Excavations at the site of Sajara-patac in the upper Huallaga basin offer an opportunity to understand the nature of use of ritual space during the Early Horizon. The new evidence from Sajara-patac revealed the integrated relationship among ritual activities, feasting, and renovation of ceremonial architectures. Though the way of using ritual space at Sajara-patac shows its affiliation to Chavín sphere of interaction, religious ideology of Chavín de Huántar was accepted through local re-interpretations. / Las excavaciones realizadas en el sitio de Sajara-patac, en la cuenca del alto Huallaga, ofrecen una oportunidad de entender la naturaleza del manejo del espacio ritual durante el Horizonte Temprano. Las nuevas evidencias han revelado la relación integral entre las actividades rituales, los festines y la renovación de arquitectura ceremonial. Aunque el manejo del espacio ritual en Sajara-patac muestra su filiación a la esfera de interacción chavín, la ideología religiosa de Chavín de Huántar fue aceptada mediante interpretaciones locales.

Although research flourishes on the ceremonial centers of the Andean Formative period, at the same time remarkably little is understood about the basic functional parameters of these centers. Ultimately, we need to be answering basic questions about why these centers were built, who they functioned for, and what needs they served. This paper argues that although the evidence is clear that they were ritual centers, the application of devotional models derived from modern religious practice is not congruent with observations about the particular site of Chavín de Huántar. Instead, the configuration of this prominent center appears to confirm that the site primarily reflects strategies of leading and secondary elite for increasing hierarchical differentiation within the social and political dimensions of Formative society. / Aunque las investigaciones acerca de los centros ceremoniales del Periodo Formativo son numerosas, al mismo tiempo, curiosamente, poco se ha entendido acerca de sus parámetros funcionales. En el fondo, se necesitan responder preguntas elementales acerca de porqué se construyeron estos centros, para quién funcionaron y a qué propósitos sirvieron. Si bien la evidencia es clara acerca de su carácter ritual, la aplicación de modelos devocionales derivados de prácticas religiosas modernas no es congruente con las observaciones realizadas acerca del singular sitio de Chavín de Huántar. En cambio, la configuración de este prominente centro parece confirmar que refleja, principalmente, estrategias de liderazgo y la presencia de elites secundarias.

This study was developed in order to propose the ceremonial systematization of solemn events that take place at the Universidade Federal de Santa Maria (UFSM). Bibliographical researches were performed, and questionnaires were send to the Federal Institutions of Higher Education of the South Region and to the main authorities of the UFSM that are directly involved with solemn events. Analyzing the obtained information and based on the experience of the author, a Ceremonial Manual was elaborated, mainly directed to workers involved with institution events. Using a clear and accessible language, the Ceremonial Manual aims at diminishing frequent doubts, explaining basic ceremonial concepts in a simple way that is easily understood. The Ceremonial Manual contains information about table composition, precedence order at the UFSM, speech order, flags, anthems, academic dresses and examples of scripts, standardizing the procedures and contributing to a more harmonic and coherent practice in the ceremonial of solemn events held at the Institution. / Este estudo foi desenvolvido com o objetivo de propor a sistematização do cerimonial dos eventos solenes realizados na Universidade Federal de Santa Maria (UFSM). Foram realizadas pesquisas bibliográficas e foram enviados questionários às Instituições Federais de Ensino Superior da Região Sul e às principais autoridades da UFSM, diretamente envolvidas com eventos solenes. Analisando as informações obtidas e com base na experiência profissional da autora, elaborou-se um Manual de Cerimonial, que tem como público-alvo os servidores que trabalham com eventos universitários. Numa linguagem clara e acessível, o Manual de Cerimonial busca dirimir as dúvidas mais frequentes, explicando os conceitos básicos de maneira simples e de fácil entendimento. O Manual de Cerimonial contém informações sobre composição de mesa, ordem de precedência na UFSM, ordem dos discursos, bandeiras, hinos, vestes talares e exemplos de roteiros, padronizando as ações e contribuindo para uma prática mais harmônica e coerente nos cerimoniais dos eventos solenes realizados na Instituição.

Multiple ceremonial centers dating to the Formative Period have been discovered in the middle Jequetepeque Valley, especially in the region of the Hamacas Plain. However, the relationships among these centers have not been discussed with appropriate chronological control. The author conducted an archaeological study during three field seasons mainly in the region of the Hamacas Plain, and an area near the modern village of Tembladera, located approximately 5 kilometers to the southeast. In this article, previously collected chronological data from these sites are evaluated for the middle Jequetepeque Valley. New data provide insight into the relationships between these centers, now making it possible to establish a fine-grained chronology over three phases: the Hamacas Phase (1500-1250 cal BC), the Tembladera Phase (1250-800 cal BC) and the Lechuzas Phase (800-550 cal BC). The results of this research suggest that the location of the ceremonial centers gradually shifted to the east. An attempt is made to explain why local populations abandoned the previous centers in favor of new locations to the east, from both an ecological and an ideological perspective. / En el valle medio de Jequetepeque, en especial en la zona de la Pampa de las Hamacas, existe un gran número de centros ceremoniales del Periodo Formativo, los que no han sido estudiados de manera adecuada, ni se ha establecido entre ellos los vínculos o relaciones de contemporaneidad que podrían aportar en su explicación. El autor del presente artículo dirigió un proyecto arqueológico de tres temporadas en la región de la Pampa de las Hamacas y el área colindante al pueblo moderno de Tembladera, unos 5 kilómetros al sureste. En este trabajo se reevaluarán los datos de las investigaciones anteriores acerca del ordenamiento cronológico de los centros ceremoniales formativos en esta parte del valle, y se los contrasta con la nueva información obtenida a partir de este proyecto, el que ofrece una nueva perspectiva para dichas relaciones y hace posible establecer una detallada tabla cronológica de más de tres fases: Hamacas (1500-1250 a.C. [calib.]), Tembladera (1250-800 a.C. [calib.]) y Lechuzas (800-550 a.C. [calib.]). Los resultados de las investigaciones sugieren que la ubicación de los centros ceremoniales se trasladaba gradualmente hacia el este. Aquí se propone una hipótesis para explicar por qué la población local abandonó el centro anterior y apostó por una nueva ubicación, al este, por medio de perspectivas ecológicas e ideológicas.

The archaeological excavations carried out by the Wiese Foundation at the Templo Viejo, Pachacamac (1986-1990), considered as one of the ancient oracles of the Lima culture, produced valuable information about this old building concerning to its ceremonial spaces, constructive phases, environmental impacts, and associated ceramics. Based on this evidence, it is assumed that during the Early Intermediate Period, the Templo Viejo became the major ceremonial building of Pachacamac and the center of the political and religious entity of the Lurín Valley. Judging from the remains found in dense middens located nearby this building, it seems that adverse environmental conditions characterized the Early Lima phase. During this time, there was a high consumption of food as result of the rituals and ceremonies taking placehere, perhaps this temple received pilgrims from the Lurín and Rímac Valleys because Pachacamac was already recognized the most important oracle of the Lima culture. During the Middle Horizon Pachacamac consolidated its reputation over larger areas of the Andes. / Las investigaciones arqueológicas conducidas por la Fundación Wiese en el Templo Viejo de Pachacamac (1986-1990), considerado como uno de los viejos oráculos asignado a la cultura Lima, permitieron contar con información precisade la ocupación del viejo edificio, sus espacios ceremoniales, cambios constructivos, afectaciones medioambientales y los componentes cerámicos asociados a este proceso. Por la información recuperada, se asume que el Templo Viejo, durante el Intermedio Temprano, se convierte en el templo mayor del conjunto ceremonial de Pachacamac y en el centro de la entidad político-religioso del valle de Lurín. En este sitio se instalaron los líderes que administraban la religión y la economía de las comunidades del valle. Por los hallazgos de densas capas de basura ubicados en los taludes externos y áreascercanas al edificio Lima, se advierte que durante la etapa Lima Temprano, las condiciones medioambientales fueron negativas para sus ocupantes. Durante este tiempo, hubo un elevado consumo de alimentos como resultado de los rituales o ceremonias públicas que se realizaron en el antiguo oráculo, quizás el templo recibía muchos peregrinos de los valles de Lurín y Rímac, debido a que Pachacamac ya era reconocido como el oráculo más importante de la entidad Lima en la Costa Central. A partir del Horizonte Medio su fama se acrecienta en gran parte del territorio andino.

This thesis recognises the great significance of 'walkabout' as a major trading tradition whereby the Dreaming paths and songlines formed major ceremonial routes along which goods and knowledge flowed. These became the trade routes that criss-crossed Australia and transported religion and cultural values. The thesis also highlights the valuable contribution Aboriginal people made in assisting the European explorers, surveyors, and stockmen to open the country for colonisation, and it explores the interface between Aboriginal possession of the Australian continent and European colonisation and appropriation. Instead of positing a radical disjunction between cultural competencies 'before' and 'after', the thesis considers how European colonisation of Australia (as with other colonial settings) appropriated Aboriginal competence in terms of the landscape: by tapping into culinary and medicinal knowledge, water and resource knowledge, hunting, food collecting and path-finding. As a consequence of this assistance, Aboriginal Dreaming tracks and trading paths also became the routes and roads of colonisers. This dissertation seeks to reinstate Aboriginal people into the historical landscape of Australia. From its beginnings as a footnote in Australian history, Aboriginal society, culture, and history has moved into the preamble, but it is now time to inscribe Aboriginal people firmly in the body of Australian history.

While much research has examined the intricate interactions associated with the harvesting of wild animals for human consumption, little work has been undertaken in attempting to understand the greater socio-cultural significance of such use. In addition, to properly understand such systems of interaction, an intimate knowledge is required with regard to the rationale or motivation of resource users. In present day Mali, West Africa, the population perceives and upholds wildlife as a resource not only of valuable animal protein, in a region of famine and drought, but a means of generating income. The animal parts trade is but one mechanism within the larger socio-cultural structure that exploits wildlife through a complex human-environmental system to the benefit of those who participate. Moreover, this informal, yet highly structured system serves both cultural and outsider demand through its goods and services. By using traditional ethnographic investigation techniques (participant observation and semi-structured interviews) in combination with thick narration and multidisciplinary analysis (sociocultural and biological-environmental), it is possible to construct a better understanding of the functions, processes, and motivation of those who participate. In a world where there is but only a limited supply of natural and wild resources, understanding human-environmental systems is of critical value. / Graduation date: 2003

Thesis (Ph. D.)--University of Chicago, Dept. of Art History, June 2003. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--University of Calgary, 1999. / Mode of access: World Wide Web. Includes bibliographical references.

這篇論文以出土青銅禮器為主要研究對象，結合傳世文獻，嘗試對西周到 春秋時期周人貴族階層的婚姻加以討論。鑒於婚姻在周代禮儀制度當中具有相 當突出的地位，考察婚姻在一個以宗族為主體、以禮儀為規範的社會當中如何 運作和演變，就成了本文最為關切的問題。依據「西周」和「春秋」的分期，論文被分為「上編」和「下編」兩部分 進行撰寫。在整理和考察出土文獻中所記載的婚姻關係之後，文章著重討論了西周貴族婚姻所奠基的社會和政治基礎，由此揭示了西周時期兩大貴族群體在 婚姻方面的不同習慣與特點。儘管在西周時期，一系列植根於獨特政治和社會 土壤的婚姻原則已經開始形成，但隨著宗周覆滅，春秋時期已無法在原有的政 治、社會機制上維持周人貴族固有的婚姻習慣。即便在諸侯國地區延續和維持 了一部分西周的婚姻原則及婚姻禮儀，但這種維持實際為了應對新的時代局勢， 其中依然包含了許多對舊有婚姻制度和禮儀的改造。最後，通過討論在「禮儀」 框架下兩個時代在安置婚姻事務方面所呈現出來的不同特點，本論文進而試圖 對「禮儀」在這一階段婚姻活動中所起到的作用進行回顧。