[pt] A indústria têxtil apresenta grande relevância na economia brasileira, ocupando a quarta posição de maior produtor de denim do mundo e a maior cadeia têxtil completa do ocidente, segundo a Associação Brasileira da Indústria Têxtil e Confecção (2018). Por outro lado, trata-se de uma das indústrias mais poluentes no mundo e apresenta cerca de 500 bilhões de dólar ao ano de descarte de roupas não recicladas, de acordo com o relatório da Ellen MacArthur Foundation (2017). Neste contexto, formas de consumo alternativo têm ganhado força transformando os espaços de brechós em importantes marketplaces para disposição e reuso. A presente pesquisa buscou investigar os significados envolvidos no consumo de vestuário de segunda mão, contribuindo para uma reflexão acerca dos sentidos, crenças e valores que promovem ou restringem escolhas por estes objetos. Os dados foram coletados por meio de observação participante e de entrevistas individuais com dezoito consumidores, em três brechós da cidade do Rio de Janeiro. Foi utilizada a perspectiva teóricometodológica da semiótica discursiva de linha francesa, por meio do modelo da Axiologia do Consumo de Floch (1993), e Análise de Conteúdo para analisar os temas identificados nos discursos dos consumidores. Nos resultados da análise, destacam-se os rituais de consumo e questões relativas à sociabilidade e ao estilo de vida dos sujeitos. Há, também, pontos dissonantes em relação ao conceito de sustentabilidade, indicando oportunidades para marcas e gestores de brechós aperfeiçoarem suas estratégias de negócios sustentáveis. As narrativas dos consumidores alternam e, por vezes, conjugam valores críticos, práticos e utópicos da Axiologia de Floch (1993). / [en] The textil industry has great relevance in the Brazilian economy, occupying the fourth position of largest producer of denim in the world and the largest complete têxtil industry of the west, according to the Brazilian Association of the Textile and Clothing Industry (2018). On the other hand, it is one of the most polluting industries in the world and presents more than 500 billion dollar a year of disposing of non-recycled clothes, according to the report of the Ellen MacArthur Foundation (2017). In this context, alternative forms of consumption have gained strength, transforming the thrift store spaces into important marketplaces for disposal and reuse. This research investigated the meanings involved in the consumption of second-hand clothing, contributing to a reflection on the meanings, beliefs and values that promote or restrict some choices for these objects. Data were collected through participant observation and individual interviews with eighteen consumers, in three thrift stores located in the city of Rio de Janeiro. The theoretical-methodological perspective of French discursive semiotics and the model of Axiology of Consumption by Floch (1993) were used to analyze the themes identified in consumers speeches. In the results of the analysis, the consumption rituals and issues related to the subjects sociability and lifestyle stand out. There are also dissonant points in relation to the concept of sustainability, indicating opportunities for brands and managers of thrift stores to improve their sustainable business strategies. Consumer narratives alternate and sometimes combine critical, practical and utopian values from Floch s Axiology (1993).

Previous research in the Northern San Juan Region of the American Southwest has revealed a pattern of change in subsistence patterns from the Basketmaker II through Pueblo III periods. Jonathan C. Driver describes the pattern as: cottontail in Basketmaker III (500 to 750 CE) and Pueblo I (750 to 900 CE), deer in Pueblo II (900 to 1150 CE), and turkey in Pueblo III (1150 to 1350 CE). The transition from deer to turkey as the main subsistence has been recorded at several sites throughout the Northern San Juan Region and is thought to be caused by the overhunting of deer and increasing social strain. This combination is theorized to have caused the domestication of turkey as a last resort. Analysis conducted on faunal remains and eggshell recovered during excavation at Coal Bed Village by Brigham Young University et al. supports part of this pattern. Evidence of ritual display is evident in Basketmaker III and early Pueblo II contexts, with evidence of ritual or communal feasting in the early Pueblo II period. The rest of the assemblage appears to be domestic refuse. When compared to other large sites within the Montezuma Canyon, Coal Bed Village appears to have greater access to small artiodactyl throughout each of the periods. Contrary to expectations, adult turkey appears to have been eaten in the Basketmaker III, early Pueblo II, and Pueblo III periods. SEM analysis on turkey eggshell from each of these periods suggests that turkeys were domesticated since the Basketmaker III period, with the fresh eggs used as a protein supplement to the Puebloan diet throughout each of the periods. Changes to the amount of embryonic development suggest that, as the periods progressed, the Puebloans continued to use fresh eggs, but also increased the amount of eggs that developed to hatching.

No description available.

Denna uppsats kommer utgå i grunden från teorin om mikro- meso- och makroperspektivet. Ingångsvinkeln i uppsatsen utgår från offerfynd som påträffats under undersökningarna i Eketorp under 1900-talet. Offerfynden nivågrupperats där dem passar bäst in utifrån den valda teorin. Eketorp borg är en fornborg på Öland. Belägen på den sydöstra delen av ön på det stora alvaret. Eketorp borg har en stark koppling till många olika offerriter vilket syns i materialet. Genom det valda teoretiska perspektivet och analysen av offerfynden kan en bredare utveckling av Eketorps samhälle studeras. Detta då den rituella utvecklingen följer nära i hand med samhällets utveckling i borgen. Syftet med uppsatsen var att studera hur Eketorps samhälle utvecklades utifrån en religiös ingångsvinkel, med frågeställningar relevanta för detta. Diskussionen diskuterar de tolkningar från analysen och presenterar nya orsaker till att offerfynden offrat vid sina respektive platser. Resultatet av uppsatsen blev att genom den tydliga nivågrupperingen av offerfynden och genom den teoretiska tolkningen få nya tolkningarom hur kontexter och interaktion hängt ihop. / This thesis is based on the theory of the micro-meso- and macro perspective. The viewpoint of this text is based on sacrificial offerings found during the archaeological excavations in Eketorp during the 20th century. The offerings have been level-grouped where they fit best based on the chosen theory. Eketorp borg is an ancient castle on Öland, it’s been used in three phases and the thesis will mainly focus on the second one. Eketorp is located on the south-east part of the island on the Stora Alvaret. Eketorp borg has a strong connection to many different sacrificial rites, which can be seen in the chosen material. Through the theoretical perspective and the analysis of the victim finds, a broader development of Eketorp's society can be studied. This as the ritual development follows closely with the development of society in the fort. The aim of this thesis was to study how Eketorp's society developed from a religious viewpoint, with questions relevant to this. The first part of the text the author presents Eketorp borg and what the aim of this paper is, as mentioned before. In this part the theory and method are presented as well and how the theory has been molded to fit the different offerings and their contexts. This being referred to as the level-grouping. In the discussion the interpretations from the analysis and presents new reasons why the offerings have been sacrificed at their respective sites, the house, the bog, and the hall. The result of the thesis is the last chapter and concludes that through the level grouping and viewpoint of ritual and cult its possible to get new interpretations of how the different contexts and interactions was handled.

Syftet med denna uppsats är att undersöka konsumism med hjälp av religionsvetenskapliga teorier om ritual och myt. Med hjälp av framförallt Victor Turners ritualteori och Bruce Lincolns mytteori studerar vi exempelfallen Harley Davidson, Saab, Coca-Cola, Corona, Mountain Dew och Snapple samt hur köpcentra och stormarknader kan fungera som rituellt rum.Med konsumism menar vi konsumtion som en kulturellt viktig handling. Ett fenomen som uppstår när vi har så pass mycket materiella tillgångar att vi har möjlighet att köpa saker för att vi vill ha dem, inte för att vi behöver dem. För vårt religionsvetenskapliga grundperspektiv använder vi oss av Clifford Geertz religionsdefinition.Vi har visat att reklamer kan studeras utifrån ett religionsvetenskapligt perspektiv, då framförallt som myter. Med hjälp av en strukturalistisk analysmetod kan vi påvisa att exempelvis Coca-Colas underliggande mytem är en myt vänskap, där den rituella handlingen av att ge en Coca-Cola till någon mytiskt skapar en slags samhörighet och vänskap. Corona har å sin sida skapat sig en rituell och mytisk ö på vilken deras reklamer fungerar. Vi kan se hur Mountain Dew och Snapple använder sig av en slags minimal offentlig religion för att skapa sina egna märken som kulturellt betydelsefulla symboler.Vi diskuterar även vad som händer med våra religionsvetenskapliga begrepp när vi applicerar dem på ett material som vanligtvis inte betraktas som religionsvetenskapligt, och menar att det finns en intressant korsbefruktning mellan olika kulturvetenskapliga områden.

The use of music in religious traditions is a complicated subject. Some say it doesn’t have any place in religion while others see it as an essential part of their spiritual life. How one defines music, and indeed religion, can differ greatly but both of these have played an enormous role in our world both historically and today. The relationship between these two subjects is the focus of this study. I aim to analyze how music and sound is used within the Mouridiyya, a Sufi order based mainly in Western Africa, as a religious practice and in what way different forms of music is a way for Mourids in Sweden to connect with their native culture and religion in a society that is in many ways very different. The study is based on interviews and field observations and will explore themes like music as transcendence, the contents of the music, attitudes toward “secular” or more popular, contemporary forms of music as well as gender roles and segregation. I have visited one Mourid group in Stockholm and the study will be based entirely on them. To say something more general about Mouridism or Sufism are generalizations I am not prepared to make, but some of the findings do open up for these kinds of discussions and hopefully this will be but one small step into a fairly uncharted academic field of “religious music”.

Researchers have long argued that ritual plays a crucial role in marking social identities and binding individuals together in a system of shared actions and beliefs. The psychological processes underlying how and why ritual promotes group bonding and influences in- and out-group biases have not yet been fully elucidated. The research presented in this thesis was designed to examine the social and cognitive developmental underpinnings of conventional/ ritualistic behavior. Because learning cultural conventions is essential for participation in group behavior and for signaling group membership and commitment, I propose that conventional/ ritualistic learning is motivated by a drive to affiliate. Experiment 1 investigated the affiliative nature of ritualistic learning by examining the effects of third-party ostracism on imitation of an instrumental versus ritual action sequence and prosocial behavior. Individuals who do not participate in shared group conventions often face the threat of ostracism from the group. Given that attempting re-inclusion is an established response to ostracism, I predicted that the threat of ostracism increases affiliative motivations and thus will increase imitative fidelity, especially in the context of conventional learning. Experiment 2 examined the effects of first-person ostracism in the context of in- and out-groups on children’s imitation of a ritualistic action sequence and pro-social behavior. I predicted that the experience of ostracism by an in-group versus an out-group has important implications for the construal of social exclusion and affiliative behavior. I hypothesized that children would be motivated to re-affiliate by imitating the model and acting pro-socially towards the group, especially when ostracized by in-group members. Based on the findings of this research and insight from anthropology, and social and developmental psychology, I will present a picture of how children acquire the conventions of their group and how these conventions influence social group cognition.

Contemporary north-west Bangladesh is the scene of a religious contest between the self-described 'Hanafis‘, who include various expressions of Islamic faith and practice, and Salafi reformist groups known as Ahl-i-Hadith. Occasionally labelled 'Wahhabis‘ due to their affinity with the doctrine from Arabia, the Ahl-i-Hadith actively seek to purify local Islam of all practices which they consider to be bidaʿ. Local Hanafi Muslims, who form a majority, are resistant to these efforts at total religious reform. This thesis investigates the contemporary discourse taking place between these two communities in Rajshahi, Bangladesh, and between these groups and their authoritative Islamic texts. The case study used to focus on inter-group debates is the contested issue of whether or not to perform rituals meant to assist the dead during al-barzakh – the conscious waiting period in the grave believed to last from death until the day of resurrection. Especially during a soul‘s first forty days in al-barzakh, the Hanafi community observes rituals intended to reduce the torment of the grave and send soʾab, or merit, to the account of the deceased. Participant observation at numerous milad, chollisha and khotom ceremonies for the dead, as well as interviews with local ʿulamaʾ and other informants highlight the progress of Ahl-i-Hadith reform efforts, but also the way in which Hanafi leaders defend and interpret their 'unorthodox‘ practices using authoritative Sunni hadith and Qurʾanic passages. Additional Islamic texts which are locally influential are examined. Special voice is given to "what Muslims say" in an attempt to let the words and actions of those involved in the debates direct the research agenda as they interpret and defend their respective positions. This thesis provides other researchers with a field-based account of contemporary Islamic belief and practice in Bangladesh – an understudied Islamic context containing over 150 million people. Dozens of quotations from ʿulamaʾ are reproduced in the original Bengali and in English. Additionally, this study complicates Islamic fundamentalist and Western scholarly conceptions of 'popular Islam‘ and 'syncretism‘ by showing that Hanafi ʿulamaʾ in Rajshahi explain their (contested) beliefs and activities in Islamic terms, using universally recognised Sunni sources of authority, especially the hadith literature.

Denna uppsats undersöker ravekulturens nuvarande tillstånd i Stockholm. Ravekulturens primära produkt – den elektroniska musiken (EDM) – som innefattar många olika typer av musikstilar, bland annat techno- och housemusik, har blivit ett allt vanligare inslag inom de reglerade klubb- och festivalverksamheterna. Sedan ravekulturens storhetstid på 1990-talet har rave- och klubbkulturen utvecklats till ett internationellt, om inte globalt, fenomen med demografiska skillnader i förhållande till narkotikabruk, musik- och danstraditioner. Genom Durkheims ritualteori, tillsammans med Collins teori om gruppinteraktion närmas ravekulturen och dess relation till narkotikabruk. Respektive teoretikers begrepp; collective effervescense och emotionell energi, används som verktyg för att erhålla en större förståelse för ravekulturens utveckling och nuvarande läge. För skapa en förståelse av ravekulturens utveckling och nuvarande tillstånd har ett antal nyckelaktörer identifierats, vilka alla besitter stor erfarenhet av ravekulturen. Deras erfarenheter lyfts fram genom semistrukturerade expertintervjuer. Beröringspunkter intervjuerna emellan, samt till teorin har lyfts fram som teman till analysen. Intervjudeltagarna beskriver en ravekultur som i allra högsta grad är levande som har tydliga kopplingar till narkotikabruk, med ecstasy som den primära ravedrogen. Den emotionella energin som skapas på ravens dansgolv lyfts fram som den fundamentala dragningskraft till rave, vilket binder dess deltagare samman genom att etablera ett kollektivt fokus på dansen. Narkotikabruket används som en förstärkare för de gemensamma känslorna, och upprätthåller dansen genom hela nätter. Ravets sociala regler ställs upp för att enskilda deltagare inte ska kunna bryta det kollektiva fokuset genom att ta för stort individuellt utrymme i den sociala sfären. Detta fokus kan också förklara en DJ eller en narkotikalangares särställning inom kulturen eftersom deras roller förstärker fokus genom musiken eller försäljning av narkotika. Det att förklara ravekulturens beståndsdelar utifrån ravets emotionella energi.

The purpose of this bachelor thesis is to investigate what approach or approaches the Church of Sweden have to meditation and how meditation is used by the parishes that this investigation is built upon. I have made two question formulations to meet this purposes:  Why does the parishes I have studied organize meditation?  How is meditation used and performed by the parishes in the Church of Sweden that I have studied? I have in order to answer this questions used a ritual theoretic model, composed of Peter Habbe´s theory as it is described in Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna and Caroline Humphrey and James Laidlaw´s ritual theory that is presented in their work The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. The theoretical model that I have put together consists of what is characterizing a ritual, and through this model I have examined my empirical material, the phenomenon of meditation and how it crystallizes in the context of the Church of Sweden. The empirical material consists of five interviews with five leaders of meditation in the Church of Sweden and three participative observations at three meditation occasions held by parishes in the Church of Sweden. The interviews are qualitative deep interviews that have a semi–structured nature. Based on this material, I have then typologized the phenomenon through my theoretical model and from there answered the research questions that my purpose demanded. The meditation in the parishes that I have visited in this study are very similar, and there is conformity among the parishes in order how the meditation is to be executed. The most differentiating inquiry among the parishes is why they are organizing meditation, if it is because the participants are to embrace the Christian faith, or if everyone is free to participate with the faith or non–faith he or she has got. In this question there is a split up in two groups among my informants, those who deem that the meditation has to have a pronounced Christian orientation, and those who deem that it isn´t possible to divide the meditation activity in confession or non–confession, and that it is up to everyone to decide the orientation of the meditation. / Denna c-uppsats har som syfte att undersöka vilket eller vilka förhållningsätt Svenska kyrkan har till aktiviteten meditation och hur den används inom de församlingar som ligger till grund för denna undersökning. För att möta denna föresats har jag formulerat två frågeställningar:  Varför anordnar de församlingar jag studerat meditation?  Hur används och utförs meditation av de församlingar i Svenska kyrkan jag studerat? För att besvara dessa frågor har jag använt mig av en ritualteoretisk modell, sammansatt av Peter Habbes teori som beskrivs i Att se och tänka med ritual – kontrakterande ritualer i de isländska släktsagorna samt Caroline Humphrey och James Laidlaws ritualteori som läggs fram i deras verk The Archetypal Actions of Ritual – A theory of ritual illustrated by the Jain rite of worship. Den teoretiska modell jag satt samman utifrån dessa teorier består av vad som karaktäriserar ett ritual och jag har genom denna undersökt mitt empiriska material och fenomenet meditation och hur det utkristalliserar sig i Svenska kyrkans kontext. Mitt empiriska material består av fem intervjuer med fem meditationsledare inom Svenska kyrkan samt tre deltagande observationer på tre meditationstillfällen anordnade av församlingar inom Svenska kyrkan. Intervjuerna är kvalitativa djupintervjuer som är semi–strukturerade till sin natur. Utifrån detta material har jag sedan typologiserat fenomenet utifrån min teoretiska modell och därifrån besvarat de forskningsfrågor som mitt syfte krävt. Meditationen inom de olika församlingarna jag har besökt i denna studie är mycket likartad och det råder konformitet mellan församlingarna när det gäller hur de utför och lär ut meditation. Det som skiljer mest mellan församlingarna är frågan om varför man anordnar meditation, om det är för att deltagarna ska anamma den kristna tron eller om var och en är fri att delta med den tro eller icke–tro hen har. I denna fråga kan mina informanter delas upp i två grupper, de som anser att meditationen måste ha en uttalat kristen inriktning för att användas inom Svenska kyrkan, och de som anser att meditation inte kan delas in i konfessionell eller icke–konfessionell och att det är upp till var och en att bestämma inriktning på meditationen.