O objetivo desta tese é compreender, por meio de um exame etnográfico, o lugar que o ritual carnaval ocupa na vida sociocosmológica do povo indígena Chiquitano que vive na fronteira do Brasil com a Bolívia. Carnaval é o nome da festa e da entidade sobrenatural que desperta acionada pelo som dos instrumentos musicais, do local onde foi enterrado, a fim de pôr em relação seres humanos e não humanos por meio da Alegria. A festa é realizada na mesma data do carnaval ocidental, contudo há um calendário ritual próprio que marca o fim e o início do ciclo anual. Os mitos chiquitano narram que o dilúvio de Água teria ocorrido no terceiro dia do carnaval, por acreditarem que o mundo é periodicamente destruído, mas se forma novamente e, com ele, homens e mulheres se fabricam a partir da transformação do planeta. A festa reúne famílias da aldeia e parentes de localidades vizinhas para dançar, beber chicha, fazer o viva, comer junto e brincar. Através do carnaval, os Chiquitano explicam seus mitos, domesticam os seres patogênicos que provocam doenças nas famílias, transformam as relações entre os humanos para a produção política de uma nova ordem social chiquitano pautada nas regras de respeito e evitação. / This thesis aims at understanding, through an ethnographic examination, the place that the Carnival ritual holds in the sociocosmological life of the Chiquitano indigenous people who live on the border of Brazil and Bolivia. Carnival is the name of the festival and the supernatural entity which is awoken by the sound of musical instruments of the place where it was buried, in order to bring humans and non-humans relation through Happiness. This festival is held in the same date of the Western Carnival; however they have their own ritual calendar which establishes the end and the beginning of the annual cycle. The chiquitano myths narrate that the Deluge would have occurred on the third Day of the Carnival because they believed that the world is periodically destroyed, but it is formed again and, with it, men and women are created from the transformation of the planet. The event brings together families from the village and relatives from the neighboring communities to dance, drink chicha, celebrate Life, eat together and play. Through Carnival, the Chiquitano explain their myths, domesticate the pathogenic beings which provoke diseases in families, change the relationships between humans for the political production of a new chiquitano social order based on the rules of respect and avoidance.

This paper discusses an osteological- and archeological analysis of a cairn from the Bronze Age on Gotland. The osteological material consists of both burnt and and unburnt bones from both human and animal. The objective of this paper is to shed light on the individuals who were buried in the cairn. It is also to generate information about continuity in its use and patterns of distribution of the bones and grave-goods in the cairn. The osteological analysis show that a minimum of five human individuals is present in the osteological material. The result also indicate that a wide range of agegroups are represented in the human bonematerial, ranging between; Infans 2 (5-14 years), Adultus (18-44 years) and Adultus/Maturus (18-64 years). The osteological analysis also show a presence of horse, pig, sheep/goat, dog and rabbit in the cairn. Due to high fragmentation and erosion no gender assessment based on the human bonematerial was made. Grave findings connected to the cairn include among other things a razor in bronze,  a pin in bronze with a spiralshaped head, a tweezer- and a miniaturesword in bronze, ceramics, coal and flint. Some of the bronze findings indicate that one of the buried individuals in the grave is of male gender. The possible meaning and role of the grave-goods in connection to the cairn and the buried individuals is discussed further in the paper. The continuity of the cairn and its roll and meaning in the society is also discussed in this thesis.

I denna uppsats är det övergripande syftet att studera grupprocesser och identitetsskapande inom supporterkulturen. De frågeställningar studien avser att besvara utgörs av supporterskapets betydelse för individens identitetsskapande, skapandet och upprätthållandet av supportergruppen och supportergruppens eventuella påverkan på individens moraliska förhållningssätt. Studien tillämpar ett kvalitativt angreppssätt baserat på intervjuer och en kortare observation. Uppsatsens teoretiska ram består av Erving Goffmans och George Herbert Meads identitetsteorier, Randall Collins teori om ”Interaction ritual chains” och Howard S. Beckers stämplingsteori. Studien visar att supporterskapet är av stor betydelse för supportrarnas identitetsskapande, detta bland annat då engagemanget med supporterkulturen påbörjades redan i ung ålder och har följt de under deras uppväxt. Vidare visar studien att supportergrupper skapas genom ett gemensamt intresse och engagemang för en förening och att denna grupp upprätthålls via kollektiva ritualer och handlingar inom gruppen. Det grupptryck och sinnestillstånd som uppstår när dessa handlingar utförs påverkar sedan till viss del supportrarnas moraliska förhållningssätt, även om man inte helt kan lägga över det moraliska ansvaret för sina handlingar på gruppen. Utöver detta identifieras även ett nytt begrepp för att kunna förklara identitets- och grupprocesser, såväl som gruppens påverkan på individens moraliska förhållningssätt. Detta begrepp har vi valt att kalla ”nivå av kulturella traditioner”. / In this essay, the overall aim is to study group processes and identity formation within the fan culture. The questions the essay intends to answer consists of the importance of fanship for the individual's identity, the creation and maintenance of groups of fans, and fan groups possible impact on the individual's moral attitudes. The essay uses a qualitative approach based on interviews and a shorter observation. The essay´s theoretical framework consists of the identity theories of Erving Goffman and George Herbert Mead, Randall Collins's theory of "Interaction Ritual Chains" and Howard S. Becker's labeling theory. The essay shows that the fanship is of great importance for the fans identity making. One of the main reasons is that the involvement with the fan culture began at a young age, and that the fellowship of this culture since then has been of great importance in their upbringing. Furthermore, the essay shows that fan groups are created by a common interest and commitment for a team, and that this group is maintained through collective rituals and acts within the group. The peer pressure and state of mind that occurs when these acts are performed, is to some extent affecting the fans moral attitude, even if you cannot fully pass on the moral responsibility for your actions on the group. In addition to this the essay also identifies a new concept to explain identity- and group processes, as well as the group's influence on individual moral behavior. This term we have chosen to call ”level of cultural traditions”.

At the heart of this dissertation lie two political events that hitherto have predominantly been interpreted from the perspective of the xining reform and the factional disputes that accompanied it: the so called qingli reform (1043-1045), and a ritual debate (puyi 1064-1066). One goal of this work is to assess these on their own merits, and in this way gain new insights for our understanding of Wang Anshi's failure to maintain literati consensus in the xining-period, and the nature of 11th-century socio-political associations, or factions, in general. A considerable number of counterexamples cast doubt on views that interpret opposing factions as the manifestation of pre-existing, intellectual or social structures, with firm boundaries between groups prior to the actual dispute. Instead, our discussion of said political events, and the social relationships of actors at the time showed that there were ample connections between leading figures both in the 1030s and '40s, and prior to the puyi and xining disputes. It turned out that in both periods literati networks were much more diverse and ambiguous than the later disputes would suggest, but there was one crucial difference: earlier, literati had been much more likely to reestablish working relationships with erstwhile opponents and their networks, whereas such mending of fences appeared almost impossible in the latter half of the 11th century. To explain the difference from an intellectual perspective, we have turned to an interpretation of ritual offered by Seligman et al., which due to its bearing on social relationships is pertinent to the question at hand. Drawing on a diversity of texts about ritual, as well as the actions and positions taken during the two political events, we argue that views of ritual changed during the period in question: whereas the qingli protagonists had taken ritual on its own terms, and in this way made social ritual usable to keep up and reestablish relationships through intellectual disagreements and political defeat, important later figures relegated ritual to being a part of their larger visions of integrated orders, and as a consequence it lost the mitigating potential it had had earlier. / East Asian Languages and Civilizations

This dissertation studies legal practice and representation from the perspective of Theatre- and Performance Studies. It aims to describe and analyse the theatrical, ritualistic and spatial aspects of law, its practices, representations and buildings. More specifically, the dissertation explores the trial as a performance. Cultural as well as artistic performances are explicitly structured. Trials, theatre performances, religious rituals, military parades and political demonstrations all raise a boundary that shuts out what is not part of the performance ("life", "the everyday"). Performances also depend on and create an inner order; they structure the social and material space and produce roles and hierarchies among the participants. The dissertation analyses the ways in which the trial in the lower level court in Sweden produces and maintains these outer and inner boundaries. How does law and legal practice produce frames, boundaries and spaces? How, when and as what does law appear? And what is made to appear in front of or under the law? By approaching the legal practice with a theatrical and performative terminology, the trial comes forth as more than a legal process; it appears as a performative, cultural and social event. The study focuses on the courtroom as a space where power is exercised and produced. It is not only the legal power of the judgment that is exercised, but also other forms of power. The court creates, communicates and sustains its authority in the courtroom by using performative, theatrical and ritual techniques of power. In making these different kinds of power techniques visible, the dissertation exemplifies the strength of a performance perspective. By using a terminology and a way of thinking from the study of performing arts, new knowledge of the trial as a performance is produced.

Sedan ett antal år tillbaks samlas varje år omkring 1000 påskkäringar i Visby på Skärtorsdagens eftermiddag. De samlas, marscherar iväg längs Visbys forna affärsgata, får ett pappägg med godis och går sedan hem under fridfullt tuggande och smackande. I bakgrunden,tryckta mot husväggarna, döljer sig tidigare generationers påskkäringar, de som en tid hotade att helt försvinna, och i fonden avtecknar sig Visby med ringmuren, kyrkorna, smala gator och låga hus. Blåkullamarschen i Visby har med allt detta att göra; påsktraditionerna, utdöendet, godisätande, föräldraskapet, Visbys förändring, relationen mellan det gamla och det nya. Blåkullamarschen är ett stillsamt, nästan anspråkslöst evenemang som inte pockar på särskild uppmärksamhet. Men det är också på sitt sätt ett märkvärdigt fenomen som inte låter sig alldeles enkelt beskrivas och förklaras. I beskrivningen av marschen skall jag låta köpmännen i Visby, påskkäringarna själva och deras föräldrar komma till tals och jag ska låta dem konfronteras med teoretiska antaganden om återupplivande av äldre traditioner och om skapande av helt nya. Jag hävdar att medan strukturella ekonomiska och demografiska förhållanden, liksom också rörelser som «grönavågen» och liknande, kan bilda en bakgrund som ökar förståelsen för fenomenet, är det bara genom att fokusera aktörernas intentioner som man kan finna hållbara förklaringar. / This article discusses the «B1åkulla» march in Visby, Gotland, Sweden. The event is arranged yearly on Maundy Thursday. Children and parents defy the winds, rain and snow of April to gather in the center of the small medieval town and march up and down the formerly busy street, hoping to get some of the coloured, candyfilled paper eggs distributed by the local merchants' association. The march is headed by a brass band, and most of the children, and some of their parents, are dressed up as påskkäringar, wearing old and outsized skirts and blouses, big scarves around their heads, their faces made up with red lipstick and black paint. The children are the heirs of the påskkäringar of the forties, fifties and sixties. Youngsters then dressed up as old women, begging for Easter eggs, bread and candies, walking around individually or in small groups. Although formerly widespread, the custom faded in the sixties and almost disappeared. The march was initiated by merchants in Visby in 1973 and became an immediate success. About one thousand children, one-fourth of all the children on the island, participated together with their parents, making the march one of the major events of the year. To find the factors that contributed to the success of the event, I turn to the perspectives of the merchants, the children and the parents. The merchants have obvious commercial interests; the children disguise themselves and get free candy; the parents remember the old days when the busy street was the natural meeting place and they walked around as påskkäringar themselves. From the researcher's perspective, I discuss the event in terms of effectivization, rationalization and institutionalization of an old custom, then turning to Hobsbawm's notion of «traditionalization». These concepts illuminate the historical and social background against which the actions of the performers may be analyzed. The last part of the paper discusses the concepts of «revitalization» and «folklorism». I maintain that these theoretical concepts must be rejected on the grounds that they are heavily biased by objectivist notions of «authenticity» and «false consciousness.» I find that, however simple and obvious the objectives of the actors may seem, only they can explain why so many children and parents in Visby find it worthwhile to walk the streets of Visby together on a Thursday afternoon in April.

Made available in DSpace on 2015-05-14T12:52:21Z (GMT). No. of bitstreams: 1 parte1.pdf: 2662020 bytes, checksum: 42ee63e71a2ea025437fdc564fc325e6 (MD5) Previous issue date: 2011-04-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work aims to understand the band of the Military Police of Rio Grande do Norte with their socio and cultural characteristics as well as defining aspects of his musical practice and its relationship with the city of Natal. The ethnographic method was the basis o four investigations, to allow the contextualization of the activities of this group and view their relationship with the surrounding environment, especially the city of Natal. The results show that the formation of the Band presents significant peculiarities that are related directly to its military context and its social practice. The findings indicate that the band has interacted with the surrounding cultural environment throughout its 124 years of existence and even the repertoire performed been influenced, so that while one realizes that maintaining traditional features pertaining to the military, we found the national and international repertoire popular contemporary. Within the institutional implementation structure were observed ritualized actions in everyday musicians and found that there is interaction between music-making and military hierarchy. / Este trabalho tem como objetivo compreender a Banda de música da Polícia Militar do estado do Rio Grande do Norte através das suas características socioculturais, bem como os aspectos definidores de sua prática musical e sua relação com a cidade do Natal. O método etnográfico serviu como base de nossas investigações, de forma a permitir a contextualização das atividades deste grupo e visualização de sua relação com ambiente circundante, notadamente o da cidade do Natal. Os resultados revelam que a constituição da Banda apresenta particularidades significativas que estão relacionadas diretamente ao seu contexto militar e à sua prática social. As conclusões apontam que a Banda tem interagido com o meio cultural natalense ao longo dos seus 124 anos de existência e isso faz com que mesmo o repertório executado seja influenciado, de forma que ao mesmo tempo em que se percebe a manutenção de traços tradicionais atinentes ao meio militar, encontramos a execução do repertório popular nacional e internacional contemporâneo. Dentro da estrutura institucional, foram observadas as ações ritualizadas no cotidiano dos músicos e constatou-se que existe interação entre o fazer musical e a hierarquia militar.

Syftet med denna studie är att studera symboler som används i ritualer som är religiöst präglade, i detta fall en nordirländsk parad, för att bygga vidare på forskning kring ritualer och symbolers betydelse för social identitet. För att besvara detta syfte formulerades följande två frågeställningar: Hur kan symboler i tolfte juli paraden tolkas utifrån social identitetsteori? På vilka sätt ger denna ritual uttryck för de fyra komponenter som är del av David J. Knottnerus (1997) strukturella ritualiseringsteori? Genom en kombination av en sekundärobservation och tematisk innehållsanalys analyseras symbolerna som används i denna ritual. Det material som använts var en form av visuellt material, ett längre videoklipp från YouTube. Symbolerna i ritualen tolkas utifrån social identitetsteori, och ritualen i dess helhet betraktas med den teoretiska referensram som är angiven av strukturell ritualiseringsteori. Genom den analytiska processen har det framkommit att det går att identifiera vissa framträdande aspekter av social identitet i ritualer. Resultatet av denna studie visade på att ritualen i fråga bidrar till stärkandet av den sociala identiteten hos nordirländska protestanter, och bidrar till stereotypisering inom gruppen. Det finns även indikationer på att denna ritual fyller funktionen av att säkerställa en form av positiv social identitet som är distinkt. Grunden för denna sociala identitet har en religiös prägel. Det går även att identifiera två av de fyra komponenter som utgör grunden för strukturell ritualiseringsteori. Det går däremot inte att göra några påståenden om vad detta har för betydelse för ritualen i dess helhet eller dess betydelse för den enskilde individen. / Northern Ireland was, for many years, the main subject in various forms of social studies. But in recent years Northern Ireland has been overlooked by many, and is a topic that is dated. In light of recent political events in the United Kingdom and Northern Ireland it is of the utmost importance that we revisit Northern Irish society and its social landscape. The purpose of this study is to delve deeper into the importance of symbols in rituals that are, in one way or another, religious to a certain extent. In order for this study to fulfil its purpose it will seek to answer two questions. The first question concerns how symbols in the Twelfth (or Orangemen’s Day) parade can be interpreted with help of social identity theory, and the second question posed concerns itself with how the ritual, in its entirety, can be seen with help of structural ritualization theory. Through a form of secondary observation and a thematic content analysis, it was concluded that there is a clear indication of social identity that takes shape in the usage of symbols in rituals. Participants in this ritual used symbols to strengthen their social identity, and this in turn contributed to stereotyping within the social group. There was also an indication that the ritual has a function, which is to secure a form of distinct, positive social identity. There was also an indication that religion played a pivotal role in the participants social identity. Lastly, the study managed to identify two out of four components in structural ritualization theory. However, it was difficult to assert the implications that the components of structural ritualization theory had for the ritual in its entirety.

abstract: This dissertation explores the history of ancestral rituals and the related political controversy in the Song China (960-1279). Considering the pivotal role played by ancestral rites in shaping Chinese identity and consciousness, this study contributes to a better understanding of how ancestral ritual has been politicized in Chinese history as a specific cultural apparatus to manipulate politics through theatrical performance and liturgical discussion. Through a contextual analysis of a variety of Song scholar-officials and their ritual writings, including memorials, private letters, and commentaries on the ritual Classics, this study demonstrates that Song ritual debates over the zhaomu 昭穆 sequence--that is, the positioning of ancestral temples and spirit tablets in ancestral temples with preparation for alternation or removal--differentiated scholar-officials into separate factions of revivalists, conventionalists and centrists. From a new perspective of ritual politics, this study reveals the discursiveness of the New Learning (xinxue新學) community and its profound influence on the Learning of the Way (Daoxue 道學) fellowship of the Southern Song (1127-1279). It examines the evolution of the New Learning fellowship as a dynamic process that involved internal tension and differentiation. Daoxue ritualism was a continuation of this process in partaking in the revivalist approach of ritual that was initiated by the New Learning circle. Nowadays, the proliferation of ritual and Classical studies crystallizes the revitalization of Confucianism and Confucian rituals in China. Taking zhaomu as a point of departure, this project provides a lens through which modern scholars can explore the persistent tension between knowledge and power by rethinking the modernization of ritual and ritual politics in contemporary China. / Dissertation/Thesis / Doctoral Dissertation History 2015

Made available in DSpace on 2015-05-14T13:27:13Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 3899107 bytes, checksum: 29cfba299126ead60fcb3961ca48feca (MD5) Previous issue date: 2010-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study focus on the analysis of prostituted transvestites in the city of Fortaleza Ceará. It presents personal reports about their body transformations, experience that includes a set of processes, existences and different types of relations. Contrasting identities conceptions that privilege coherence and linearity, I present trajectories and autobiographical reports contextualized by discontinuities. Having a feminine subjectivity, transvestites effectuate transformations on their physical forms, endorsed by forensic medicine or by clandestine methods. Though they opt to preserve their genitals, having a woman's body is one of their biggest goals. I understand that the use of these bodies as object of wish exposed in the "streets goes besides the discussions that permeate the travestilidade as a branded group. My approach privileges the legitimation of this practice in the perspective of the realization of wishes and the recognition of the transvestites in the condition of subjects in (trans) formation. The travestilidade is analysed based on the rituals as performance, as they consider the possibilities to survive such experience in a pleasurable way or not. In the fieldwork, I mobilized methodological tools that allowed the apprehension of peculiarities and expressivenesses concerning to the complex experience of being a woman twenty and four hours a day. / Este trabalho toma como foco de análise travestis que se prostituem na cidade de Fortaleza- Ce. São apresentadas narrativas sobre suas transformações corporais, experiência que engloba um conjunto de processos, vivências e relações. Contrastando com concepções de identidades que privilegiam a coerência e a linearidade, apresento trajetórias e relatos autobiográficos contextualizados por descontinuidades. Possuindo uma subjetividade feminina, travestis efetuam transformações em suas formas físicas, seja com o aval da medicina legal ou na clandestinidade. Embora façam a opção de conservar suas genitálias, possuir o corpo de mulher é um dos maiores objetivos das minhas personagens. Entendo que a utilização destes corpos como objeto de desejo expostos nas ruas vai além das discussões que permeiam a travestilidade apresentada como um grupo estigmatizado. Minha abordagem privilegia a legitimação desta prática na perspectiva da realização de desejos e do reconhecimento das travestis na condição de sujeitos em (trans)formação. A travestilidade é analisada tendo por base os rituais como performance. São consideradas as possibilidades de vivenciar tal experiência de forma prazerosa ou não. No trabalho de campo, mobilizei ferramentas metodológicas que permitiram a apreensão de singularidades e de expressividades concernentes à complexa experiência de passar por mulher vinte e quarto horas por dia.