Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2014-12-22T13:28:41Z No. of bitstreams: 1 Dissertação - Luana Nunes Martins de Lima - 2014.pdf: 2493286 bytes, checksum: 3fd8d78e29b5a4b845dc8924eb03903e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2015-01-26T13:20:05Z (GMT) No. of bitstreams: 1 Dissertação - Luana Nunes Martins de Lima - 2014.pdf: 2493286 bytes, checksum: 3fd8d78e29b5a4b845dc8924eb03903e (MD5) / Made available in DSpace on 2015-01-26T13:20:05Z (GMT). No. of bitstreams: 1 Dissertação - Luana Nunes Martins de Lima - 2014.pdf: 2493286 bytes, checksum: 3fd8d78e29b5a4b845dc8924eb03903e (MD5) Previous issue date: 2014-03-14 / The Romaria de Nossa Senhora Aparecida is a feast that takes place in Kalunga communities Diadema ans Ribeirão, in Teresina de Goiás. The main objective of this research was to investigate how the festive rituals of the Romaria de Nossa Senhora Aparecida act in the production of an symbolic territory (or several symbolic territories), in the emergence of territoriality, in the construction of a territorial identity for the Kalunga communities where it occurs. We inquire, therefore: How does the feast strengthens the ties between the residents and those with their own territory? What measure and how the festive rituals reproduced by the collective memory are configured as producers of a territorial identity? What senses and "spatial feelings" the feast, as experience and tradition, evokes in the communities? How are the feast influences in the (re) production of space and how it changes because of that? The methodological procedures performed were the literature review in books, articles, magazines and other; fieldwork with participant research, semi-structured interviews, Participatory Rural Appraisal techniques and Oral History. The cataloging and interpretation of transcriptions of material collected in the fieldwork were supported by Content Analysis. It was possible to understand how the Romaria de Nossa Senhora Aparecida is important for the local culture and how in it are consolidated many strategies and power relations, institutionalized or not, of political, economic, social or territorial nature. But is its symbolic character, the existence of feelings of belonging, familiarity, security, affection, relation with the sacred that characterize the presence of the place in the pilgrimage territory. Thence, we defend the possibility of reflection about the territory-place, a relational perspective between these two concepts. As a conclusion of the research, we consider the need to situate the feast on its territorial and temporal context of existence, because it is what will define their idiosyncratic peculiarities. We ponder further that the pilgrimage also acts in shaping of the territory of communities by means of the territoriality of its people. And it provides a certain world-view about the lived space, as well as the territory gives to pilgrimage a sense of being. This interrelation is essential for the formation of territorial identity of communities Kaluga Diadema and Ribeirão. / A Romaria de Nossa Senhora Aparecida é uma festa que ocorre nas comunidades Kalunga Diadema e Ribeirão, em Teresina de Goiás. O principal objetivo dessa pesquisa foi investigar como os rituais festivos da Romaria de Nossa Senhora Aparecida atuam na produção de um território (ou vários territórios) simbólico(s), no surgimento de territorialidades, na construção de uma identidade territorial para as comunidades Kalunga nas quais ela ocorre. Indagamos, portanto: De que forma a festa fortalece os laços entre os moradores e destes com seu próprio território? Em que medida e de que maneira os rituais festivos reproduzidos pela memória coletiva configuram-se como produtores de uma identidade territorial? Que sentidos e “sentimentos espaciais” a festa como experiência e como tradição suscita nas comunidades? Como a festa exerce influência na (re)produção do espaço e como ele se altera em função da mesma? Como procedimentos metodológicos, foram feitos: a revisão bibliográfica em livros, artigos de periódicos, revistas e outros; trabalhos de campo com realização de pesquisa participante, entrevistas semi-estruturadas, técnicas do Diagnóstico Rural Participativo e da História Oral. A catalogação e a interpretação das transcrições dos materiais coletados em campo foram subsidiadas pela Análise do Conteúdo. Foi possível compreender como a Romaria de Nossa Senhora Aparecida é importante para a cultura local e como nela se consolidam muitas estratégias e relações de poder, institucionalizadas ou não, de cunho social, político, econômico e territorial. Mas é o seu caráter simbólico, a existência de sentimentos de pertencimento, de familiaridade, de segurança, de afeição, de relação com o sagrado que caracterizam a presença do lugar no território da romaria. Daí, defendemos a possibilidade de reflexão sobre o território-lugar, numa perspectiva relacional entre esses dois conceitos. Como conclusão da pesquisa, consideramos a necessidade de situar a festa em seu contexto territorial e temporal de existência, pois isso é que vai definir suas particularidades idiossincráticas. Ponderamos, ainda, que a romaria também atua na conformação do território das comunidades por meio das territorialidades de seus sujeitos. E ela fornece uma determinada visão de mundo sobre o espaço habitado, assim como o território confere à romaria um sentido de ser. Essa inter-relação é essencial para a formação da identidade territorial das comunidades Kalunga Diadema e Ribeirão.

A dissertação de mestrado a ser apresentada tem como foco a experiência da devoção a Nossa Senhora Aparecida. Desta maneira, desde 2010, faço trabalho de campo em Aparecida do Norte, cidade do interior de São Paulo, junto aos devotos de vários lugares do país, acompanhando a forma como se relacionam com a Santa Aparecida, fazendo promessas, romarias. Assim, dividi minha dissertação em duas partes, que são, porém, interligadas. Na primeira parte, faço uma etnografia de uma romaria à pé (100km) de São José dos Campos (SP) até Aparecida, à qual acompanhei. A segunda parte trata da circulação de objetos e palavras de devoção, estes que possuem agência e transformam mundos e curam pessoas. Em Ensaio sobre a promessa tenho como autores clássicos norteadores Walter Benjamin, Victor Turner, Marcel Mauss. Tento entender a promessa muito além de uma forma direta da fórmula: dar, receber e retribuir. Ou seja, faço reflexões que me fazem pensar que entre estes verbos e ações transformadores, existem piscadelas, detalhes, mosaicos e muitas quinquilharias e inúmeras miudezas de coisas, sendo assim, foi preciso atentar para as fendas, os interstícios, os pontos crepusculares. Portanto, volto o olhar para a promessa enquanto circulação, movimento, passagem e espera. A promessa ou a graça não constituem um fim em si, o que mais me absorveu em campo foram os redemoinhos, os caminhos e os movimentos e toda a circulação de devotos, objetos, sacrifícios e palavras de fé. A circulação é o próprio motor da promessa, esta que só se estabelece na medida em que existem relações de intimidade entre Nossa Senhora Aparecida e seus devotos. Dessa forma, minha dissertação trata da experiência da devoção, da experiência do sensível, contando com muitas fotografias, músicas, contadores de histórias, amigos e estrada, pois a passagem e a estrada é o percurso mais longo, porém, mais certeiro para os que caminham com fé. E foi na estrada que eu comecei a vislumbrar que terríveis bons-espíritos me protegem, que eu quase nada não sei. Mas desconfio de muita coisa. Mas que fique claro, esta é uma etnografia, e que eu creio e não creio. Tem coisa e cousa... (Citações de João Guimarães Rosa, Grande Sertão Veredas, Rio de Janeiro: Nova Fronteira, 2001). / The research to be presented focuses on the experience of devotion to Nossa Senhora Aparecida. Thus, since 2010, I do fieldwork in Aparecida do Norte, a city in São Paulo, with devotees from many places in the country, watching how they make relation with Santa Aparecida, making promises, pilgrimages. So, I divided my research into two parts, which are, however, interrelated. In the first part: an ethnography of a pilgrimage on foot (100km) from São José dos Campos until Aparecida which I followed. The second part deals with the movement of objects and words of devotion that have agency and transform worlds and heal people. In \"Essay on the promise\", I have Walter Benjamin, Victor Turner, Marcel Mauss like the guiding classical authors. I try to understand the promise far beyond a direct way of the formula: give, receive and give back.\" It means that I do reflections which make me think that between these transformers verbs and actions, there are winks, details, mosaics and many trinkets and numerous offal of things, so it was need to look for cracks, interstices, twilight points. So, I return my gaze to the promise while circulation, movement, passing and waiting. The promise or grace do not consist in an end in itself, what most absorbed me in the field were swirls, paths and movements and all circulations of devotees, objects, words of faith and sacrifice. The movement is the engine of promise, which only is established the extent that there are intimate relationships between Nossa Senhora Aparecida and his devotees. Thus, my work is about the experience of devotion, sensitive experience, with many photographs, music, storytellers, friends and the road, because the road crossing and the route is longer but more accurate for those who walk with faith. And it was on the road I started to envision what \"terrible good-spirits protect me\", \"I do not know almost nothing. But I suspect a lot\". But, be warned, this is an ethnography, and I \"believe and do not believe. Has thing and thing...\" (João Guimarães Rosa, \"Grande Sertão: Veredas\", Rio de Janeiro: Nova Fronteira, 2001).

In the masters dissertation Koclířov by Svitavy, a place of Marian pilgrimage, is presented as a lively seat of the Czech-Moravian Fatima, the national centre of Fatima Apostolate in the Czech Republic, a unique phenomenon within the universal Catholic Church. The centre of pilgrimage was established in 1995, hence it is relatively new. Pilgrims from all over Czechia as well as foreign pilgrims come here to enjoy its unique spiritual atmosphere. The centre offers a wide range of services including a traditional monastic cake shop and Shepherd shop offering devotional articles. Spiritual seminars held here once a month, every first Saturday, are particularly popular among the pilgrims. Serene monastery complex offers many sights and invites to quiescence. A Holy Gate opened by Mons. Jan Vokál, bishop of Hradec Králové diocese, in April 2016 in the frame of the Holy Year of Mercy is yet another unique feature of the place of pilgrim. Thus Koclířov has become one of the important church centres as this privilege is usually given only to cathedrals and minsters of particular dioceses. The Czech-Moravian Fatima in Koclířov will coordinate a wide range of festivities to celebrate the 100th anniversary of apparition the Virgin Mary in Fatima in Portugal in 2017. Number of Czech dioceses and their parishes...

The town of Sakaiminato, on the western coast of Japan, has revitalized its local economy through the transformation of the downtown into a tourist destination for fans of the popular manga creator Shigeru Mizuki. The strategy used by the local community closely replicates the traditional pilgrimage patterns established in Japan; however, the focus has been shifted from a religious to secular world view. While the iconography and meaning has changed, the emotional resonance has remained the same, with fans of the series developing a shared sense of community and a connection to some trans-societal force. This attempt to link older religious practices with modern fan cultures has been further strengthened by directly tying tourism with new releases of Mizuki's work.

The thesis deals with analysis of parts of The Way of St. James which lead through Czech Republic. It analyses the present conditions of this pilgrim routes in our country, how they are used by pilgrims and how they are promoted, and compares discovered facts to the more famous routes of St. James in Europe. It also deals with possible development and future of pilgrim routes in our country and their mutual connection.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-15T11:27:24Z No. of bitstreams: 1 joannadarcdemellocroce.pdf: 3083075 bytes, checksum: 4a1b8d7b0133e71f5405dfb03d23aefe (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-15T13:01:08Z (GMT) No. of bitstreams: 1 joannadarcdemellocroce.pdf: 3083075 bytes, checksum: 4a1b8d7b0133e71f5405dfb03d23aefe (MD5) / Made available in DSpace on 2015-12-15T13:01:08Z (GMT). No. of bitstreams: 1 joannadarcdemellocroce.pdf: 3083075 bytes, checksum: 4a1b8d7b0133e71f5405dfb03d23aefe (MD5) Previous issue date: 2015-09-04 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A peregrinação tem sido apontada por diversos autores como uma jornada do indivíduo moderno em busca do contato com o sagrado ou ainda de um sujeito que parte imbuído de um sentimento de encontro com o sagrado. No entanto, ao longo da peregrinação podemos observar também isso que desde Mauss (1925) chamamos da dimensão das técnicas corporais e cujo aprendizado, transmissão e aperfeiçoamento ocorre antes, durante e depois do caminho. Ação tradicional eficaz, como define Mauss (1925) e que depende de um aprendizado, as técnicas corporais ganham na obra de Bourdieu (1994) a propriedade de serem incorporadas sob a forma de disposições duráveis. A peregrinação vista desse ângulo pode ser pensada como um espaço de troca, de aprendizado e de transmissão do habitus corporal, chamada por Bourdieu de razão prática, que nada deve ao intelecto ou à razão discursiva. Transmitidas ou introjetadas sem que passem necessariamente pela dimensão da linguagem, mas sim da prática, o habitus corporal envolvido na peregrinação constitui meu objeto de investigação. Metodologicamente essa é uma pesquisa de natureza qualitativa que se orienta pelos pressupostos da antropologia relacional. Através do uso do trabalho de campo, da observação participante e de entrevistas abertas, próprias da pesquisa qualitativa, busco compreender o processo de transmissão e aprendizagem de técnicas corporais (MAUSS, 1925) ou da incorporação do habitus (BOURDIEU, 1994) em uma rota de peregrinação denominada “Caminhos da Piedade”. A rota que busco investigar perfaz um total de 21 quilômetros, que ligam a cidade de Cataguases-MG à cidade de Piacatuba-MG. Minha questão é saber de que forma a experiência religiosa da romaria é vivenciada por um grupo de pessoas cuja preparação física e emocional implica no aprendizado de técnicas corporais capazes de ajudá-los nessa jornada e como se comporta o corpo e as emoções do peregrino dentro de seu campo de atuação, a peregrinação/romaria. Assim, o objetivo principal desta pesquisa é observar como é feita a construção do corpo e das emoções do peregrino em determinados contextos rituais, sob a hipótese de que, após passar por essa transformação social e pelo momento de communitas, tem o corpo modificado e as emoções acentuadas para chegar à Piacatuba, à Nossa Senhora da Piedade. Analisar o corpo, perceber como o corpo do peregrino é construído, e como ele se comporta atrelado às suas emoções, sentidas ou expressadas, no campo constitui meu objetivo de pesquisa. / Pilgrimage has been showed by several authors as a journey of a modern person in search connection to a sacred or yet, a human with a feeling of a sacred connection. However, during this pilgrimage we can see that since Mauss (1925) we call body technics dimension in which learning, transmission and perfectioning happen before, during and after travel. Efficient traditional action, as Mauss (1925) defines, and it depends of learning, the body technics take in the Bourdieu (1994) works the properties of been incorporated. In this point of view, the pilgrimage can be thinking as an interchange space of learning and body habits, called by Bourdieu of practical reason, that nothing owe to the intellect or a debate reason. Transmitted or introduced without pass by language dimension, but practical, the body habits involved in pilgrimage is my investigation object. Methodologically this is a research of qualitative way that gets anthropology relationship. Through the field work, observation and open interviews, qualified research, I look for understand the transmission and learnig process of body technics ( Mauss, 1925) or habits incorporation (Bourdieu, 1994) in a pilgrimage path named “Caminhos da Piedade”. The path that I am looking for is 21 kilometers long, in between Cataguases, MG and Piacatuba, MG cities. My question is to know how the religion experience pilgrimage lived deeply for a group of people that the physical and emotional get to the body technics learning to help them in this journey and how the body and emotion support in the field performance, the pilgrimage. In this way, the main object of this research is to see how is built the pilgrimage body and emotions in some ritual context, in the way that, after this social transformation and by communitas moment, has the body modified and high emotions to get from Piacatuba into Nossa Senhora da Piedade. Analyze the body, see how the pilgrimage body is build and how its holds together with its emotions, felt and expressed, in the field is my research object.

Hajj, the annual Islamic pilgrimage to Makkah, Saudi Arabia, is a unique mass gathering event that brings more than 2 million individuals from around the world. Several public health considerations, such as the spread of infectious diseases, must be taken into account with this large temporary influx of people. Gastrointestinal diseases, such as diarrhea, are common at Hajj, yet little is known about the etiology. The human gut microbiome, collection of organisms residing within the intestinal tract, has been under intense study recently, since next generation DNA sequencing technologies allow for extensive surveying of genetic material found in complex biological samples, such as those containing many different organisms. Thus, using 16S rRNA and metagenomic shotgun sequencing, we have characterized the gut microbiome of over 612 pilgrims with and without diarrhea. Several metadata factors, such as hospitalization and different comorbidities, were found to have significant effects on the overall gut microbiome composition. Metagenomic shotgun sequencing efforts revealed the presence of antimicrobial resistance genes originating from disparate regions from around the world. This study provides a snapshot of information concerning the health status of the gut microbiome of Hajj pilgrims and provides more context to the investigation of how to best prepare for mass gathering events.

This thesis presents the Marian place of pilgrimage 'Koclířov by Svitavy', the residence of the Czech-Moravian Fatima, the apostolate centre of the Czech Republic which plays a unique position within the Catholic Church. The aim of the work, coming under the geography of religion, is an in-depth study of the relatively recently established pilgrimage center, which dates back to 1995. Analyzing how this particular pilgrimage location has transformed, I have tried to decipher a total of 4 assumptions that are seemingly contradictory and illogical: the start of the location's sanctification in this extremely secular destination; the phenomenon of the Polish Pope St. John Paul II. in this area, over 250 km away from his native Wadowice and the post- secular activities of religious pilgrims. How could this formerly sleepy and remote village become a pilgrimage center of regional, national or even international importance? And how does mutual cooperation with the municipality and the local school work? To reach a relevant theoretical framing of pilgrimage throughout Europe, as well as the global context, I drew mainly from Polish literature, where pilgrimage has deeper roots and plays a traditional role. In addition, perhaps the only department of religious geography of the world is based at the...

The presented thesis deals with the work On the Holy Places (De locis sanctis) compiled by the monk and abbot Adomnán of Iona (624-704). Adomnán's work provides evidence of the unknown Gallic pilgrim Arculf about his journey to the Holy Land. Furthermore, Adomnán's text represents a complex historical source about the character of the early medieval pilgrimage during the second half of the 7th Century. Moreover, On the Holy Places offers extensive description and topography of the holy places associated with Jesus Christ's life, passion, and resurrection, hence oscillates between itinerary and hagiography. From the perspective of literary history, Adomnán's narrative has a deep-rooted background within the tradition, nevertheless, provides a significant number of innovations beyond the traditional views. The thesis contextualised Adomnán's text within the 7th-Century Iro-Scottish literary production, i.e. introduces Adomnán's new concept of pilgrimage narrative. Moreover, the text presents the first translation of On the Holy Places from Latin into Czech along with extensive commentary. The historical-critical method of Classic and Medieval studies, together with synchronous and diachronic analysis, was used. The detailed commentary contextualised Adomnán's work within the archaeological excavations...

The narrative research journey and pilgrimage into and epistemological reflection on the relevance of the Benedictine, Franciscan and Taizé monastic-mystic traditions (associative spirituality) for retreat within the Dutch Reformed tradition (disassociate spirituality) began because of a passion for, an interest in retreat and because of lack of research done on the subject. The research developed in story form as a participative active process of story development, interpretation, and reflection in which the researcher and the research subject as valued co-researchers (co-pilgrims) constructed a shared reality and new story together. Consequently, the observations and experiences reflected on may tell just as much about the researcher as about the action of retreat and the research participants. The action of retreat was not approached in a neutral, objective stance but with self-awareness, particular presuppositions, and a postmodern philosophical mindset with ideological-critical, deconstructive and inclusive thought processes. The research problem was viewed as a narrative situation of action, explained by means of empirical research, and interpreted via epistemological reflection and theological theories. The focus has not been on new or adapted theory formulation, hypotheses, or “conclusions” as such but on the empiric interaction between the experiences of Mystery (noumenon), the Jesus narrative, stories of the co-pilgrims, monastic traditions, Dutch Reformed tradition, the researchers’ own story, and those who might read the thesis. A potential amplifying or expanding of the repertoire of existing options and meanings were viewed as a possibility in the creative development of a new reality or research story. The aim was to listen to, understand, and interpret qualitatively the subjective dimension and experience of the reality (story/ies) of retreat as a situation where pilgrims (from different traditions and spiritualities) were in relation with God, self and others. The research journey took me into the life world of the monastic-mystic traditions and my own internal dialectics and story within a Dutch Reformed context. From here arose questions, engagement, and re-engagement with the monastic traditions and a new story. The concern was the beliefs and practices of the retreatants (co pilgrims) under study as beings in real-life human experiential reality, taking seriously their concerns, expressions of belief, practice, perceptions, and stories. The data from the empirical encounter was subsequently investigated, mapped with the major themes and interests highlighted and reflected on in the process. The main themes and focal points that were identified and researched were: -- The lives and stories of St. Benedict, St. Francis, and Br. Roger, their respective communities’ monastic-mystic spirituality, the way these traditions approach retreat and the way they live or express their respective monastic rules or orders in comparison with the Dutch Reformed traditions’ retreat narrative. -- The main elements of Monastic retreat namely silence, solitude, lectio divina in facilitating an awareness of God and the mystery of God as part of the journey to the inner mountain, ever deeper into his presence. -- Different types of retreat and especially the experience of monastic retreat, the experience of holy places (desert spirituality) as places saturated by prayer, Eucharist and the community of pilgrims, and retreat as pilgrimage experience. -- Retreat as ritual following a rite of passage structure of separation, marginality and reincorporation focusing on structure and anti-structure (power of liminality) as helpful tool of analysis and framework for planning of retreat. -- The potential therapeutic or pastoral care qualities of a monastic way of retreat facilitating in pilgrims, life story interpretation and new understanding of stories. The research story ended in the form of findings and the posing of possible questions for future research. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted