society, the thesis explores the following questions: What makes the Ogo society an integral part of the socio-religious life of Amasiri and what powers and identity does it confer on initiates? How are these predominantly indigenous cultural features, expressed within Christian spirituality? What effect does the construction and negotiation of religious identities have on the interaction and co-existence of Christians and members of the Ogo society? Furthermore, three themes were central to this research: the first is the gender dynamic of initiation processes into the Ogo society. The second is the pattern of religious change, identity and politics of Christianity and indigenous cultures. The third is analysing the need for and limits on effective dialogue between Christians and members of the Ogo society. The thesis raises a crucial question, whether religious conversion is partial or total repudiation of indigenous cultures. These analyses propose a viable means of negotiation between Christianity and the Ogo society in Amasiri. It sets the stage for a dialogue between Christianity and the Ogo society, a dialogue that takes the indigenous context seriously.

Surface, Skin, Facade, Countenance, Resistance, Chinchorro Mummies,Touch, Mark Making, Residue, Intuition, Repression, Indigestion, Disassemble, Blighted,Components, Body as Containers, Levels of Hierarchy, Absorption, Plastination, Modernism and Containment, Vanitas, Disembodied, Embodiment, Fragmentation, Arches, Gothic, Typology, Stacking of Cultures, Slippage.