L'objectif de cette étude est de comprendre le phénomène d'acculturation religieuse et son évolution en Carie, à travers les épiclèses de Zeus ainsi que les cultes et les représentations qui y sont associés. Ce travail privilégie une approche pluridisciplinaire de l'ensemble des données liées aux lieux de culte. Il nous amène à articuler toutes les sources à notre disposition en faisant appel aux diverses disciplines de l'archéologie, ainsi qu'à la philologie, l'épigraphie, la numismatique et l'iconographie, afin de mettre en place un réseau de connaissances associant l'histoire des religions et l'archéologie du culte. Cette approche a pour but de reconstituer le plus objectivement possible la vie religieuse carienne et son paysage religieux. Il s'agit d'étudier l'interaction entre les pratiques et les représentations pour comprendre le lien entre la dimension spatiale des faits religieux et la perception qu'en avaient les anciens. Ce travail de recherche s'interroge également sur les échos entre les cultes et la symbolique des éléments qui les composent. Pour chaque Zeus, il est ainsi nécessaire de déterminer le sens à donner à l'épiclèse et aux représentations qui leur sont associées et de comprendre le contexte cultuel dans lequel ils ont évolué. À travers l'étude de la figure jovienne, dont l'attribut est devenu le symbole du territoire, c'est le fonctionnement du système religieux carien dans son ensemble qui est mis en lumière. Le croisement des diverses données permet enfin d'appréhender le phénomène d’acculturation en Carie. L'objectif est de déterminer les contacts continus et directs que des cultures différentes ont eu et les modifications qu'elles ont entraînées dans les modèles culturels initiaux des divers groupes. Il convient donc de distinguer les permanences et les innovations qui se manifestent au sein de la vie religieuse dans la région. De nombreux éléments préhelléniques sont ainsi notables dans cette région particulièrement conservatrice, permettant parfois d'identifier des traces de continuité ou de réappropriation entre les cultes anatoliens et grecs. / The objective of this study is to understand the religious acculturation and changes in Caria, through Zeus' epicleses, cults and representations associated with it. This work emphasizes a multidisciplinary approach to all data related to places of worship. It leads us to articulate all the sources available to us through the use of various disciplines of archeology as well as philology, epigraphy, numismatics and iconography, to establish a knowledge network linking religious history and archeology of worship. This approach aims to reconstruct objectively as possible the Carian religious life and religious landscape. This is to study the interaction between practices and representations to understand the relationship between the spatial dimension of religious facts and the perception of them old. This research also questions the echoes between cults and symbolic elements that compose them. Each Zeus, it is thus necessary to determine the meaning of the epiclesis and representations associated with them and understand the cultic context in which they evolved. Through the study of the Jovian figure, whose attribute has become the symbol of the territory, the operation of the Carian religious system as a whole is revealed. The crossing of the various data finally allows us to understand the phenomenon of acculturation in Caria. The aim is to identify ongoing and contacts that different cultures have had and the changes they generated in the original cultural patterns of various groups. It is therefore necessary to distinguish the continuities and innovations that occur in the religious life in the region. Many pre-Hellenic elements are thus particularly notable in this conservative region, sometimes to identify traces of continuity or reappropriation between the Anatolian and Greek cults.

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Thesis (D. Min.)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 286-290).

Thesis (D. Min.)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 286-290).

Research materials will be drawn from four sources: various local historical resources, epigraphies, Daoist canon and popular literature like Tang strange writings. The project will make full use of epigraphies of local Daoist monasteries in the area of Chuzhou and local gazetteers of Zhejiang Province which inform historical development of the Ye Fashan cult in the region. / This study begins with the attempts to reconstruct the history of Palace Chapel Daoist Priest Ye Fashan and his Daoist family through analyzing the epigraphies of Ye's father, grandfather and himself. Before he died, Ye donated his houses as Daoist monasteries, which earned the clan's social reputation in the local society of Chuzhou, as well as for his offspring and local Daoist priests in the monasteries. Between the late Tang and the Song period, Ye was later worshiped as both the ancestor and local deity by the Ye clan. Local people even built ancestral temple in the Daoist monastery. Furthermore, Ye also received ample worships in many Daoist monasteries across the Chuzhou region because of his typical cultural hero activities such as making rains and controlling drought. / This thesis endeavors to explore the development of the local cult of Daoist priest Ye Fashan from the Tang Dynasty until the Song Dynasty. It aims at tracing the cult's historical and religious background within an academic context, which emphasizes studying history of Daoism and Daoist immortals in local society. / Ye Fa-shan is revered as a Daoist deity in many hagiographical sources found in the Daoist canon. The image of Ye in the Daoist hagiography is deeply influenced by strange writings and novels flourished in Tang, which emphasize the esoteric activities and thaumaturgy of Ye. His image as a Ritual Master in such narratives actually reflects the religious memory of the Tang people. Ye's esoteric image was further re-figured by new schools of Daoist ritual in the Song period. Ye was believed to be an important initiator of the Fu and Fa which were Daoist techniques to summon spirits and exorcise evils. In this thesis, the purpose of a biographical study of Ye Fashan is to acquire an archeological understanding of a Daoist cult between the Tang and the Song periods. Through an in-depth understanding of the popular literature and Daoist canon, the dissertation will try to reconstruct Ye's multiple images in local imagination and Daoist sources. / 吳真. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 203-218). / Adviser: Chi Tim Lai. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0608. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 203-218). / Wu Zhen.

This thesis will explore and discuss the religion and rituals (ancestral cult) of Afro-Caribbean societies, people of African and indigenous heritage. This thesis will also seek to answer the question of extent to which Americans have become tolerant of other people's culture and what influence, if any, have transmitted from the Afro-Caribbean people to other North American societies. The religion and rituals of four Afro-Caribbean groups will be discussed in this study.

<p>“Globalizing the Sculptural Landscape of Isis and Sarapis Cults in Roman Greece,” asks questions of cross-cultural exchange and viewership of sculptural assemblages set up in sanctuaries to the Egyptian gods. Focusing on cognitive dissonance, cultural imagining, and manipulations of time and space, I theorize ancient globalization as a set of loosely related processes that shifted a community's connections with place. My case studies range from the 3rd century BCE to the 2nd century CE, including sanctuaries at Rhodes, Thessaloniki, Dion, Marathon, Gortyna, and Delos. At these sites, devotees combined mainstream Greco-Roman sculptures, Egyptian imports, and locally produced imitations of Egyptian artifacts. In the last case, local sculptors represented Egyptian subjects with Greco-Roman naturalistic styles, creating an exoticized visual ideal that had both local and global resonance. My dissertation argues that the sculptural assemblages set up in Egyptian sanctuaries allowed each community to construct complex narratives about the nature of the Egyptian gods. Further, these images participated in a form of globalization that motivated local communities to adopt foreign gods and reinterpret them to suit local needs. </p><p> I begin my dissertation by examining how Isis and Sarapis were represented in Greece. My first chapter focuses on single statues of Egyptian gods, describing their iconographies and stylistic tendencies through examples from Corinth and Gortyna. By comparing Greek examples with images of Sarapis, Isis, and Harpokrates from around the Mediterranean, I demonstrate that Greek communities relied on globally available visual tropes rather than creating site or region-specific interpretations. In the next section, I examine what other sources viewers drew upon to inform their experiences of Egyptian sculpture. In Chapter 3, I survey the textual evidence for Isiac cult practice in Greece as a way to reconstruct devotees’ expectations of sculptures in sanctuary contexts. At the core of this analysis are Apuleius’ Metamorphoses and Plutarch’s De Iside et Osiride, which offer a Greek perspective on the cult’s theology. These literary works rely on a tradition of aretalogical inscriptions—long hymns produced from roughly the late 4th century B.C.E. into the 4th century C.E. that describe the expansive syncretistic powers of Isis, Sarapis, and Harpokrates. This chapter argues that the textual evidence suggests that devotees may have expected their images to be especially miraculous and likely to intervene on their behalf, particularly when involved in ritual activity inside the sanctuary.</p><p> In the final two chapters, I consider sculptural programs and ritual activity in concert with sanctuary architecture. My fourth chapter focuses on sanctuaries where large amounts of sculpture were found in underground water crypts: Thessaloniki and Rhodes. These groups of statues can be connected to a particular sanctuary space, but their precise display contexts are not known. By reading these images together, I argue that local communities used these globally available images to construct new interpretations of these gods, ones that explored the complex intersections of Egyptian, Greek, and Roman identities in a globalized Mediterranean. My final chapter explores the Egyptian sanctuary at Marathon, a site where exceptional preservation allows us to study how viewers would have experienced images in architectural space. Using the Isiac visuality established in Chapter 3, I reconstruct the viewer's experience, arguing that the patron, Herodes Atticus, intended his viewer to inform his experience with the complex theology of Middle Platonism and prevailing elite attitudes about Roman imperialism.</p><p> Throughout my dissertation, I diverge from traditional approaches to culture change that center on the concepts of Romanization and identity. In order to access local experiences of globalization, I examine viewership on a micro-scale. I argue that viewers brought their concerns about culture change into dialogue with elements of cult, social status, art, and text to create new interpretations of Roman sculpture sensitive to the challenges of a highly connected Mediterranean world. In turn, these transcultural perspectives motivated Isiac devotees to create assemblages that combined elements from multiple cultures. These expansive attitudes also inspired Isiac devotees to commission exoticized images that brought together disparate cultures and styles in an eclectic manner that mirrored the haphazard way that travel brought change to the Mediterranean world. My dissertation thus offers a more theoretically rigorous way of modeling culture change in antiquity that recognizes local communities’ agency in producing their cultural landscapes, reconciling some of the problems of scale that have plagued earlier approaches to provincial Roman art.</p><p> These case studies demonstrate that cultural anxieties played a key role in how viewers experienced artistic imagery in the Hellenistic and Roman Mediterranean. This dissertation thus offers a new component in our understanding of ancient visuality, and, in turn, a better way to analyze how local communities dealt with the rise of connectivity and globalization.</p> / Dissertation

This thesis examines why the cult of the sovereign goddess was considered important for the expression of royal power in mediaeval India. In literature and ritual, the goddess was conceptualized as the sovereign of heaven and earth. Her cult was heroic because it was primarily a cult of warriors: a good hero was one who worshipped the goddess for great powers, foremost among them being sovereignty. Certain ritual practices of the cult such as self-mutilation formed the criteria for a warrior- worshipper’s heroism. By assessing the available epigraphical, literary, scriptural and anthropological material, I will attempt to show that the association between Indic kingship and the cult’s belief-systems, also referred to as heroic Śāktism, was indeed an ancient one. Tracing its roots to non-Aryan religion, the cult of the sovereign goddess became a vital part of the Sanskritic kingdom, particularly from the latter half of the 6th c., when tribal kingdoms began to elevate themselves on the political map. One of the hallmarks of the cult, responsible for its pan-Indic popularity, was its syncretic nature: besides outcastes, its followers were from a number of sects. The goddess at its centre had no fixed identity but was formed of various personalities. The more public and well-attested of these was the martial goddess Durgā/Caṇḍī/Caṇḍikā, although other goddesses were also worshipped as her other aspects. In all these aspects the sovereign goddess was believed to grant the power of the king and the community. This idea was evoked in the mediaeval Indic world in an array of symbols: sacred statues, ritually empowered swords and insignia put on display for all to see, legends circulated throughout the kingdom, festivals where the sacred might of the realm was ritually reinforced. By assessing these symbols, I will attempt to show the vibrant forms whereby the connection of the cult with power was manifested in the mediaeval period.

In the ninth century, the community of St Filibert, which was established on the island of Noirmoutier in the late-seventh century, relocated five times reportedly due to pressures caused by the invasions of the Northmen. The community produced texts during the period of relocations which emphasised the agency of the Northmen and whose testimony has been readily accepted in most subsequent historical analysis. The twofold aim of this thesis is to re-examine the body of literature produced by the community in order first to measure the narrative it provides against the paradigm of flight from the Northmen, and second to understand the nature of the texts themselves. It will argue that rather than being a community in flight, the Filibertines were involved in some of the most important concerns in the ninth-century kingdoms of Louis the Pious and Charles the Bald. They were not only at the centre of successive royal patronage circles, but they developed the cult of their patron, St Filibert, through the process of relocation in both architectural and devotional spheres. Moreover, their economic activity, which had always been a concern of theirs since the late-seventh century, developed through the use of salt-pans and vineyards as well as through the donation of exemptions from taxation on the transit of goods. Overall this thesis proposes that the ninth century was, for the community of St Filibert, a period largely dominated by growth on a number of levels and argues that the texts that put flight from the Northmen at their heart were written as a method of defining an identity for a community in flux.