La répartition des chapelles rurales en Gascogne et au Pays Basque qui semble « statique » révèle dans le courant des XVIème et XVIIème siècles, une mainmise de plus en plus étroite de l’Eglise tridentine. Ce phénomène s’intensifie dans les courants des XVIIème et XVIIIème siècles, avec la construction de nouvelles chapelles majoritairement vouées au culte de Marie. L’Eglise adapte un système préexistant et le perfectionne. Elle réinvestit la culture religieuse locale, dont les chapelles rurales sont un fondement et un support de l’identité gasconne et basque. Elle favorise les pèlerinages et les processions dans ces chapelles vouées au culte de Notre Dame, sapant l’influence de certaines chapelles rurales, qui constituent pour certaines, des cadres de pratiques « superstitieuses » et « profanes », à la limite de la religion légale. Elle crée, ainsi un réseau hiérarchisé, fer de lance de la réforme tridentine. Les confréries, un clergé dévoué et dans certains cas, la présence d’un ordre religieux (couvents, monastères…) encadrent les fidèles.Les chapelles rurales constituent des relais d’une « re-catholicisation ». En effet, un vaste mouvement d’acculturation des populations rurales semble mis en place par l’Eglise tridentine. Enfin, en tant que vecteur de cette « re-catholicisation » des populations rurales, les chapelles s’intègrent dans une volonté de lutter contre le protestantisme dont la forme dans le Sud-ouest est le calvinisme. Certains sanctuaires créent de véritables zones d’influence délimitant l’aire culturelle de Gascogne et du Pays Basque. / The spreading of the rural chapels in Gascony and in the Basque Country which seems « static » reveals a growing takeover by the tridentine Church in the 16th and 17th centuries. In the 17th and 18th centuries, this phenomenon is intensified by new chapels mainly devoted to Mary. The Church adapts a pre-existing system and improves it. It reinvests the local religious culture founded on rural chapels which are deeply part of the Gascon and Basque identity. In these chapels devoted to Our Lady, pilgrimages and processions are furthered, undermining the influence of some rural chapels, some of which shelter “superstitious” and “secular” practices at the limit of the legal religion. Thus it creates a hierarchic organization which constitutes the spearhead of the tridentine reform. The faithful are guided by the brotherhoods, a devoted clergy and sometimes a religious order (convents, monasteries …). The rural chapels take over the “re-catholicization”. A wide movement of the rural populations’ cultural integration actually seems to be set up by the Tridentine Church. Finally, as a “re-catholicization” medium of the rural populations, the chapels integrate into a will to fight against Protestantism known as the Calvinism in South-Western France. Some sanctuaries create a real zone of influence delimiting the cultural area of Gascony and the Basque Country.

This thesis analyses ethnographic data gathered during participant observation within two vernacular town carnivals in East Devon and Dorset during 2012 and within the professional Cartwheelin’ and Battle for the Winds street performances which were staged as part of the Maritime Mix programme of the 2012 Cultural Olympiad at Weymouth. The thesis presents qualitative perspectives with regard to the cultural performance of carnival in the fieldwork area, in order to analyse the ‘performativity’ of carnival in these contexts: how it enacts and embodies a range of instrumentalities with regard to notions of community, culture and place. The thesis serves to unpack the ‘performance efficacy’ of carnival within the wider political and cultural landscape of the UK in the early 21st century, revealing the increasing influence of institutional policy on its aesthetics and cultural performance. By way of contrast, the thesis also asserts the value of vernacular carnivalesque street performance as a contestation of hegemonic notions of ‘art’, ‘place’ and ‘culture’. The ethnographies of both vernacular and professional carnival practice presented in the thesis show how the instrumentalities of carnival are employed as cultural performances and as symbolic constructions of place, power and policy. These ethnographies reveal the contradictory ‘efficacy’ of carnival: how it functions both as a symbolic expression of a progressive, rhizomatic sense of place and also as a normative performance of vertical symbolic power and place-identity. The thesis offers a cultural geography of carnival as praxis in the south west UK, locating it within specific geographical, historical and socio-cultural contexts which have developed since the late 19th century. The thesis also offers a productive contribution to the emerging dialogue between cultural geography and performance studies through its analysis of the performativities of participants’ affective, carnivalesque experience: an analysis which articulates how people ritualise and perform the multiple boundaries between individual and community identities through carnival. Further, the thesis considers the means by which people present and enact particular symbolic representations of place and identity through their carnival performances, both in professional and non-professional contexts. In its conclusion and recommendations, the thesis seeks to frame these ethnographies within a critique of carnival practice which is considered through the contested geographies of the ‘creative economy’. It seeks to demonstrate how culture-led processes of policy enactment are increasingly critical influences within carnival and arts development in rural and small-town contexts and within place-based strategies of public engagement. Further, the thesis seeks to consider the effects that this hegemony has on ‘vernacular’ practices of carnival. The thesis adds a further voice to those cultural geographers who warn about the diminishing public space which is now available to people for spontaneous, ‘non-productive’ carnival festivity in the context of globalised late capitalism and ‘applied’ culture. Finally, the thesis offers a proposed remedy: a re-imagination of progressive structures of public engagement through culture; structures which support ‘vernacular’ practice alongside the instrumentalities of arts-development and public policies of place, in tune with a growing alternative discourse which seeks to ‘rethink the cultural economy.

In the past, going to the movies was an event. The grand lit marquee made a statement, ushering you inside. The elaborately decorated lobby transported you to a place in your dreams where riches and opulence abound. The curtained screen marked the start of a true storied spectacle as you sat close to your friends and neighbors dressed in their Sunday best. There was no denying that the cinema was the place to see, be seen and to socialize. In contrast, today’s movie-going can be classified as more of a singular experience. You wait in long, solemn cattle lines to enter a cluttered lobby with loud video games, tacky candy machines and tunnel-like hallways. You sit in plush recliners in a sea of strangers and rush out of the theater before even the lights come up. In response to this cultural shift, my proposed design solution will challenge the isolation of today’s cinema by recreating the procession associated with neighborhood movie-going of the early 1900s. I will reinvent a cinema built in 1937, the Bellevue Theater, and develop a design that is contemporary, incorporating both modern technology and interests of today. The design will explore the spatial connections between one and many, fostering both the individual and group experience associated with the big screen – the cinema procession of the past.

The question “How does Revelation interact with the Roman Empire?” weaves its way through the past 125 years of scholarly research on the Apocalypse. Yet, flawed methodologies, false assumptions, and limited trajectories have led to poor conclusions that posture Revelation as nothing more than a vitriolic attack on the Roman Empire that intends to incite, reveal, and/or remind Christians of imperial evil. This thesis challenges this academic narrative of the Apocalypse through the development and implementation of the Alter-Imperial paradigm. Repositioning the theoretical background of the imperial inquiry around Empire Studies, the Alter-Imperial paradigm applies insights from Postcolonial criticism and “examinations of dominance” to engage the complexities of the relationship between the sovereign(s) and subject(s) of a society—a dynamic far more intricate than either rebellion or acquiescence. From this disposition, various forms of Roman propaganda (from Augustus to Domitian) are explored to surface the Sovereign Narrative saturating the public transcript and immersing the subjects in key messages of absolute dominance, divine favor, and imperial benevolence. The date of Revelation’s composition, then, is established to isolate the socio-historical analysis to the Flavian dynasty, paying particular attention to the viewpoint of the oppressed and the question of “persecution.” The Flavian dynasty’s essential development of an anti-Jewish environment (intensified in Domitian’s reign) offers not only a contentious context for Christian communities—still viewed as indistinguishable from Jewish communities by Roman elite—but also indelible images of imperial propaganda through which subject texts, like Revelation, can interact with the empire. From this vantage point, the Alter-Imperial paradigm offers fresh interpretative possibilities for familiar (and even forgotten) texts, such as Revelation 20:7-10. This enigmatic passage depicts the release of Satan from a 1,000 year imprisonment at a climactic moment in the Apocalypse, and yet, this text is widely neglected in Revelation scholarship. Parallels to Roman triumphal processions (a central element in Flavian propaganda), however, demonstrate that Revelation 20:7- 10 depicts Satan as the bound enemy leader marching in God’s triumphal procession. Nevertheless, the Alter-Imperial paradigm does not stagnate at intriguing textual parallels. Indeed, this interpretation of Revelation 20:7-10 postures the interpreter to poignantly address the question: “How does Revelation interact [not merely subvert] the empire?” Specifically, the use of Roman imagery in the subject text does not necessitate an “anti-imperial” intent, but may simply be the grammar with which the subject text constructs their Alter-Empire. In fact, the Alter-Imperial paradigm suggests that to reduce Revelation to an anti-Roman document intent on the empire’s destruction is to over-exaggerate Rome’s significance in the subject text and, then, to miss its true target—the construction of the Alter-Empire through the destruction of the true enemy, Satan.

Made available in DSpace on 2016-08-10T10:36:38Z (GMT). No. of bitstreams: 1 Ronaldo de Faria.pdf: 828724 bytes, checksum: bbd633b3e1cd2355c61801d2e4d7e281 (MD5) Previous issue date: 2006-01-13 / The present work is an intention to (re)discuss, on a first moment, the absolute" concept of Invented Tradition, using other understandings and interpretations about Tradition, aiming to make an analogy between the theory of Marcel Mauss (1974) In: Ensaio Sobre a Dádiva (The Assay about the Gift), with the Fogaréu Procession, identifying the Holly Week as a Christian Tradition. On a second moment, I present the historical trajectory of the Holly Week, to, after that, analyze the paths traced by the Fogaréu Procession until its arrival at the City of Goiás, with a special approach to the meaning of the fire , main symbolic element of the Procession. I still present how traditions, in special the religious ones, are maintained by the OVAT Organização Vilaboense de Artes e Tradição (a local Organization for arts and tradition). And, finally, I annalize two tourist points of view over the Fogaréu Procession. First, within a perspective related to the Cultural Tourism, and later, to the Religious Tourism. The final objective is to demonstrate the relation between the maintenance of traditions using the tourist activity. / O presente trabalho pretende (re)discutir, num primeiro momento, o conceito absoluto de Tradição Inventada, por meio de outras leituras e interpretações sobre Tradição, visando fazer uma analogia entre a teoria de Marcel Mauss (1974) In: O Ensaio Sobre a Dádiva, com a Procissão do Fogaréu, identificando a Semana Santa enquanto Tradição Cristã. Em um segundo momento, apresento a trajetória histórica da Semana Santa, para em seguida, analisar os caminhos traçados pela Procissão do Fogaréu até sua chegada a Cidade de Goiás, com enfoque especial ao significado do fogo , principal elemento simbólico da Procissão. Apresento ainda como as tradições, em especial as religiosas, são mantidas pela Organização Vilaboense de Artes e Tradição OVAT. E, por último, contextualizo dois olhares turísticos sobre a Procissão do Fogaréu. Inicialmente, dentro de uma perspectiva relacionada ao Turismo Cultural, e posteriormente, enquanto Turismo Religioso. O objetivo final é demonstrar a relação entre a manutenção das tradições por meio da atividade turística.

Article 14 of the Constitution of the Republic of China provides that people have the freedom of assembly and association. It is also the fundamental human right. Although the Assembly and Parade Act was promulgated in 1988 and has been amended twice, its constitutionality has been challenged continuously. After the Council of Grand Justices made the interpretation of Shih-Zih No. 445, the legal system of assembly and parade still has not been changed and exercising assembly right still represent the practice of democracy and national sovereignty, which mainly protects the right of disadvantaged groups to express opinion and political ideas. In the multicultural and democratic society, if exercising the right positively can be highly valued, it will enhance the social harmony significantly. The respect towards exercising the freedom of assembly and the well addressing of it have become an important index to inspect a legal and democratic state. Article 35 of the Constitution of PRC provides that the people of the People's Republic of China shall have the freedom of speech, publication, assembly, association, parade and demonstration. Since the opening up and reformation of China, the social structure faced a huge transformation and the appeals of people tended to be more various, which provoked more riots and affected the stability of social economy and politics. Adopting a prevention mechanism for the collective power has become an issue for China. Following the rapid economic growth in cross-straits, Taiwan has also involved in the legal field of assembly and parade. Some enterprises have transferred asset and investment to China. Therefore, unemployed people will protest on the street and the social structure has also changed. Both of the governments in Taiwan and China need to established a mechanism and a well-structured system of administrative remedy and supervision to tackle demonstrations for a better harmonized society. Based on the 5 major frameworks of administration law, including administrative principles, administrative organization, administrative authority, administrative remedy and administrative supervision, this study aims at examining the legal system of assembly and parade in cross-straits to redress deficiency with researching by reference, historical analysis, comparative analysis and induction analysis in different aspects. Through the study, a lot of problems have been found, including the deficiency and vague definition of related law, unclear discretion standard, the need for shifting the system from permit to pre-notice, overbroad scale of restricted area, excessive harshness of criminal penalty, inadequacy of related mechanism and the systems of remedy and supers ion, political intervention and absurdity of the law. Overall, restriction exceeds protection. For promoting the mutual development and communication of cross-straits, both of the government in Taiwan and China should examine the problems dwelling in the law and further to review and perform modification, as well as establishing an assessment system.The admendemt of the legal system should move forwards to ¡§protecting the freedom of people as human right¡¨ of the Constitution, so as to fulfill the spirit of the Constitution and the International Covenant on Civil and Political Rights, namely, protecting human right.

The modern disconnect between agricultural producers and consumers in Canada is a result of an increasingly smaller percentage of society taking part in the ‘making’ of food. Fruit breeding —the practice of selectively breeding two fruit varieties to create a genetically superior offspring— is a scientific process found at the Pacific Agri-Food Research Centre in Summerland, B.C. Canada that orchardists use to produce more while investing less. This thesis attempts to reveal the fruit breeding process by establishing an architectural procession through the agricultural landscape in order to reconnect consumer and producer. Further, the design of this thesis explores the development of an architecture of place in order to establish a deeper connection with the fruit breeding process for the visitor.

The woman suffrage movement in America lasted nearly an entire century. The movement formally began in 1848 at the Seneca Falls Convention and concluded in 1920 when the Susan B. Anthony amendment was ratified. Throughout this time period the movement changed dramatically. At the turn of the century the excitement and radical nature of the movement that prevailed at mid-century had been exhausted. Suffragists worked with no sense of immediacy, under the assumption that universal suffrage would come eventually, whether it in their lifetimes or their daughters’ or granddaughters’. This all changed, however, in 1913 with the Woman Suffrage Procession. The parade catalyzed the movement, sparking the beginning of the end. An examination of the parade itself, the planning process, and its aftermath reveals the importance of the procession and the changes it provoked. It first served as a platform for a new suffrage leader and a new suffrage group. Alice Paul, a young suffragist who had been involved in the movement in England, planned the procession as her first major responsibility on the US suffrage scene. Throughout the parade planning and aftermath she established herself as a strong leader. She also led the way for a younger and more radical suffragist organization, the Congressional Union, that would soon split from the dominant suffrage organization to pursue more aggressive tactics. Secondly, the suffrage parade demonstrated and catalyzed a transition of strategy, tactics, and sentiment. At the parade a younger cohort of suffragists began utilizing more militant tactics and adopting a sense of immediacy and determination. Finally, the parade altered the movement by raising awareness across the country that had not previously existed. The excitement of the procession caught the attention of government officials, the general public, and - most importantly - the media. The combination of a new leader and association, the transformation of internal attitudes, and new-found awareness put the suffragists on the path towards victory. The parade breathed new life into the movement, catalyzing the final push to success.

Made available in DSpace on 2014-08-20T13:20:49Z (GMT). No. of bitstreams: 1 Alessandra_Buriol_Farinha_Dissertacao.pdf: 11872997 bytes, checksum: 94690fa9a01c65e7a8e6874ee21cf3ee (MD5) Previous issue date: 2012-09-17 / The main goal of this study is to recover the memories of the ancient Procession of Our Lady of Navigators which happens in the Port region in the city of Pelotas. Likewise, it seeks to elucidate how it was taken toforgetfulness. The Navigators Feast occurred in Pelotas for the first time in 1932, at the Port Neighborhood, organized by the Main Church Sacred Heart of Jesus,known as Port Church. The religious event involved land and water processionsthrough the main streets of the port neighborhood and through both São Gonçalo Channel and Pelotas Arroyo, respectively. For nearly four decades, the Navigators Feast occurred annually, with participation by clerical, civil and military authorities, thousands of faithful, religious associations, sponsors, musical bands, cultural attractions, food vendors and fireworks, among others. In the 1970s, the Procession moved to the Fishermen's Colony Z-3, about 25 km from the center of Pelotas.The displacement of the Image of the Saint from the Port district represented (especially for the devotees) the loss, the forgetfulness. The main methodological approachused to substantiate the memories of the old Navigators Feast was the oral history, with witnesses devotees of the Santa, old residents in the neighborhood, who used to participate in the Procession. Were also consulted primary sources, such as the First Tumble Book of the Port Parish (1912), as well as journals from 1932 to 1972. This study is contextualized by the history of the Port s Church and also by Pelotas Archdiocese, place of origin of devotion to Navigators, and the emergence of the Navigators Feast in town, idealized by Monsignor Luiz Gonzaga Chierichetti. It was possible to verify a unit in context of ethnic religious group involved in the feast. The devotees respondents share their memories about the Feast and feel sorry for its forgetfulness. According to the research, the procession is directly related to life, to work, to sociability and the territory of Port s district. It was discovered that most of the memories of the Navigators Feast at Port Neighborhood shows its happiest parts, which transforms the space into a "privileged place" emotionally charged of life, faith, work / O presente trabalho tem como principal objetivo recuperar as memórias da antiga Procissão de Nossa Senhora dos Navegantes na regiãodo Porto de Pelotas. Da mesma forma, busca elucidar de que forma ocorreu sua descaracterização, seu esquecimento. A Festa de Navegantes ocorreu pela primeira vez em Pelotas em 1932, no bairro portuário da cidade, organizada pela Matriz Sagrado Coração de Jesus, conhecida como Igreja do Porto. No evento religioso, ocorria procissão terrestre, pelas principais ruas do bairro, e fluvial, pelo Canal São Gonçalo e o Arroio Pelotas. Por quase quatro décadas, a Festa de Navegantes ocorreu anualmente, com participação de autoridades clericais, civis e militares, milhares de fiéis, associações religiosas, festeiros, bandas de música, atrações culturais, bancas de gastronomia, fogos de artifício, dentre outros. Nosanos 1970, a Procissão de Navegantes foi transferida para a Colônia de Pescadores Z-3, a cerca de 25 quilômetros do centro de Pelotas. O deslocamento daImagem de Navegantes e descaracterização da Festa representaram, principalmente para os devotos da Santa, moradores do Bairro do Porto, a perda, o esquecimento. O principal aporte metodológico utilizado para a evidenciação das memórias da antiga Festa de Navegantes foi a história oral, com depoentes devotos da Santa, antigos moradores no Bairro do Porto, que participavam da procissão. Foram consultadas também fontes primárias, como o Primeiro Livro Tombo da Paróquia do Porto (1912), assim como periódicos de 1932 a 1972. O trabalho é contextualizado pela história da Igreja do Porto junto à Arquidiocese de Pelotas, origem da devoção a Navegantes, e o surgimento da Festa de Navegantes em Pelotas, idealizada pelo Monsenhor Luiz Gonzaga Chierichetti. Foi verificada uma unidade em contexto étnico religioso do grupo envolvido na festa. Os devotos entrevistados partilham as memórias de Festa de Navegantes e lamentam seu esquecimento. De acordo com a pesquisa, a procissão está diretamente relacionada à vida, ao trabalho, à sociabilidade e ao território do bairro do Porto. Foi descoberto que amaior parte das memórias da Festa de Navegantes do Bairro do Porto evidencia suas partes mais felizes, o que transforma o espaço em um lugar privilegiado , carregado de emoções de vida, fé, trabalho

Community expressions-specifically, annual events manifested by groups other than official organizations-can be sites for transmission of crucial understandings of the past that have not achieved representation in formal archives. In this dissertation, to locate the minor narratives of history I analyze a community expression with my focus honed on the ephemeral matter used within it, to imitate and question the reliance in archives on evidence, and explore ephemera as important focus points for the transmission of collective memory. The ephemerally embodied event I studied as an "archive" was the All Souls Procession, a grassroots annual celebration and parade in honor of the dead in Tucson, Arizona. To convey and interpret perspectives from the community enacting and participating in this event through engagement with ephemera, I have used three questions as my guide: How are ephemera used in All Souls Procession events as commemorative community expressions? How has the history of the All Souls Procession been shaped around the commemorative use of ephemera in relationship with recorded documents? And, What are the implications for archives of this case of commemoration through ephemeral community expression? Through qualitative methods of data collection including participant observation, document analysis, and unstructured interviews with thirteen current and former All Souls Procession organizers, I have found two overarching themes in the discourse around ephemeral commemoration in this event: processing the past and softening community boundaries. I found that through these themes of use, ephemera in the All Souls Procession anchor collective memory while constituting community boundaries, meeting a growing need to define and connect "members" of a rapidly expanding "community." With community membership defined as volunteerism in ASP events, ephemera function as iconic draws toward this event, attracting people to a unified theme and then engaging them in constructing it anew, as its ephemeral building blocks must be regularly recreated. Ephemera in this study were also found to help claim ownership and authority for the All Souls community, through occupation of space and memory. Concluding this work are three propositions: First, that in such community expressions, competing "archives" may face off against one another in the online arena, which is both ephemeral and enduring; Second, the use of ephemera as commemorative matter may give a community leverage in controlling records about the past, yet in increasingly transparent ways. Third, as they adapt to the model of participatory archives seen increasingly in the digital archival landscape, users can deploy strategies-forging alliances and "communities" that result in effacements and master narratives, the latter of which are then celebrated as community histories through new cycles of ephemeral commemoration. I ultimately retheorize the archive as collective action to construct, efface, and build community around history, supporting the notion that the more collective, or massive, or spectacular the telling of a story, the better it competes to become a history.