Essa dissertação compara os processos de construção identitária das igrejas católica e presbiteriana e a socialização dos fiéis em cada uma delas para identificar a influência desses fatores nas atitudes de católicos e presbiterianos frente ao sincretismo religioso. A adesão à igreja católica é, via de regra, definida em termos da participação nos sacramentos. Nessa identidade sacramental preconiza-se o aspecto encantado e místico sobre o intelectual e a unidade dogmática tende a desempenhar um papel secundário. Contrariamente, no caso do protestantismo a identidade tende a ser definida em termos intelectuais, já que o critério para a participação é a confissão a reta doutrina tal como está definida nas confissões de fé. Além disso, as diferenças organizacionais entre as duas igrejas parecem interferir nesse processo de formação das identidades. A igreja católica, por concentrar em uma imensa unidade as diversas maneiras de se aderir a ela, pode ser classificada como uma organização de massas. Já a igreja presbiteriana mais parece uma organização de quadros, menor, mais inflexível à diversidade, ela doutrina seus quadros internamente através da Escola Bíblica Dominical. Para entender a sociabilidade e educação religiosa de cada igreja escolhi estudar dois grupos de preparação para rituais homólogos: a Crisma no caso católico e a Pública Profissão de Fé no caso presbiteriano. Ambos podem ser classificados como ritos de iniciação, pois dramatizam a passagem dos fiéis da infância para a maturidade espiritual.Uma vez adultos na fé, tanto católicos quanto presbiterianos, deveriam, segundo a visão institucional, repudiar ao sincretismo religioso, pois não se pode servir a dois senhores. Mas será que essa rejeição ao sincretismo de fato acontece? Se não, de que formas ele se manifesta entre católicos e presbiterianos? São essas as perguntas que pretendo responder. / This Masters thesis compares Catholic and Presbyterian churches identity construction processes and the socialization up each of these churches in order to identify the influence of these factors on Catholic and Presbyterian faithfulls attitudes toward religious syncretism. A person is considered as a member of Catholic church if receives Catholic sacraments. This sacramental identity values more the enchantment aspect of faith over the intellectual, also it plays down the faithfulls intellectual adherence to church dogma. In contrast, in Protestantism a church identity is defined in intellectual terms. To be a member of a church is to confess the doctrine defined as right by this church. In addition, organizational differences of the Catholic and Presbyterian churches seem to affect these distinct identity construction processes. Due to its ability to include in a same huge unity a large diversity of being religious, the Catholic Church can be classified as a igreja de massa (or church for the mass while the Prebyterian church organization can be identified as igreja de quadros (or church for leadership). Smaller, more inflexible toward diversity than Catholic Church, the Presbyterian one indoctrinates their members within the church through Bible Sunday School. In order to understand the sociability and religious education processes in each church, I choose to research two preparatory study groups for similar rites of passage: the ritual of Confirmation, for the Catholic case, and the ritual of Public Profession of Faith, for the Presbyterian. Both can be identified as iniciation rituals because both dramatize the passage of the faithful from Spiritual childhood to Spiritual maturity. Once being adult in faith, both catholics and presbyterians must, acording to their institucional views, repudiate religious syncretism, because one cannot serve two Masters. Would religious syncrestim rejections in fact occur equally in both churches? If not, what differs catholics from presbyterians? These are questions I intend to answer.

Essa dissertação compara os processos de construção identitária das igrejas católica e presbiteriana e a socialização dos fiéis em cada uma delas para identificar a influência desses fatores nas atitudes de católicos e presbiterianos frente ao sincretismo religioso. A adesão à igreja católica é, via de regra, definida em termos da participação nos sacramentos. Nessa identidade sacramental preconiza-se o aspecto encantado e místico sobre o intelectual e a unidade dogmática tende a desempenhar um papel secundário. Contrariamente, no caso do protestantismo a identidade tende a ser definida em termos intelectuais, já que o critério para a participação é a confissão a reta doutrina tal como está definida nas confissões de fé. Além disso, as diferenças organizacionais entre as duas igrejas parecem interferir nesse processo de formação das identidades. A igreja católica, por concentrar em uma imensa unidade as diversas maneiras de se aderir a ela, pode ser classificada como uma organização de massas. Já a igreja presbiteriana mais parece uma organização de quadros, menor, mais inflexível à diversidade, ela doutrina seus quadros internamente através da Escola Bíblica Dominical. Para entender a sociabilidade e educação religiosa de cada igreja escolhi estudar dois grupos de preparação para rituais homólogos: a Crisma no caso católico e a Pública Profissão de Fé no caso presbiteriano. Ambos podem ser classificados como ritos de iniciação, pois dramatizam a passagem dos fiéis da infância para a maturidade espiritual.Uma vez adultos na fé, tanto católicos quanto presbiterianos, deveriam, segundo a visão institucional, repudiar ao sincretismo religioso, pois não se pode servir a dois senhores. Mas será que essa rejeição ao sincretismo de fato acontece? Se não, de que formas ele se manifesta entre católicos e presbiterianos? São essas as perguntas que pretendo responder. / This Masters thesis compares Catholic and Presbyterian churches identity construction processes and the socialization up each of these churches in order to identify the influence of these factors on Catholic and Presbyterian faithfulls attitudes toward religious syncretism. A person is considered as a member of Catholic church if receives Catholic sacraments. This sacramental identity values more the enchantment aspect of faith over the intellectual, also it plays down the faithfulls intellectual adherence to church dogma. In contrast, in Protestantism a church identity is defined in intellectual terms. To be a member of a church is to confess the doctrine defined as right by this church. In addition, organizational differences of the Catholic and Presbyterian churches seem to affect these distinct identity construction processes. Due to its ability to include in a same huge unity a large diversity of being religious, the Catholic Church can be classified as a igreja de massa (or church for the mass while the Prebyterian church organization can be identified as igreja de quadros (or church for leadership). Smaller, more inflexible toward diversity than Catholic Church, the Presbyterian one indoctrinates their members within the church through Bible Sunday School. In order to understand the sociability and religious education processes in each church, I choose to research two preparatory study groups for similar rites of passage: the ritual of Confirmation, for the Catholic case, and the ritual of Public Profession of Faith, for the Presbyterian. Both can be identified as iniciation rituals because both dramatize the passage of the faithful from Spiritual childhood to Spiritual maturity. Once being adult in faith, both catholics and presbyterians must, acording to their institucional views, repudiate religious syncretism, because one cannot serve two Masters. Would religious syncrestim rejections in fact occur equally in both churches? If not, what differs catholics from presbyterians? These are questions I intend to answer.

Orientador: Marcio Aurelio Pires de Almeida / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-12T16:42:47Z (GMT). No. of bitstreams: 1 Pascali_MariaJulia_D.pdf: 17648717 bytes, checksum: dc1c521d832daf38f74399841ad413d9 (MD5) Previous issue date: 2008 / Resumo: Este trabalho apresenta o testemunho de uma trajetória de vida, cujas experiências, pesquisas, participações e proposições no campo das Artes, especialmente o Teatro, ganharam novo olhar e conduta a partir do contato com a cultura indígena e as artes e filosofia orientais. A pesquisa foi iniciada a partir de inquietações no campo de identidade, militância e consciência. A metodologia se configurou no próprio caminho e foi guiada pelas mestras intuição e comunhão, musas do ser enquanto ator. Os caminhos trilhados foram apresentando, desde a infância até os primeiros espetáculos, tendências a mesclar arte e vida. Até que, com a imersão nos universos indígena e oriental, redirecionou-se olhar e conduta da pesquisadora, partindo da espetacularização para as proposições e artes integradas e participativas, contemplando como eixo primordial de prática e proposta a busca pelo estado de presença e a generosidade enquanto emanação. O texto, à maneira de testemunho apresenta, além da reflexão, o cotejamento com teóricos, poemas, registros de época e histórias, ilustrados com fotos e desenhos. O percurso de confecção desta tese realizou a descoberta de um novo plano: o processamento e organização desta experiência como um grande rito de passagem, como uma vivência a ser oferecida como conhecimento, apontando para o Teatro enquanto forma de conhecimento. A viagem foi patrocinada pela intensa necessidade de ampliar níveis de conhecimento e consciência, pela profunda vontade de servir com maior lucidez à espécie humana, rumo ao instante pleno, à vivência da presença a ponto do olvido dos termos passado e futuro. / Abstract: In favor of crave jubilance at the numb hearts: poetical construction of a perception This paper presents the testimony of a trajectory of life, whose experiences, research, equity and propositions in the field of arts, especially theater, gained new look and conduct from contact with the indigenous culture and oriental arts and philosophy. The research was initiated from concerns in the field of identity, militancy and consciousness. The methodology is set in their own way and was guided by the masters intuition and communion, the Muses of been as an actor. The walked paths were presented, from childhood until the first shows, the trend to merge art and life. Until that, with the immersion in the indigenous and east worlds, the look and conduct of the researcher had been redirected, coming from the theatricalization to the propositions and integrated and participatory arts, including as primary axis of practice and proposal to search by state of presence and generosity while emanation. The text, in the manner of testimony, presents, beyond the thought, the comparison with theory, poems, records of time and stories, illustrated with photos and drawings. The journey of making this thesis realized the discovery of a new plan: the processing and organization of this experience as a major rite of passage, as experiences being offered as knowledge, while pointing to the Theatre as form of knowledge. The trip was sponsored by the intense need to expand levels of knowledge and awareness, the deep desire to act with greater clarity among the human species, toward the full moment and the living presence, until to oblivion terms like past and future. / Doutorado / Doutor em Artes

The Truth and Reconciliation Commission’s first call to action is to reduce the number of Indigenous children and youth in care, including keeping young people in culturally appropriate environments. While we work towards this goal, culturally appropriate resources are needed to support children and youth as evidence shows that when Indigenous youth have access to cultural teachings, they have improved physical, mental, emotional, and spiritual health outcomes. Our project focused on the protective qualities of Indigenous coming of age teachings. Together with our community partner Surrounded by Cedar Child and Family Services, we worked to develop resources that inform and advocate for a culturally-centered coming of age for urban Indigenous youth living in foster care in Victoria, British Columbia on Lekwungen Territory. This dissertation begins with a literature review to provide the social and historical context surrounding urban Indigenous youth-in-care’s access to coming of age teachings. This is followed by a description of the Indigenous research paradigm that guided our work, what it meant for us to do this project in a good way, and the methods that we used to develop three visual storytelling knowledge sharing tools. Three manuscripts are presented, two published and one submitted, that reflect a strength-based vision of coming of age shared by knowledge holders who participated in our community events. The first manuscript retells the events of the knowledge holder’s dinner, where community members shared their perspectives on four questions related to community engagement and youth support. An analysis of the event’s transcripts revealed key themes including the responsibility of creating safe-spaces for youth, that coming of age is a community effort, and the importance of youth self-determining their journey. A graphic recording and short story are used to illustrate and narrate the relationship between key themes and related signifiers. This manuscript highlights the willingness of the community to collectively support youth in their journeys to adulthood. The second manuscript focuses on our two youth workshops that had the objective of understanding what rites of passage youth in SCCFS’s care engage with and how they learn what cultural teachings were most important to them. The findings suggest that when youth experience environments of belonging, and know they are ‘part of something bigger’, qualities like self-determination, self-awareness, and empowerment are strengthened. The third manuscript focuses on how we translated our project findings into different storytelling modalities using an Indigenist arts-based methodological approach. The project findings provided the inspiration and content for a fictional story called Becoming Wolf, which was adapted into a graphic novel, and a watercolour infographic. These knowledge sharing media present our project findings in accessible and meaningful ways that maintain the context and essences of our learnings. This research illustrates how Indigenous coming of age is an experience of interdependent teachings, events, and milestones, that contribute to the wellness of the body, mind, heart, and spirit of youth and the Indigenous community more broadly. Through our efforts, we hope to create a shared awareness about the cultural supports available to urban Indigenous youth that can contribute to lifelong wellness. / Graduate

Hazing is a universal practice. The process is multi-dimensional and includes both positive and negative aspects. Hazing broadly refers to the negative aspects of what newcomers experience as they integrate into a group. This study focuses on hazing during orientation programmes for Grade 8 boys in monastic secondary schools in South Africa. The problem was investigated by a literature study and a survey using a self-designed questionnaire. It was completed by a non-probability sample of 296 Grade 12 boys from three selected schools in Gauteng Province. Data measured the biographical attributes of respondents and determined their opinions of activities engaged in during the orientation programmes. Findings indicated that respondents were positive about the orientation programme which acts as an introduction into secondary school and is a means whereby traditions are transmitted. Respondents were very opposed to any injurious activity. The objectives of orientation programmes are well-grounded but when they deteriorate into hazing, they are very negatively perceived. / Educational Studies / M. Ed. (Comparative Education)

Les contes populaires véhiculent des croyances et représentations des sociétés traditionnelles, parmi lesquelles l'idée qu'il existe, en même temps que le monde des hommes, un autre monde, les deux étant étroitement imbriqués et perméables l'un à l'autre.<br />Ce thème constitue la base des principales conceptions de l'univers des peuples indo-européens et exprime le sentiment des hommes d'être entourés de puissances inexplicables. Il sera analysé dans les Contes de l'enfance et du foyer des frères Grimm (1812-1815 pour la 1ère édition), et les Contes populaires russes d'A. N. Afanassiev (1855-63). Les deux recueils, qui seront étudiés dans leur langue d'origine, partagent un même objectif : le collectage des productions de la poésie populaire, Afanassiev ayant lui-même placé son travail dans la lignée de celui des Grimm. D'autres textes viendront enrichir l'analyse, notamment les romans et visions du moyen-âge européen. <br />La méthode adoptée est comparatiste et relève de l'anthropologie culturelle, dans la mesure où le corpus choisi permet une mise en regard de deux aspects de la pensée et de la culture européennes du XIXème siècle : le thème de l'autre monde jouera le rôle de révélateur des mentalités populaires. <br />Le classement des occurrences de l'autre monde en fonction de ses localisations débouchera sur une typologie visant à dégager les grandes tendances de chaque aire culturelle ainsi que les variantes écotypiques dans la représentation de l'autre monde, non seulement sur le plan des motifs, mais aussi sur celui des techniques narratives et de l'organisation du récit. L'étude traitera donc également la question des genres auxquels se rattachent les différents textes.

<p>This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. </p><p>The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. </p><p>These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world. </p>

This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world.

This dissertation deals with the interpretation of four myths from early medieval Scandinavia, in which the main role is played by the god Óðinn. All four myths narrate how he achieved a state of permanent increase of his numinous knowledge. Based on the fact that the outcome of all of the narratives is the acquisition of the Mead of Poetry (or its equivalent), they can be percieved as "four reports on the same event". The analysis of myths itself has been executed in two steps: firstly the separate inquiry of the two more central myths and introduction of the other two followed by thorough analysis of the four together. All four myths demonstrate to a certain degree a presence of motifs and structures associated with the religious phenomena of sacrifice and initiation. By the means of said analysis the study reviews the systematic relations of the sacrificial and initiatory structures and postulates a common core which is subsequently named "monomyth".

Hazing is a universal practice. The process is multi-dimensional and includes both positive and negative aspects. Hazing broadly refers to the negative aspects of what newcomers experience as they integrate into a group. This study focuses on hazing during orientation programmes for Grade 8 boys in monastic secondary schools in South Africa. The problem was investigated by a literature study and a survey using a self-designed questionnaire. It was completed by a non-probability sample of 296 Grade 12 boys from three selected schools in Gauteng Province. Data measured the biographical attributes of respondents and determined their opinions of activities engaged in during the orientation programmes. Findings indicated that respondents were positive about the orientation programme which acts as an introduction into secondary school and is a means whereby traditions are transmitted. Respondents were very opposed to any injurious activity. The objectives of orientation programmes are well-grounded but when they deteriorate into hazing, they are very negatively perceived. / Educational Studies / M. Ed. (Comparative Education)