Este estudio trata de los ritos, costumbres y gustos en las diferentes fases de la vida de los individuos de Murcia y Cartagena durante los reinados de Carlos III y Carlos IV y del tipo de posesiones a las que tuvieron acceso en lo relativo al vestido, el adorno y el modo de decorar y amueblar la salas de recibir de las viviendas. Artículos indispensables para abordar en qué medida impactaron las modas y usos extranjeros en una sociedad en que la apariencia y la sociabilidad se convirtieron en requisitos indispensables para exhibir lo que se quería demostrar ante los demás. Aspectos que ahondan en la cotidianeidad e identidad de los antiguos pobladores de dos ciudades pertenecientes al mismo Reino con semejanzas y diferencias entre sí en una etapa de cambios y permanencias, de modernidad y tradición. / This study deals with the rituals, customs and tastes in the different phases of life of individuals from Murcia and Cartagena during the reigns of Carlos III and Carlos IV and with the kind of belongings which they had access to as regards clothing, adornment and how to decorate and refurnish the receiving rooms of the houses. Articles necessary to address the extent of the impact if foreign fashions and customs in a society where the appearance and sociability became prerequisites to show off what they wanted to demonstrate to others. Aspects that delve into the everyday and identity of the ancient inhabitants of two towns belonging to the same kingdom with similarities and differences among them in a time of change and permanence, of modernity and tradition.

I den här uppsatsen analyseras Ibn Fadlans beskrivning av rûs hövdingabegravning. Till skillnad från tidigare dekontextuell forskning sätts fokus på det kontextuella. Begravningen beskrivs som en livskris där olika maktförhållanden uppstår. Olika sociala relationer inom gruppen lyfts fram. Ibn Fadlan beskriver hur gods och föremål strukturerades och förbrukades i och runt gravhögen. De kan liknas vid rituella objekt och kan knytas till rûs vardagliga sedvänjor och deras ekonomiska förhållanden. Både den döde hövdingen och den utvalda slavinnan får ta del av dessa objekt. De blev delaktiga i ett symboliskt kapital. Rûs utförde rituellt dödande under begravningen. Under den typen av handlingar verkar traditionen motiverande och legitimerande. Rûs hade en föreställning om paradiset som kan stämma överens med fornskandinaviska förhållanden. Man genomförde likvård och kremering av kroppar som visar på själsliga föreställningar intimt förknippade med de eskatologiska föreställningarna. För gruppen blir begravningen en kris då samhället måste genomgå förändring. Det gällde att kapa banden till den döde och samtidigt tillfredställa honom. Man knöt nya band med omgivningen. Man försökte därför skapa rituella uttryck för gemenskap både med den döde och med varandra. Slavinnan och hövdingen genomgick olika rites de passage och förändrade respektive förstärkte sina positioner.

¡§Jasmine Flavored Tea¡¨ is one of the earliest published works of Eileen Chang. However, the autobiographic fiction which focuses its topic on ¡§looking for Father¡¨ has not been valued by the academic circle for a long time. In fact, ¡§Jasmine Flavored Tea¡¨ is the center text(centext) among Eileen Chang¡¦s works. She semioticizes this work according to its plot and then makes these elements metaphors of her later works. This is the key to discussions about the hypertextuality between the texts of Eileen Chang and the phenomenonal world. By using a new approach of criticism called ¡§the School of Super Searching,¡¨ this discourse attempts to blend the research achievements of modern anthropology, psychology and folkloristics into traditional searching, to do gender studies by searching ¡§psychological facts,¡¨ and to focus on the intertextuality between the plot of the fiction and the folk data. By means of the motive tied with folktales and folk customs, and of the related significant notions like misogyny, twins complex, endogamy desire, liminality and initiation rite, divine king and scapegoat, and individuation process, with a close reading on the text of ¡§Jasmine Flavored Tea,¡¨ this discourse explores how the pieces of symbolism and meaning in the text associate with the life experiences of Eileen Chang.The issues dealt by this discourse are as follows: 1. Lead a large amount of anthropological concepts into literary criticism, and make intertextual comparison between ethnography and literary works. 2. Clarify the countervailing process between masculinity and femininity in ¡§Jasmine Flavored Tea¡¨ by means of the connotative plot structures of the fairy tales, ¡§Iron John¡¨ and ¡§Little Red Riding-Hood,¡¨ in the text. Men gradually construct masculinity by adopting male violence in order to get rid of maternal swallowing and paternal castration. 3. The practical operatoins of Jung¡¦s theory in literary criticism: (1) Twins complex is an important complex to present the relationship between ego and Anima/Animus. (2) Synchronicity and the possibility of predictive text(predictext). (3) Clarification on the relationship between ¡§sukuu¡¨ and the self. (4) Application of the participation mystique on the narrative point of view. 4. Apollo¡¦s Neuroses- Reinterpretation of the implication for the incest by Oedipus in the texts of Eileen Chang. 5. There exists an association between fowls as the symbol of twins complex and Eileen Chang¡¦s family. 6. The riddle about Eileen Chang in her late years is an individuation process from putting on the wolf¡¦s skin to taking it off. 7. The comparison between the autobiographic works, ¡§Jasmine Flavored Tea¡¨ and Little Reunion.

Many people in Western culture experience systemic separation from an intimacy with the natural world and as a result, suffer a disconnection from their own natures. As an educator, my interest in the epistemological and ecological implications of nature-based, reflective learning as a form of initiation into maturity and calling led me to explore how education might create the conditions for consciously turning around the whole human with potential for turning around the whole world. Drawing from insights and wisdom from depth psychology, ecopsychology, mythology, philosophy, the poetic traditions, literature, spiritual practices, and curriculum studies, and by adopting Jung’s psychology of individuation as a theoretical backbone for this body of work, I sought to fully flesh out and discover how we might reclaim and embody our original human wholeness (our individuated natures), and how education might be a catalyst for this. I have organized this study in such a way as to align with three central themes found universally in all rites of passage and that mirror my own heuristic research journey, namely: the separation, the threshold experience, and the return. In the separation stage, I offer an historical perspective for much of Western culture’s current incongruence with nature. In addition, I provide a critique of how contemporary educational practices with their overt focus on profit-making and careerism further reinforce this dualistic thinking. As a counterbalance, at midpoint of this study, I set forth on my own deep phenomenological threshold-crossing immersions into nature. This research became, in effect, a (re)search of self where surprisingly more of my own calling was revealed to me through the hermeneutics of powerful, wild teachings. At the conclusion, as I (re)turn “from the woods”, my findings are shared (in part) as pedagogical examples of life-enhancing, less codified and embodied practices designed with the whole person—body, mind, and soul—(and earth), in mind that may support students (and teachers) in discovering their particular and deeply fulfilling ways of belonging to and contributing toward a living ecology. A symbolic artifact (a ‘body’ of work) accompanies and completes this work (Figure 3). / Graduate / 0727 / 0525 / 0534 / hilaryjl@telus.net

Dans les Andes du sud du Pérou, l’être humain-personne n’est pas donné à la naissance ipso facto et une fois pour toutes, il est le « produit » d’une « construction » sociale qui s’étale tout au long du cycle de vie des individus. Né dans un état « d’animalité », de « sauvagerie », le nouveau-né est réputé être saqra. Ce terme fait référence à la sphère du non social, du sauvage et du nocturne et s’oppose à celle de l’humain, du domestiqué et du diurne. Il est donc nécessaire que le nouveau-né sorte de cet état premier pour devenir runa « être humain-personne », homme (qhari) ou femme (warmi). L’objectif principal de cette thèse est de décrire les représentations et les pratiques dont le corps-personne est l’objet au cours du processus de sa construction sociale et culturelle par le biais des rites de passage qui modifient la nature même de l’individu. / In the Andes of southern Peru (Cuzco), the human being-person is not given at birth ipso facto, once and for all. It is the « product » of a social « Construction » throughout the life cycle of individuals. Born in a state of « animality » and « wildness », the newborn child is supposed to be Saqra.This term refers to the sphere of non-social, and wild nightlife and it is opposed to the human, domesticated and diurnal sphere. It is therefore necessary for the newborn to be transformed in a social human being-person, man (qhari) or woman (warmi). This process of humanization is obtained throughout the life cycle rituals.

Submitted by Adriana Schneider Dallolio (adriana_schneider@yahoo.com) on 2017-12-12T16:21:41Z No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) / Approved for entry into archive by Pamela Beltran Tonsa (pamela.tonsa@fgv.br) on 2017-12-12T16:23:43Z (GMT) No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) / Made available in DSpace on 2017-12-13T11:43:25Z (GMT). No. of bitstreams: 1 Dissertação_AdrianaSchneiderDallolio_12122017_Publicação.pdf: 1419246 bytes, checksum: 146569ac138f3717d8dc27a80002d53e (MD5) Previous issue date: 2017-11-22 / A prática institucionalizada dos ritos de passagem, os quais historicamente apoiavam os indivíduos nos diversos períodos de transição da vida, parece ter se esvaziado nas sociedades contemporâneas. Alguns estudiosos, inclusive, destacam a lacuna dos ritos de iniciação, que marcavam a transição da infância para a adolescência; provocando, assim, um hiato identitário, as categorias antes claramente delimitadas tornam-se interpostas e as crianças perdem um importante mecanismo para lidar com a mudança. No entanto, considerando-se que o consumo viabiliza o autoconhecimento e a comunicação da identidade, o mercado assume um papel institucional cultural central, ao redor do qual essas crianças constroem suas identidades; principalmente no período mais crítico da transição, o da liminaridade. Caracterizada como um período de extrema ambiguidade do self e invisibilidade social, a fase liminar dos ritos de passagem é um tema sub-pesquisado e uma lente teórica fértil para se analisar o papel do consumo nesse período de transição entre dois espaços socioculturais concretos e reconhecidos, o da infância e o da adolescência. Portanto, este estudo realizou uma imersão no universo das meninas com idades entre oito e doze anos, pertencentes a esse grupo liminar denominado de tweens, contribuindo, assim, com uma perspectiva multifacetada do consumo e construção de identidade dessas meninas. Como em um trabalho artesanal de patchwork, o resultado final apresenta uma perspectiva única, porém formada pela reunião das diferentes concepções dos agentes envolvidos: - as mães, as meninas e a própria pesquisadora. Ao longo de dois anos, foram coletados dados através de diferentes técnicas, como entrevistas em profundidade com mães, no Brasil e EUA, observação participativa e diário introspectivo da pesquisadora, mãe de uma tween, e entrevistas filmadas por uma menina tween com suas próprias amigas; propiciando uma oportunidade única de retratar o universo das meninas por elas mesmas, com o mínimo possível de interferência da pesquisadora. Os resultados contribuem com estudos anteriores, ampliando a compreensão do comportamento das meninas e suas práticas de consumo e socialização, durante a transição. Ressaltando, inclusive, a influência do bullying nessas práticas. Além de destacar que a liminaridade pode ser vivenciada não só pelo indivíduo que passa pela transição, mas também por aqueles envolvidos emocionalmente nesse processo, no caso as mães. / The institutionalized practice of rites of passage, which historically supported individuals in the various periods of life transition, seems to have disappeared in contemporary societies. Some authors even highlight the gap in initiation rites that marked the transition from childhood to adolescence; thus, provoking an identity gap, previously clearly delimited categories become blurred and children lose an important mechanism to deal with change. However, considering that consumption enables the self-knowledge and the communication of one´s identity, the market assumes a central cultural institutional role, around which these children construct their identities; especially in the most critical period of transition, that of liminality. Characterized as a period of extreme self-ambiguity and social invisibility, the liminal phase of rites of passage is an under-researched topic and a fertile theoretical lens to analyze the role of consumption, in this period of transition between two concrete and recognized sociocultural spaces, childhood and adolescence. Therefore, this study carried out an immersion in the universe of girls between the ages of eight and twelve years old, who belong to this liminal group called tweens; and so, contributing with a multifaceted perspective of the consumption and identity construction of these girls. As in a hand-crafted patchwork, the final result presents a unique perspective, but formed by the assembling of different conceptions of the agents involved: - mothers, girls and the researcher herself. Over two years, data were collected through different techniques, such as in-depth interviews with mothers in Brazil and the USA, participant observation and introspective diary of the researcher, mother of a tween, and interviews filmed by a tween girl with her own friends; which provided a unique opportunity to portray the universe of the girls by themselves, with the least possible interference of the researcher. The results contribute to previous studies, increasing the understanding of the girls' behavior and their consumption and socialization practices during the transition. Also, they highlight the influence of bullying on these practices. Besides emphasizing that liminality can be experienced not only by the individual who goes through the transition, but also by those emotionally involved in this process, in this case, the mothers.

Vad händer när det som har varit din vardag de senaste årtiondena tar slut? Vad händer när det som kännetecknade dig inte mera finns kvar? Vem känner man social samhörighet med?   Att gå från att vara professionell idrottare till att pensionera sig och börja om från noll som till exempel 30-, 25- eller 20-åring. Man har skapat sig ett sammanhang som fullt ut har gått ut på idrotten. Vad finns kvar när idrotten försvinner? Vad gör man när ens yrke och vardag försvinner och hur skapar man ett nytt sammanhang och hur ser övergången ut?   I uppsatsen undersöks hur elitidrottare övergår till ett liv där de inte mera livnär sig på sin idrott utan i en övergångsfas måste skapa sig ett nytt socialt sammanhang och identifiera sig själva med nya statuspositioner. Att försöka ta sig fram mellan två parallella världar och sedan lyckas återintegreras i ett nytt socialt sammanhang. Fokuset i uppsatsen är på att belysa processen av skapandet av nya statuspositioner och hur dessa utvecklas genom de tre faserna i Arnold Van Genneps teori om övergångsriter, samt medvetengöra eventuell problematik kring övergången. Uppsatsen ämnar också belysa vikten av ett symboliskt agerande eller en konkret rit som symboliserar avslutet på karriären, för att idrottarna lättare skall kunna lägga det livet bakom sig.

This diploma thesis deals with what one must do in order to become an ayahuasca neo-shaman, or what specific ayahuasca neo-shaman habitus one must acquire in order to be considered a neo-shaman and to be able to perform ayahuasca rituals. For this the author used methods of carnal ethnography and autoetnography. Ayahuasca rituals are embedded in a broader anthropological theory of rites of passage and are examined in the framework of carnal ethnography by the method of observed participation, while semi-structured interviews with neo-shamans are used also. As part of the autoetnography, the author experienced a neo-shaman habitus on himself, which allowed him to easily look into the otherwise non-transferable structure of the neo-shaman habitus. This research has shown that there are three key parts for the ayahuasca neo-shaman habitus, ie the "ecstatic", "didactic" and "material", but their forms are different for each neo-shaman, due to their specific life trajectories. The resulting ritual is then the product of the specific bricolage of each neo-shaman and mixes elements and techniques of different traditions and cultures. Keywords shaman, shamanism, neo-shaman, neo-shamanism, ayahuasca, habitus, carnal ethnography, autoetnography, ritual, rites of passage

This paper examines if the wedding rite today can be considered as a rite of consumption rather than a rite of passage, with base in the wedding gown. The method used is a qualitative text and content analysis, this method has been applied to three articles and one book whom discuss the wedding and consumption related to the bride gown. To analyze this material Arnold Van Gennep´s definition of rites of passage is applied. Weddings are in our time strongly influenced by consumption with a strong focus on materiality rather than on religion. The wedding gown can be considered to be one of the most important artefacts today concerning the bride adapting to her new identity and social role.

Die doel van die navorsing is om vas te stel of liminale prosesse, drumpeloorgange en transformasie deur die verskuiwing van sosiogeografiese omgewing teweeggebring word. Vir die terreinverkenning van die term liminaliteit word gebruik gemaak van die teorië van antropoloë Arnold van Gennep en Victor Turner en word getoon dat die term liminaliteit al hoe meer vryelik in velde buite die antropologie gebruik word. Die toepasbaarheid van die drie fases (pre-liminaire, liminaire en post-liminaire) van die rites de passage en die heropname in die communitas word met betrekking tot die letterkunde toegelig. Die ondersoek van die konsep liminaliteit word ten opsigte van literêre karakters gedoen aan die hand van die oorsake en dryfvere wat tot liminale prosesse lei, asook die uitwerking van daardie prosesse op die geestelike instelling van die verskillende hoofkarakters in die romans ’n Ander land van Karel Schoeman, Die son kom aan die seekant op van Jeanette Ferreira, Lang skaduwees in Afrika van Connie Luyt en die ongepubliseerde roman Paul Roux van die kandidaat self. Die verskillende elemente (dryfvere, karakterisering, milieus, drumpeloorgange en transformasies) wat tot liminale situasies bydra, word behandel. Daar word tot die gevolgtrekking gekom dat die verskillende elemente dui op die roete wat na die rites de passage toe kan lei. Navorsingsartikels en essays wat die tussenruimtes en oorskryding van grense in verskillende publikasies bespreek, word gebruik om die ondersoek toe te lig. Besprekings van Louise Viljoen (Woordwerk van Breyten Breytenbach), Adéle Nel (Lykdigte en Ruggespraak van Joan Hambidge), Heilna du Plooy (Niggie van Ingrid Winterbach), Dorothea van Zyl (Vaselinetjie van Anoeschka von Meck), Marlies Taljaard (Kleur kom nooit alleen nie van Antjie Krog) is hiervoor aangewend. Daar word ook na ekspat-literatuur soos dié van Laurens van der Post, Breyten Breytenbach en Gérard Rudolf verwys. Dit is ’n vrugbare tegniek om literêre karakters vanuit Van Gennep en Turner se teorieë te ontleed. Soos wat die konsep liminaliteit toenemend gebruik en toegepas word, sal dit ook meer in die literatuur aangewend word, veral in die werk van ekspatskrywers. Wat hierdie bevindings betref, kan ’n mens begin gis oor die Afrikaanse diaspora-letterkunde wat ’n nuwe communitas vir drumpelfigure geskep het. Die gemeenskaplike kreatiewe energie in hierdie liminale sone kan as bewusmaking dien en sodoende verandering teweegbring. ENGLISH : The purpose of the research is to determine whether liminal processes, threshold crossings or transformation can be brought about by the changing of socio-geographical environment. For the exploration of the term liminality the theories of anthropologists Arnold Van Gennep en Victor Turner are used and it is shown that the term is increasingly used in other fields. The applicability of the three phases (preliminaire, liminaire and post-liminaire) of the rites de passage and the reentering of the structural realm, the communitas, is enlightened with the help of literature. The analysis of the concept liminality regarding these literary characters is done by causes and motivations that lead to liminal processes, as well as the effect of those processes on the spiritual/mental inclination of the characters in the novels ’n Ander land by Karel Schoeman, Die son kom aan die seekant op by Jeanette Ferreira, Lang skaduwees in Afrika by Connie Luyt and the candidate’s unpublished novel Paul Roux. Different elements (motivation, characteristics, milieu, thresholds and transformation) that lead to liminal phases, are discussed. It was found that the different elements indicate the route leading to the rites de passage. Applicable essays and articles regarding the liminal phases and transgression of borders in different publications are explored to explain the analysis. Research articles and essays focusing on the phases leading to the rites de passage used for this analysis are those by Louise Viljoen (Woordwerk of Breyten Breytenbach), Adéle Nel (Lykdigte en Ruggespraak of Joan Hambidge), Heilna du Plooy (Niggie by Ingrid Winterbach), Dorothea van Zyl (Vaselinetjie by Anoeschka von Meck) and Marlies Taljaard (Kleur kom nooit alleen nie by Antjie Krog). Reference is also made to the ex-pat literature of Laurens van der Post, Breyten Breytenbach and Gérard Rudolf. Applying Van Gennep and Turner’s theories for the analysis of literary characters is fruitful. As the concept liminality is used and applied increasingly, it will become more relevant in literature, especially in the work of expat writers. Regarding the findings, one can speculate about the ‘diaspora’ literature in Afrikaans that created a new communitas for threshold figures. The communal creative energy in this liminal zone can be effective as to an awakening that can bring about change. / Dissertation (MA)--University of Pretoria, 2010. / Afrikaans / unrestricted