Dentre as práticas mágicas realizadas pelos africanos e crioulos no Império Português, tiveram destaque os amuletos em formato de bolsinha contendo ingredientes que protegiam contra armas e doenças. Sua popularidade atiçou os inquisidores do Santo Oficio que a denominou bolsa de mandinga, e os confeccionadores de mandingueiros, e interpretaram a prática como uma manifestação de feitiçaria. Essa pesquisa propõe uma análise das bolsas de mandinga utilizadas nas sociedades atlânticas como resultado da recriação de tradições africanas no mundo do cativeiro e da circulação de saberes entre africanos de diferentes origens, a partir de um fundamento da cultura banto associada ao cristianismo. / Among the magical practices done by Africans and Creoles in the Portuguese Empire, we can point out charms in shape of small bags containing specific ingredients that protected against harm made by guns and illness. Their popularity intrigued the Inquisition and their agents had called them bolsa de mandinga, and the people who made them mandingueiros, interpreting those practices as manifestations of sorcery. This research tries to analyze the bolsas de mandinga utilized in the Atlantic societies as a result of the recreation of African traditions in the world of slavery and circulation of knowledge related to Africans from different origins, based in a Bantu culture associated with Christianity.

Orientador: Luiz César Marques Filho / Acompanha volume das figuras / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-19T01:20:08Z (GMT). No. of bitstreams: 1 Gomes_Waldemar_D.pdf: 14480882 bytes, checksum: c4ca4dbc7e0d446d6cc4b910a9597a3e (MD5) Previous issue date: 2011 / Resumo: O sepulcro do Papa Júlio II foi finalizado por Michelangelo em 1545 em San Pietro in Vincoli, em Roma. O projeto final contou com 7 esculturas: 4 do artista e 3 de seus discípulos. Alguns estudiosos têm considerado que ele reuniu esculturas feitas em diversos momentos para se ver livre de uma encomenda que durou 40 anos. As recentes abordagens do significado das esculturas da Vida Ativa e da Vida Contemplativa apontam para a existência de um programa iconográfico definido. Antonio Forcellino afirma que Michelangelo se inspirou no conteúdo do livro Il Beneficio di Cristo para idealizar essas esculturas. Enrico Guidoni diz que o mestre se baseou nas iniciais de Vittoria Colonna e Faustina Mancini para concebê-las. Para Marina Gandini as duas alegorias femininas representam as formas de vida de Moisés, enquanto Maria Forcellino entende que Michelangelo teria tomado Maria Madalena e Santa Caterina como modelo ao criá-las. Quando elaborou essas esculturas, Michelangelo mantinha estreitos laços de amizade com alguns integrantes do movimento reformador italiano e comungava dos mesmos preceitos doutrinários das correntes religiosas dos valdesiani e dos "spirituali" do Circolo di Viterbo. Ao introduzir aquelas duas alegorias no monumento, o artista teria perenizado naqueles mármores a relação entre fé e obras - simbolização daquelas duas formas de vida no mundo cristão -, no tocante à justificação, tal qual essa questão era vista por aqueles reformadores, ou seja, de que apenas a fé detinha o mérito de justificar o pecador diante de Deus, sendo essa fé operadora das boas obras. Ao concebê-las o mestre não teria se baseado em qualquer escrito específico e sim em suas próprias reflexões e conversas mantidas com os interlocutores daquelas correntes sobre a questão da justificação / Abstract: The sepulcher of the pope Jules II was finished by Michelangelo in 1545 at the Church of Saint Peter in Chains, in Rome. The final project counted on 7 sculptures: 4 of them by Michelangelo?s own hands and 3 sculptures made by his assistents. Some Scholars have considered that him assembled sculptures made in different moments of his life to be free of an order that lasted 40 years. The recent approaches on the meaning of the sculptures of Activ Life and Contemplative Life point to the existence of an iconographic programme previously defined by the master. Antonio Forcellino says Michelangelo was inspired by the content of the little book Il Beneficio di Cristo to idealize these sculptures. Enrico Guidoni tells that the master had based on the first letters of the Vittoria Colonna and Faustina Mancini?s names to creat them. To Marina Gandini these sculptures are the two forms of the lives of Moses and for Maria Forcellino Michelangelo took Mary Magdalene and Saint Catherine as models to make them. When he worked on these sculptures Michelangelo had narrow ties of friendship with some persons of the italian reformed movement and communicated some doctrinaire ideals of the religious corrents of the valdesiani and the "spirituali" of the Circle of Viterbo. By introducing that two alegories in that sepulchral monument the artist has immortalized on that marbles the relationship between faith and good works - symbolizations of that two forms of life in the Cristian world -, concerning the justification question, like this question was seen by those reformers, that is to say, that only the faith had the merit to justify the sinner before God, being the good works operated by the faith. In creating them the master did not base in any specific written, but in both his own reflections and the talks he had with the interlocuters of those religious groups on the justification question / Doutorado / Historia da Arte / Doutor em História

Syftet med föreliggande doktorsavhandling i teknikhistoria är att öka kunskapen om varför, men framförallt hur och under vilka villkor den första elektrifieringen av en statsägd järnväg genomfördes i Sverige. Arbetet med Riksgränsbanans elektrifiering pågick 1908-1917 och var på många sätt ett unikt pionjärprojekt. Två stora tekniska system skulle där komma att sammankopplas med varandra; artonhundratalets mogna järnvägssystem med nittonhundratalets nya elkraftsystem. Riksgränsbanan, den omkring 130 km långa nordligaste delen av Malmbanan mellan Kiruna och Riksgränsen, var världens dittills nordligaste järnväg att elektrifieras och det subarktiska klimatet ställde stora krav på utförandet av tekniska komponenter. Den geografiska lokaliseringen innebar dessutom att de långa avstånden till beslutsfattare inom statsförvaltning och företag måste hanteras. Därutöver genomfördes projektet i en tidsperiod präglad av protektionism, nationalism och internationella konflikter, yttre faktorer som alla också påverkade projektets utformning och genomförande. Att det var Riksgränsbanan som blev den första statliga järnvägslinje att elektrifieras i Sverige berodde på att staten 1907 gått in som hälftenägare i gruvbolaget LKAB och att nya avtal fastställde en ökad brytning och transport av järnmalm, från 1,5 miljoner ton årligen 1908 till 3,85 miljoner ton 1918. Denna mängd kunde inte transporteras inom befintligt system med ångdrift utan omfattande investeringar, vilket innebar att en systemomvandling till elektrisk drift ansågs vara ett bättre alternativ. I maj 1910 beslutade riksdagen anslå 21,5 miljoner kr till projektet som skulle drivas av Järnvägsstyrelsens byrå för elektrisk drift i samverkan med företagen Siemens och ASEA. Kontraktsskrivningen ställde hårda krav på företagen gällande prestanda och utförande och Järnvägsstyrelsen kunde när som helst, senast två år efter övertagandet av driften av banan, besluta att upphäva kontraktet och kräva att företagen återställde anläggningen till ursprungligt skick.Det var en mängd tekniska subsystem och komponenter som skulle färdigställas och sättas samman för att det tekniska primärsystemet ”den elektrifierade Riksgränsbanan” skulle fungera. Speciellt färdigställandet av loken och isolatorerna till ledningssystemet omgärdades av problem som kom att försena projektets färdigställande. Problemen var både organisatoriska och tekniska till sin natur men kunde efterhand åtgärdas genom att det utarbetades bättre rutiner vid korrespondens och annan kontakt mellan aktörerna samt genom att det togs större hänsyn till lokala klimatologiska förhållanden i samband med teknikutveckling. I sin roll som byrådirektör för byrån för elektrisk drift skulle Ivan Öfverholm visa sig vara en stark representant för beställaren och han spelade en central roll för projektets genomförande. Öfverholm kan i detta sammanhang kategoriseras som en offentlig systembyggare som med fast hand styrde projektet. Ibland innebar detta att Öfverholm hamnade i direkt konflikt med företagens representanter men ofta fungerade han också som medlare i de konflikter som ideligen uppstod mellan Byråns och företagens lokala representanter vid anläggningen. Den tvååriga garantitiden inleddes den 1 oktober 1915 och i slutet av 1917 hade nästan samtliga kvarstående arbeten vid anläggningen fullföljts och SJ kunde ta över anläggningen. Slutomdömet om Riksgränsbanans elektrifiering var överlag positivt och 1919 beslutade riksdagen att elektrifiera resterande del av Malmbanan, vilket var genomfört från Narvik till Luleå sommaren 1923. Det banbrytande arbetet i den norrländska ödemarken med att elektrifiera Sveriges nordligaste järnväg var därmed avslutat. / <p>Godkänd; 2012; 20120221 (roiwik); DISPUTATION Ämnesområde: Teknikhistoria/History of Technology Opponent: Dr Mats Fridlund, Institutionen för filosofi, lingvistik och vetenskapsteori, Göteborgs universitet Ordförande: Biträdande professor Kristina Söderholm, Institutionen för ekonomi, teknik och samhälle, Luleå tekniska universitet Tid: Fredag den 20 april 2012, kl 10.15 Plats: A1547, Luleå tekniska universitet</p>

Dentre as práticas mágicas realizadas pelos africanos e crioulos no Império Português, tiveram destaque os amuletos em formato de bolsinha contendo ingredientes que protegiam contra armas e doenças. Sua popularidade atiçou os inquisidores do Santo Oficio que a denominou bolsa de mandinga, e os confeccionadores de mandingueiros, e interpretaram a prática como uma manifestação de feitiçaria. Essa pesquisa propõe uma análise das bolsas de mandinga utilizadas nas sociedades atlânticas como resultado da recriação de tradições africanas no mundo do cativeiro e da circulação de saberes entre africanos de diferentes origens, a partir de um fundamento da cultura banto associada ao cristianismo. / Among the magical practices done by Africans and Creoles in the Portuguese Empire, we can point out charms in shape of small bags containing specific ingredients that protected against harm made by guns and illness. Their popularity intrigued the Inquisition and their agents had called them bolsa de mandinga, and the people who made them mandingueiros, interpreting those practices as manifestations of sorcery. This research tries to analyze the bolsas de mandinga utilized in the Atlantic societies as a result of the recreation of African traditions in the world of slavery and circulation of knowledge related to Africans from different origins, based in a Bantu culture associated with Christianity.

The thesis analyzes the thinking, legacy and the second life of the work of a prominent mathematician, cosmologist and the Catholic priest Georges Lemaître. The patterns of his thinking (expecting the intelligibility of the cosmos, assuming the hidden nature of God for research of natural science, seeing indeterminism in the evolution of the cosmos and separating the scientific and religious approach to reality) are presented on the basis of sources and literature based on Lemaître's texts and texts of scholars who dealt with his life and work. Everything is further complemented by the opinions of authors writing about the broader contexts of the history of cosmology and its interferencee with religion. Those long-term tendencies are drawn in more detail and further connected and compared with more general European ideas (the book of nature, the question of human free will, light as a backdrop of creation, appreciating the simplicity of hypotheses). Special emphasis is placed on the religious connotations of Lemaître's thinking - these are also presented with regard to the development of time, to which insights are further applied using modern models of the relationship between science and religion. It is the temporal transformation of that relationship within Lemaître's life path and the resulting...

Disciple du maître bulgare Beinsa Douno (Peter Deunov) (1864-1944), Michaël Ivanoff (1900-1986) est connu à partir de 1960 sous le nom d’Omraam Mikhaël Aïvanhov. Entre 1938 et 1985, il a donné en France un enseignement spirituel sur la Lumière, dans la lignée de l’ésotérisme chrétien de la tradition johannite, du transcendantalisme, de la kabbale, du zoroastrisme, de l’hindouisme et du bouddhisme. En 1960, au retour d’un voyage d’un an en Inde, il a élaboré le concept de laser spirituel en transposant par analogie la découverte récente du physicien américain Theodore Maiman en une pratique de méditation individuelle et collective sur la Lumière spirituelle qui aurait pour objectif d’éveiller les consciences des êtres humains dans le monde entier. Le présent mémoire de maîtrise étudie l’enseignement sur la Lumière spirituelle, appelée Vidélina en bulgare, du maître Aïvanhov de 1938 à 1980 dans l’héritage multireligieux dont il est issu, ainsi que la pratique du laser spirituel qu’il a créée à partir de 1962, à travers la recension de ses conférences et l’observation participante de cette pratique de 1980 à 1995, puis de 2011 à 2020 dans trois centres du nouveau mouvement religieux de la Fraternité Blanche Universelle de ce maître, dans le but de dégager les conditions propices à la pérennité de cette pratique spirituelle collective. / Disciple of Bulgarian Master Beinsa Douno (Peter Deunov) (1864-1944), Michaël Ivanoff (1900-1986) has been known under the name of Omraam Mikhaël Aïvanhov since 1960. Between 1938 and 1985, he taught a spiritual teaching on Light in France. This teaching was inspired by the Christian esoterism of the Johannist tradition, by Transcendentalism, Kabbalah, Zoroastrianism, Hinduism and Buddhism. When Mikhaël Ivanoff returned from India in 1960 after a one-year trip, he developed the concept of the spiritual laser, transferring by analogy the physician Theodore Maiman’s recent discovery into a practice of individual and collective meditation on the spiritual Light, which would have the aim of awakening the consciousness of human beings all around the world. The present M. A. thesis studies the teachings on the spiritual Light, called Vidélina in Bulgarian, which were given by master Aïvanhov in the period 1938 to 1980, in the multireligious heritage where they come from. It also presents the practice of the spiritual laser that he created in 1962, through the review of his lectures and the participating observation of this practice from 1980 to 1995, then from 2011 to 2020 at three centers of the Universal White Brotherhood of this master. Finally this thesis draws the adequate conditions to ensure the continuity of this collective spiritual practice.

La période pré moderne en Inde voit se développer la bhakti comme nouvelle religiosité distincte et dominer de façon quasi-totale la scène religieuse en Inde. Bien que nous n’avons pas atteint une masse critique des études qui établissent une incidence de la mystique musulmane sur la poésie dévotionnelle de Kabīr, ce papier de recherche aura pour objectif de démontrer l’existence d’un lien entre la bhakti et le soufisme indo-persan implanté depuis le sultanat de Delhi jusqu’à la fin de la période moghole en se concentrant sur une question : Dans quelle mesure les pratiques ascétiques du poète Kabīr se sont développées sous l'influence de l’idéologie et la mystique soufie? Il examine comment une figure de bhakti comme Kabīr a embrassé la conception soufie de la spiritualité dans un rapport d’emprunt et d’association intime sans modifier la généalogie hindoue de cette sensibilité dévotionnelle. Les mouvements bhakti et soufi du sous-continent n'ont pas seulement montré la quête d'un individu ou d'un groupe d'individus pour atteindre la connaissance, la grâce, ou l'unicité avec l'Être suprême, ils ont insufflé à la masse des dévots hindous et musulmans une voie unique afin de rejoindre la Réalité ultime en transcendant le phénomène des identités religieuses peu ou pas définies à cette époque d’hybridité religieuse et qui furent amplement forgées par l’idée du salut par la voie mystique indépendamment du concept de la religion tel que comprise par l’érudition moderne. / The pre-modern period in India sees the development of bhakti as a new and distinct religiosity and almost completely dominates the religious scene in India. Although we have not reached a critical mass of studies that establish an impact of Muslim mysticism on Kabīr's devotional poetry, this research paper will aim to demonstrate the existence of a link between bhakti and Indo-Persian Sufism implanted from the Delhi Sultanate to the end of the Mughal period by focusing on one question: To what extent did the ascetic practices of the poet Kabīr develop under the influence of Sufi ideology and mysticism? It examines how a bhakti figure like Kabīr embraced the Sufi conception of spirituality in a relationship of borrowing and intimate association without altering the Hindu genealogy of this devotional sensibility. The bhakti and Sufi movements of the subcontinent did not merely demonstrate the quest of an individual or group of individuals to attain knowledge, grace, or oneness with the Supreme Being, they instilled in the mass of Hindu and Muslim devotees a unique path to reach the Ultimate Reality by transcending the phenomenon of religious identities that were little or not defined in that era of religious hybridity and that were amply forged by the idea of salvation through the mystical path independently of the concept of religion as understood by modern scholarship.

L’essor du monachisme au courant des IVe et Ve siècles a transformé le paysage religieux dans le bassin méditerranéen. Ce mouvement d’ascètes célibataires et l’impact de son institutionnalisation au sein de la Grande Église ont contribué à la formation d’une nouvelle identité religieuse et à la transformation des systèmes hérités des penseurs classiques. Ce projet, en partant des sources monastiques et classiques, mettra en lumière les relations entre les premiers moines chrétiens et les différentes figures de l’altérité – religieuse, intellectuelle et culturelle – dans la province égyptienne pendant la période byzantine. En se penchant sur différentes entités présentes sur le territoire égyptien, on sera en mesure de mieux comprendre de quelle façon l’identité monastique s’est formée dans sa relation avec l’altérité et comment les auteurs monastiques ont représenté ces groupes identitaires. Ainsi, au terme de cette présentation, le lectorat sera mieux outillé pour saisir les relations qu’entretiennent les premiers moines chrétiens et les divers visages de l’altérité dans le contexte monastique égyptien. / During the 4th and the 5th centuries, the emergence of monasticism transformed the religious landscape around the Mediterranean. This ascetic movement and the impact of its institutionalization within the Great Church contribute to the formation of a new religious identity and to the transformation of systems inherited from classical thinkers. Starting from the monastic sources, this project will shed light on the relations between the first Christian monks and the various figures of otherness – religious, intellectual, and ethnical – in the Egyptian provinces during Late Antiquity. By looking at different entities present in Egyptian territory, we will be able to understand how monastic identity was formed in its relationship with the otherness and how the monastic authors represent these identity groups. Thus, at the end of this presentation, the readers will be better equipped to understand the relationships between the first Christian monks and the various face of otherness in the Egyptian monastic context.

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This thesis explores the implications of René Girard’s mimetic theory on Genesis 1 and 2 in the Old Testament. It tests the extent to which Genesis 1 and 2 are structured sacrificially or mythically as outlined by Girard. René Girard’s theory is summarized and clarified as to how the theory can be applied to biblical texts. In addition, Girard’s theory is explained in the context of theory-making in late modernity, and critiques of Girard from biblical, anthropological, sociological, and theological perspectives are addressed. A sacrificial structure is explored in Genesis and Exodus that informs the exegesis of Genesis 1 and 2. The critical elements in Girard’s scapegoat mechanism—acquisitive desire leading to rivalry, crisis, and ultimately to an expulsion—are examined in the expulsion of the Hebrews from Egypt (Exodus 1) and the expulsions of Abraham and Isaac in Genesis (Gen 12-21). A particular pattern takes shape that structures the narratives in the Pentateuch. An exegesis of Israel’s narrative of origins in Genesis 1 and 2 follows, incorporating Girard’s theoretical insights with higher critical methods conventionally employed to the Old Testament. The thesis discovers striking parallels with Israel’s narrative of origins. They are indeed sacrificially structured, but they also interrogate that structure and describe an alternative sacrificial response. The sacrifice that Yahweh instigates dismantles the mythical structure even as it moves through the sequence. The thesis concludes with a validation of Girard’s theory and explains how Girard’s theory can be useful to the current exegetical tasks. / Biblical and Ancient studies / D. Th. (Old Testament)