Made available in DSpace on 2016-07-27T13:48:30Z (GMT). No. of bitstreams: 1 HELIO SOARES DA SILVA.pdf: 1502982 bytes, checksum: 0a0241e7f80471fde6a2a1d8c4941da9 (MD5) Previous issue date: 2014-12-02 / The object of this work is the body in the laboratories of the liturgy celebrates Network. The study was conducted through literature research and participant observation. It was investigated whether the methods used in laboratories litírgicos actually ensure the full participation of the person in the liturgy; if the individuals involved acquire a more integrated and full perception of self and other, and how they acquire understanding of the cosmos. It was found that Network takes over the body as an element of capital importance for the completion of the rite, so she has sought, through the liturgy laboratories, working for those involved in liturgical action can be positioned fully in comprising this sense the rediscovery of corporeality. This effort has contributed to a better understanding of the human being in its entirety, where the individual perceives himself interacting with his peers, with the cosmos and with the transcendent. / O objeto deste trabalho é o corpo nos laboratórios de liturgia da Rede Celebra. O estudo foi realizado por meio de pesquisa bibliográfica e observação participante.Foi averiguada se os métodos utilizados nos laboratórios litírgicos realmente garantem a participação plena da pessoa na liturgia; se os indivíduos envolvidos adquirem uma percepção mais integrada e plena de si e do outro, e qual a compreensão que eles adquirem do cosmo. Constatou-se que Rede assume o corpo como elemento de importância capital para a realização do rito, por isso, ela tem procurado, através dos laboratórios de liturgia, trabalhar para que os envolvidos na ação litúrgica possam se posicionar de modo pleno, compreendendo neste sentido a redescoberta da corporeidade. Tal esforço tem contribuído para uma melhor compreensão do ser humano na sua inteireza, onde o indivíduo percebe-se a si mesmo interagindo com o seu semelhante, com o cosmo e com o transcendente.

Made available in DSpace on 2016-07-27T13:49:38Z (GMT). No. of bitstreams: 1 Conceicao Viana de Fatima.pdf: 371430 bytes, checksum: c8dfa1996600a61eef10ee050e0b9268 (MD5) Previous issue date: 2001-05-10 / The subject of this dissertation is the dance and its dimension in the ritual. An important activity na Ancient times, forbidden in the Median Age, nowadays out of the liturgy. This research brougt up the history of the dance and its participation in the liturgy, some concepts that could demonstrate its valued, and some point of view from people to whom the dance concern. In ordem to show the importance of this subject, the social sciencies provided fundamental support, for example, in its theory about culture, symbol, rite, memory, tradition, language and the efficiency and efficacy of the body movements. Also, the candomblé, afro-brasilian religion is introduced, because this religion have in the dance the exact representation of all possibilities that the dance can act ritualistically. / O objeto da presente dissertação é a dança e a sua dimensão no ritual. De imensa importância na Antigüidade, proibida nos rituais na Idade Média. Atualmente ainda recebe restrições, pois as manifestações corporais se transformaram em poucos e acanhados gestos. Este trabalho procurou na história da dança sua participação nos rituais, levantou conceitos que pudessem auxiliar na demonstração de sua importância e trouxe juízos que dela fazem pessoas de reconhecida competência sobre o assunto. Procurou também justificar essa importância através do embasamento teórico proporcionado pelas Ciências Sociais que trabalhando com a questão da cultura, do símbolo, do rito, da memória, da religião, e da linguagem corporal assevera a sua eficiência e eficácia.

Submitted by Ana Caroline Costa (ana_caroline212@hotmail.com) on 2019-01-30T16:07:46Z No. of bitstreams: 2 Dissertação - Roberto Murilo Xavier Reis - 2018.pdf: 1356250 bytes, checksum: 806e9325b7dd9c1a36b75b6df07a0c91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2019-01-31T10:16:47Z (GMT) No. of bitstreams: 2 Dissertação - Roberto Murilo Xavier Reis - 2018.pdf: 1356250 bytes, checksum: 806e9325b7dd9c1a36b75b6df07a0c91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2019-01-31T10:16:47Z (GMT). No. of bitstreams: 2 Dissertação - Roberto Murilo Xavier Reis - 2018.pdf: 1356250 bytes, checksum: 806e9325b7dd9c1a36b75b6df07a0c91 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-04-17 / The following work researchs the making of the body of Grupo Sonhus Teatro Ritual, relating to its visions, tecniques and links with various traditions. Antropological and theatrical perspectives are put in dialogue in order to offer possibilities of approaching the group praxis. Csordas (2008) and Victor Turner (1982, 1987, 2005) are mobilized to think about the body: phenomenological views, but also emphasizing the comunicational field of the body through the ideia of symbol-body. A path that aims to understand connections between ritual and performance is followed, a central aspect to Grupo Sonhus understaings, and related to their Weltanschauung, analysed with a greater focus through their practices and discourses. The making of this work took place with the performatic learning of practices, but also with participant-observation and special dialogues. We reach the idea that the group aims to a body in transformation and that it hits people seeking their transformation as well. / O presente trabalho investiga a fabricação do corpo do Grupo Sonhus Teatro Ritual, envolvendo suas concepções, técnicas utilizadas e vínculos com diferentes tradições. Coloca-se em diálogo perspectivas antropológicas e teatrais como forma de oferecer possíveis olhares sobre práticas do grupo. Utiliza-se o referencial de Csordas (2008) e Victor Turner (1982, 1987, 2005) para investigar o corpo, propondo leituras fenomenológicas, mas também enfatizando o aspecto comunicacional do corpo através da ideia de corpo-símbolo. Passa-se por um percurso de busca por entender relações de ritual e performance, centrais para o entendimento do Grupo Sonhus, e relacionados a sua Weltanschauung, investigada de forma mais pormenorizada através de práticas e discursos. A realização do trabalho se deu através de aprendizado de práticas no corpo performaticamente, mas também observação-participante e diálogos privilegiados. Chega-se à ideia de que o corpo visado pelo grupo é um corpo em transformação e que atinge as pessoas buscando transformá-las.

This dissertation examines the ceremonies and rituals involving the princes of early Rus’ and their entourage, how these ceremonies and rituals are represented in the literature and artefacts of early Rus’, the possible cultural influences on ceremony and ritual in this emergent society, and the role of ceremony and ritual as representative of political structures and in shaping the political culture of the principalities of early Rus’. The process begins by introducing key concepts and historiographic considerations for the study of ceremony and ritual and their application to the medieval world. The textological survey that follows focusses on the chronicles of Rus’, due to their compilatory nature, and discusses the philological, linguistic, and contextual factors governing the use of chronicles in this study. This examination of the ceremonies and rituals of early Rus’, the first comprehensive study of its kind for this region in the early period, engages with other studies of ceremony and ritual for the medieval period to inform our understanding of the political culture of early Rus’ and its influences. The structure of this dissertation is dictated by the chronology of ceremonies and rituals that structure the reigns of Rus’ princes in literary sources. The first chapter investigates—both comparatively and locally—the development of enthronement rituals depicted in textual sources and on coins. The second chapter focusses on rituals of association that are represented as mediating relations between princes in a non-central functioning dynastic culture. Oath-taking (and breaking) and association through commensality—dining and gift-giving—are examined in terms of historical context and the internal categorisation of associative acts in textual sources from Rus’. The final chapter builds on recent studies of ritualised warfare in early Rus’ and examines the ritualisation of princely movement—the most common action associated with the princes of Rus’ in textual sources—in times of war. The celebration of triumph and princely entry along with ritualised invocations for intercession in war are acts examined—both in textual sources and iconographic artefacts—as rituals of triumphal rulership reflecting both Byzantine and wider medieval culture. This study concludes with a discussion of the themes explored in its three chapters and offers further considerations about the influence of the Church and monastic culture inherited from Byzantium (and developed in Rus’) on the preservation, creation, and promulgation of ritualised political power.

Made available in DSpace on 2016-04-28T20:39:27Z (GMT). No. of bitstreams: 1 juliana.pdf: 841775 bytes, checksum: 65ffcf710a9ae37387c1233ee8aa1640 (MD5) Previous issue date: 2007-05-15 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This work aimed at contributing for the understanding of the transition from premarital relationships to legal conjugality, identifying rituals, celebrations and practices implied in this change. It was based in semi-structured interviews with six young adults, three men and three women, already legally married, who previously cohabited for at least six months before their marriages. They were asked to mention the more significant events in their respective relationships, since the first days, and then induced to talk about those events, expanding the researcher s comprehension of their personal experience. The results showed that cohabitation was seen by the interviewed as a test drive , which helped them to get the certainty necessary for the decision to marry, without the seriousness of a formal union and emotional risks in case of failure. Regarding the couples families, although in thesis they did not approve this kind of union, for its lack of social acknowledgment, throughout time they tended to act as if the legal formalities were already met, demanding their sons to behave as legally married people. This contradiction did not appear in the case of the couples friends, which treated them accordingly since the beginning of co-habitation. Furthermore, and in accordance with the test drive idea, after making successfully the necessary adjustments the couples also tended to consider the marriage as the next step. The ceremony and marriage s party, as rituals in this transition, now become significant, as they symbolize the importance of this decision. Finally, for all these reasons - and some others related to gender, analyzed in this study - these pre- and post- marital practices oscillate between modern and the traditional models / Este trabalho teve como objetivo contribuir para a compreensão das transições dos relacionamentos fluidos pré-maritais para as conjugalidades legais, identificando rituais, celebrações e práticas utilizadas para demarcar suas respectivas particularidades e modificações. Tratou-se de uma investigação qualitativa da qual participaram seis adultos jovens, sendo três homens e três mulheres, que hoje estão legalmente casados, mas que co-habitaram com seu atual cônjuge por no mínimo seis meses antes do casamento. A coleta de dados foi realizada individualmente, por meio de entrevistas semi-dirigidas. Nelas, foi pedido aos participantes que citassem os eventos que consideram marcantes ao longo do relacionamento do casal, do namoro até o momento atual. Em seguida, foram estimulados a falar sobre esses eventos de modo a caracterizar a experiência vivida nesse relacionamento. Os resultados mostraram que o morar junto é visto por esses jovens como um teste de convivência, que ajuda a dar segurança e a certeza necessária para a decisão de casar, sem a seriedade envolvida numa união legal e com menos riscos emocionais se não der certo . Quanto às suas famílias de origem, apesar delas não aprovarem esse tipo de união pois não a consideram como uma conjugalidade socialmente reconhecida na prática, raramente se opõem a essa situação e, ao longo do tempo, muitas vezes passam a tratar seus filhos como um casal formal, nos aspectos positivos e negativos implicados neste tipo de relação. Quanto aos amigos, estes passam a ver o casal como se já estivessem legalmente casados, tratando-os de acordo com essa idéia desde o início da co-habitação. Além disso, quando o casal percebe que a convivência é possível e que já fizeram os ajustes necessários, surge a idéia de casar. Nesse contexto, a cerimônia e a festa de casamento, importantes elementos de um ritual, passam a ter significado, já que é por meio deles que o casal compartilha com a família e amigos a importância dessa decisão. Destaca-se enfim, que por esses fatores e mesmo outros, referentes a questões de gênero, tratadas nesse estudo, estes casamentos possuem práticas e referências que oscilam entre os modelos moderno e o tradicional

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-25T11:54:58Z No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) / Made available in DSpace on 2016-08-25T11:54:58Z (GMT). No. of bitstreams: 1 Thiago Aparecido Faccini Paro.pdf: 1657489 bytes, checksum: c62424fe31ba2329d429912e10ebdb37 (MD5) Previous issue date: 2016-03-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The ain of this study, reflection of methods and practices in the initiation process the Christian life of our communities, showing that not only an oral transmission of the faith. Its to have faith is experienced by the senses and celebrated conscious, and it is through experience and understanding of the ritual. We conduct a historical Christian Initiation in the early church, identifying the anthropological, cultural and theological foundations for a “Initiation” containing rituals and symbols. Since the Second Vatican Council had decreed the restoration of the catechumenate of adults lived in stages. The Rite of Christian Initiation (RICA), which rises from there, it becomes a valuable instrument of inspiration that must be recognized and valued by the communities. Rescued understanding of the initiation process of the early Church and the deeper understanding of the structure and dynamics celebratory ritual RICA, uniting catechesis and liturgy, comes a proposed application of the RICA child catechesis. The proposal is provocative and to achieve your goals you must uninstall routine and methodology as used today by many catechists who have not kept yearning manifested the Church as a whole experiences and documents. Are small actions, in the long run, will form a new assembly celebrant: active participants in and aware of what this celebrating / O presente trabalho teve, como objetivo, refletir sobre os métodos e práticas adotadas no processo de iniciação à vida cristã de nossas comunidades, mostrando que não basta apenas uma transmissão oral da fé. É preciso fazer com que a fé seja experimentada pelos sentidos e celebrada de maneira consciente, e isso se dá através da vivência e compreensão de toda ação ritual. Neste sentido, buscou-se fazer um resgate histórico da Iniciação Cristã da Igreja primitiva, identificando os fundamentos antropológicos, culturais e teológicos para uma “Iniciação” permeada por ritos e símbolos. Já o Concílio Ecumênico Vaticano II havia decretado a restauração do catecumenato dos adultos vividos em etapas. O Ritual de Iniciação Cristã (RICA), que nasce a partir daí, torna-se um valioso instrumento de inspiração que deve ser reconhecido e valorizado pelas comunidades. Resgatando o entendimento do processo iniciático da Igreja primitiva e a e compreensão mais profunda da estrutura e dinâmica ritual celebrativa do RICA, unindo catequese e liturgia, surge uma proposta de aplicação do RICA a catequese infantil. A proposta é provocativa e para atingir seus objetivos deverá desinstalar a metodologia rotineira e tão utilizada ainda hoje por muitos catequistas que não têm acompanhado o anseio da Igreja manifestado em seu conjunto de experiências e documentos. São pequenas ações, que em longo prazo, poderão formar uma nova assembleia celebrante: ativa, participante e consciente do que esta celebrando

O presente estudo tem por objetivo identificar o processo de eficácia simbólica relacionado à prática da técnica de apometria, realizada, paralelamente, em um centro espírita e um consultório na cidade de Porto Alegre (Rio Grande do Sul, Brasil). Esta técnica, segundo define Azevedo (2007), é uma forma de executar o desdobramento do corpo, composto por sete corpos sutis, e dessa forma curar ou tratar enfermidades físicas ou espirituais com auxílio de entidades desencarnadas (plano espiritual). Utilizando-se os métodos de observação participante e registro em diário de campo durante a etnografia, realizou-se o acompanhamento dos atendimentos com apometria a consulentes acometidos por câncer. Após a compilação e interpretação dos dados, realizadas pela análise de ritual, proposta por Peirano (2002), como sendo um conjunto de enunciados e ações dotado de ordem, repetição e objetivo coletivo comum; assim como pela análise de discurso, que Caregnato e Mutti (2005) o compreendem como forma de dar sentido à cultura em um contexto específico; foi possível identificar os elementos que compõem a apometria, quais os elementos que compreendem seu processo de eficácia simbólica e quais materialidades e fluxos estão presentes. Abordou-se a eficácia simbólica, entendida para além das representações, à luz da ideia desenvolvida por Tavares e Bassi (2013), configurando um conjunto de agentes que envolvem símbolos, mitos, ações e os indivíduos presentes nas relações estabelecidas por objetivos e afetações coletivas. / This study aims to identify the process of symbolic efficacy related to the practice of apometry technique performed in parallel on a spiritual center and an office in the city of Porto Alegre (RS, Brazil). This technique, as defined by Azevedo (2007), is a way to run the body split, composed of seven subtle bodies, and thus cure or treat diseases of the physical or spiritual body with the help of disembodied entities (spiritual realm). Using the methods of participant observation and recording in a field diary during the ethnography, there was monitoring of calls with apometry the consultants affected by cancer. After compilation and interpretation of data carried out by ritual analysis proposed by Peirano (2002) as a set of statements and actions endowed with order, repetition and common collective goal and the discourse analysis, Caregnato and Mutti(2005) comprising the speech as a way to make sense and culture in a specific context, it has become possible to identify the elements that make up the apometry, as those involved understand its symbolic efficacy and which materiality and process flows are present. It addressed the symbolic efficacy, understood beyond the representations in light of the idea developed by Tavares and Bassi (2013), setting up a group of agents that involve symbols, myths, actions and individuals present in the relationships established by collective goals and affectations.

Le droit traditionnel était un système juridique co-religieux, où l’invisible et le sacréjouaient un rôle prépondérant. Le surnaturel et le droit existaient en une sorte d’osmose, l’un àcôté de l’autre. Le droit utilisait le surnaturel comme auxiliaire mais le réprimait aussi dansses aspects négatifs. Avec l’intrusion de la civilisation occidentale durant la période coloniale,le colonisateur va imposer au Gabon son droit malgré sa promesse de respecter les coutumeslocales.L’accession du Gabon à la souveraineté internationale s’est traduite également,lorsqu’il s’est agi de disposer des lois d’un Etat indépendant, par l’adoption quasi-totale desdroits d’inspiration occidentale dits droits modernes. Cependant, le législateur a, dans unecertaine mesure, oeuvré pour le maintien dans certains domaines des droits traditionnels.Toutefois, l’adaptation du droit moderne aux réalités sociales gabonaises ne va pas sans poserdes problèmes d’application auxquels il faudra apporter des solutions. Au niveau législatif, lelégislateur devra préciser autant que possible les lois par lui adoptées afin d’éviter desincriminations ouvertes. Au niveau juridico-judicaire, l’action des pouvoirs publics devras’opérer au niveau de la formation et de la mise en place des banques de données coutumières. / Traditional law was a legal system associated with religion where the invisible andsacred matters played key roles. The supernatural and Law mingled in some type of osmose.Law used supernaturalism as contingency on one hand on the other hand it was rejected dueto its negative aspects. The infiltration of western civilization in Gabon through the colonialsystem will build the path to establish the western legal system by pushing aside the locallegal system. The infiltration of western civilization during the colonial occupation, created aperfect path to introduce and to enforce western legal system in Gabon despite the promise torespect the local custom system.Furthermore, moving from a colonial time to the independent republic of Gabon fewlocal traditional laws have been kept and are being applied in some legal aspects, but most ofthe Gabonese legal architecture has been inspired by the western's modern laws.In addition, the adaptation of Modern Law on the Gabonese legal system has metsome inconsistency as far as its implementation and its enforcement are concerned. Thereforesome solutions can be provided.From the legislative point of view perspective, the legislator should be as precise aspossible on the adopted laws in order to avoid open criminality.From legal and judicial's view government should work on educating people anddevelo

L’objectif de cette thèse est d’analyser une vaste collection de textes rituels taoïstes, le Guangcheng yizhi, qui a été compilé dans la province du Sichuan au 18e siècle. Cette collection est le fondement d’une tradition liturgique locale toujours vivante. La thèse aborde cette collection à la fois par une approche historique, en donnant le contexte social et religieux et en retraçant le processus de la compilation, de l’impression et de la diffusion, et par une approche de travail sur le terrain pour comprendre sa mise en pratique. Les deux premiers chapitres introduisent l’histoire du taoïsme au Sichuan depuis la dynastie des Qing jusqu’aujourd’hui, et plus précisément l’histoire textuelle du Guangcheng yizhi. Les chapitres suivants développent l’analyse de la tradition Guangcheng en développant la notion de "taoïste Guangcheng", et en explorant la typologie et la structure de ses rituels. Il s’intéresse à la construction d’un grand rituel par la combinaison de rites indépendants, et ce que ce processus nous apprend de la carte mentale que les taoïstes Guangcheng ont du répertoire de leur tradition. Enfin, le chapitre 6 développe le cas des rituels de repaiement de la dette de vie (huanshousheng) dans la tradition Guangcheng. / The basic theme of this dissertation is to understand a large collection of Taoist ritual texts from Sichuan, Guangcheng yizhi, first compiled in the 18th century and forming the basis of a living local ritual tradition. The dissertation uses both the historical approach (looking at the history of compiling, printing and using the collection) and fieldwork. The first two chapters introduce the history of Taoism in Sichuan since the Qing dynasty, and of the Guangcheng texts in particular. Then it explores the Guangcheng tradition developing notions such as “Guangcheng Taoist”, and the structure and typology of rituals. It analyses the building of a grand ritual and its “rundown” made of many smaller rites; this sheds light on the mental map of Taoists as they appropriate the shared ritual repertoire of their tradition. Finally chapter 6 analyses the ritual of repayment of life debt (huanshousheng) in the Guangcheng tradition.

This thesis examines the character of Middle Neolithic to Middle Bronze Age (3600-1200 BC) funerary and ritual practices in Wales. This was based on the analysis of chronological (radiocarbon determinations and artefactual evidence), contextual (monument types, burial types, deposit types) and osteological (demographic and pyre technology) data from a comprehensive dataset of excavated human bone deposits from funerary and ritual monuments. Funerary rites in the Middle Neolithic (c. 3600-2900 BC) sometimes involved the deposition of single inhumation or cremation burials in inconspicuous pit graves. After a hiatus in the Late Neolithic (c. 2900-2400 BC), formal burials re-appeared in the Chalcolithic (c. 2500-2200 BC) with Beaker burials. However, formal burials remained relatively rare until the Early Bronze Age (c. 2200-1700 BC) when burial mounds, which often contained multiple burials, became the dominant type of funerary monument. Burial rites for this period most commonly involved the cremation of the dead. Whilst adult males were over-represented in inhumations, no age- or gender-based differences were identified in cremation burials. Patterns in grave good associations suggest that perceived age- and-gender-based identities were sometimes expressed through the selection of objects to be placed in the graves. The tradition of cremation burials carried on into the Middle Bonze Age (c. 1700-1200 BC), although formal burials became less common. Circular enclosures (henges, timber circles, stone circles, pit circles), several of which were associated with cremated human bone deposits, represented the most persistent tradition of ritual monuments, with new structures built from the end of the fourth millennium BC to the middle of the second millennium BC in Wales.