Through an examination of Blake’s idea of Satan and his depiction of Satan and the rebel angels in the Paradise Lost design Satan Rousing his Legions, my thesis will demonstrate four principle findings, in addition to offering a fresh and unconventional interpretation to what is arguably Blake’s most profound depiction of Satan. One result is the demonstration that Blake maintained and developed his idea of Satan as a force of revolutionary energy and paradigm of Creative Imagination throughout his life. Secondly, I will demonstrate that Blake’s employment of, and references to, a punitive, destructive, and materialistic Satan is in fact a personification of the oppressive aspect of the Church and State. My third determination is that Blake’s vision of the Church as the oppressive and repressive tyrant Urizen did not soften as he aged but was steadfastly maintained until his death. And finally, I will establish that Blake did in fact maintain his revolutionary enthusiasm his entire life. / iv, 236 leaves : ill. (some col.) ; 29 cm.

Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006. / "December 2005". Bibliography: leaves 327-357.

Thesis (M.A.)--Carleton University, 1999. / Also available in electronic format on the Internet.

A pesquisa que serve de base para essa dissertação parte de uma abordagem antropológica sobre os arranjos coletivos e atores sociais ligados ao black metal no Estado de São Paulo, Brasil. Um estilo musical derivado do gênero heavy metal que constitui um conjunto de elementos que dão suporte a um estilo de vida específico. As atividades de trabalho de campo foram desenvolvidas durante dois anos e meio (entre 2012 e 2014) na capital, em sua zona metropolitana e em algumas cidades do interior do Estado, junto aos lugares ocupados e frequentados por esses sujeitos (coletivos ou individuais). O objetivo desse trabalho foi mapear as diferentes formas de sociabilidade construídas por esses atores sociais ligados ao black metal, e assim, elucidar como esses arranjos coletivos e suas categorias nativas podem expressar uma perspectiva específica sobre a urbanidade e suas fronteiras. Para tanto, a categoria nativa cena foi tomada como objeto central da análise, o que permitiu desvendar um sistema de alianças e troca de favores um círculo da dádiva black metal , que alicerçam a construção de noções coletivas de pertencimento, assim como, uma perspectiva específica sobre as segmentações e classificações dos espaços urbanos. Também foram analisadas a sonoridade das composições do estilo, as teorias nativas sobre a música, as performances executadas durante os eventos, assim como as concepções desses atores sociais a respeito do satanismo, da quimbanda (e seus exus) e a oposição às religiões judaico-cristãs. Portanto, a partir da relação de todos esses elementos, foi possível descrever como se desenrola a guerra particular do black metal paulista em defesa da cena e dos valores do estilo. / The research that underpins this dissertation part of an anthropological approach to the collective arrangements and social actors linked to the black metal in the State of São Paulo, Brazil. Black Metal is a musical style derived from the heavy metal genre that is a set of elements that support a specific way of life. The activities of field work were developed during two and a half years (between 2012 and 2014) in the capital, in the metropolitan area and in some cities in the state, in the places frequented by these subjects (collective or individual). The aim of this study was to map the different forms of sociability constructed by these social actors linked to black metal, and thus elucidate how these collective arrangements and their native categories may express a specific perspective on urbanization and its borders. For both, the category native scene was taken as the central object of analysis, allowing unravel a system of alliances and exchanges of favors a circle of giving , that underpin the construction of collective notions of belonging, as well as a specific perspective on segmentation of urban spaces. It were also analyzed the sound of style compositions, native theories about music, performances performed during the events, as well as the conceptions of these social actors concerning Satanism, the Quimbanda (and the exus) and the opposition to Judeo-Christian religions. Therefore, from the relation of all these elements, it was possible to describe the particular war of the black metal of São Paulo in defense of the scene and the values of the style.

This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’. / Religious Studies & Arabic / D. Litt. et Phil. (Religious Studies)

This study examined the alleged prevalence of Satanism in Zambia, with a particular reference to the Kabwe District during the period 2010-2013. The overall objective was to ascertain the claims and speculations on the alleged prevalence of Satanism in the district of Kabwe. The claims about the alleged prevalence of Satanism and the satanic scare were found by this study to be a reality in Kabwe, with eighty-eight per cent (88%) of the respondents acknowledging the alleged prevalence of the phenomenon. People’s knowledge of Satanism was mainly through rumours, messages from Churches and the electronic media. Studies on rumours (by Stephen Ellis, Gerrie Ter Haar and Jeffrey Victor) have shown that rumours can be investigated in the search for facts, especially rumours that offer plausible explanations for people’s shared anxieties. The above mentioned scholars argue that with efforts at corroboration, such as by interviewing key informants, the researcher can seek credibility on prevailing rumours by verifying or dismissing mere rumours from true stories. The assertions from scholars above justified the use of rumours as a methodological tool in this study. From sources of information the study relied on, claims about the alleged prevalence of Satanism in the district were investigated. The study refuted the satanic claims in a number of cases that were analysed, because they were mostly based on ‘pious legends’ hence lacked objective evidence. From the few incidents that suggested the prevalence of Satanism, there were still two basic problems faced in assessing their credibility: the first being the difficulty in determining the reliability of the confessions from informants who in this case either claimed they were ex-Satanists or served on behalf of Satanists. The second problem consisted in what seemed to be the inconsistency in the explanations of motives behind human killings found in the ritual murders. Some explanations did not suggest satanic motives. One example of refuted claims concerned the two locations within Kabwe district which were highly rumoured to be sites for Satanists, which were found by this study to be Freemasonry Lodges, contrary to what was rumoured.From the findings of this study, it was believed that people joined Satanism either because of the greedy for riches or to avoid poverty. It was also believed that other peoples joined Satanism unconsciously through luring methods used by Satanists. The study also found the satanic scare to have effects on the lives of people in the district. For example, it caused some people to become more committed Christians in their defence against the alleged satanic forces. Because people had associated riches to Satanism, certain individuals avoided getting rich for fear of being labelled ‘Satanists’. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

Made available in DSpace on 2016-04-28T19:59:18Z (GMT). No. of bitstreams: 1 Cristiano Lima de Araujo Reis.pdf: 454080 bytes, checksum: c6477c81f0c9cf7aac478f0bf5684bb5 (MD5) Previous issue date: 2009-09-23 / Secretaria da Educação do Estado de São Paulo / The Cruz e Sousa simbolysm has always studied from the related author biography: the African origin, the social stagnation. His literature production meant a considerable amount of theoretical studies around his poetical ones. The souseana ethics/aesthetic produce multiples and interpretations sensible what it provided the bias of the present study. The sensorial relevance of the simbolic poetical with contradictions larded with the author biographical one, made the present study to search the significated of souseana semantics symbology: Satan, Christ. Satan is black and the white Christ had headed with contradictory figures and excellent icons with linguistic presence in this study. The imagic words icon words are present daily of the symbology cruz-souseana is studied in this work / O Simbolismo de Cruz e Sousa tem seus estudos sempre relacionados pela biografia do autor: a origem africana, a estagnação social. A produção da sua literatura significou uma quantidade considerável de estudos teóricos em torno de sua poética. A ética/estética souseana produz múltiplos sentidos e interpretações o que proporcionou o viés do presente estudo. A relevância sensorialista da poética simbolista com as contradições entremeadas com a realidade biográfica do autor, fez o presente estudo buscar a significação da semântica souseana na simbologia: Satã, Cristo. O Satã negro e o cristo branco comparecem como figuras ícones, contraditórias e relevantes com presença lingüística neste estudo. O ícone imagístico de palavras presentificado no cotidiano da simbologia cruz-souseana, é estudado neste trabalho

<p>Wicca är en ny naturreligion som skapades på 50-talet av en man vid namn Gerald B. Gardner. Gardner hämtade inspiration av många vänner, som till exempel Aleister Crowley som var en viktig del inom satanismen. Allt sedan Gardner skapat wicca har den utvecklats och idag är den väldigt stor i både England och USA, och den håller på att växa sig stor i resten av världen också. Inom wicca finns det två lagar, ”the wiccan rede” och trefaldslagen, dessa är de enda lagarna och följer vi dem kan vi leva ett bra liv. ”The wiccan rede” lyder som så att man får göra vad man vill så länge man inte skadar någon och det inkluderar en själv och trefaldslagen lyder som följer att allt vi sänder ut kommer tillbaka gånger tre.</p><p>Wicca innehåller också åtta högtider, sabbater, som vi kan fira på många olika sätt. Den viktigaste högtiden är wiccanernas nyår. Samhain som firas den 31 oktober. Man använder sig också av olika symboler och hjälpmedel. En viktig symbol för wiccanerna är pentagrammet som är en femuddig stjärna som representerar de fem elementen och ande. Några av de viktigaste hjälpmedlen är athamen, en tveeggad kniv som enbart får användas till magin och inte skada någon, kitteln och bägaren som representerar vattnets element och kvasten som man använder för att rena den magiska arbetsplatsen.</p><p>Wicca sägs komma från många olika andra religioner. Några av dem är New Age, paganism, spiritualism, schamanism och satanism. Paganismen är den religion som wicca kommer ifrån och där den har mest likheter. Eftersom Gardner var nära vän med en av grundarna till satanismen är också dessa två väldigt lika, men också väldigt olika. Wicca och New Age är lika på grund av att de båda är naturrörelser och spiritualismen och schamanismen är grunden till att wiccanerna tror på magi och andar och andra väsen som kanske inte hör till vår värld inom wicca.</p>

Wicca är en ny naturreligion som skapades på 50-talet av en man vid namn Gerald B. Gardner. Gardner hämtade inspiration av många vänner, som till exempel Aleister Crowley som var en viktig del inom satanismen. Allt sedan Gardner skapat wicca har den utvecklats och idag är den väldigt stor i både England och USA, och den håller på att växa sig stor i resten av världen också. Inom wicca finns det två lagar, ”the wiccan rede” och trefaldslagen, dessa är de enda lagarna och följer vi dem kan vi leva ett bra liv. ”The wiccan rede” lyder som så att man får göra vad man vill så länge man inte skadar någon och det inkluderar en själv och trefaldslagen lyder som följer att allt vi sänder ut kommer tillbaka gånger tre. Wicca innehåller också åtta högtider, sabbater, som vi kan fira på många olika sätt. Den viktigaste högtiden är wiccanernas nyår. Samhain som firas den 31 oktober. Man använder sig också av olika symboler och hjälpmedel. En viktig symbol för wiccanerna är pentagrammet som är en femuddig stjärna som representerar de fem elementen och ande. Några av de viktigaste hjälpmedlen är athamen, en tveeggad kniv som enbart får användas till magin och inte skada någon, kitteln och bägaren som representerar vattnets element och kvasten som man använder för att rena den magiska arbetsplatsen. Wicca sägs komma från många olika andra religioner. Några av dem är New Age, paganism, spiritualism, schamanism och satanism. Paganismen är den religion som wicca kommer ifrån och där den har mest likheter. Eftersom Gardner var nära vän med en av grundarna till satanismen är också dessa två väldigt lika, men också väldigt olika. Wicca och New Age är lika på grund av att de båda är naturrörelser och spiritualismen och schamanismen är grunden till att wiccanerna tror på magi och andar och andra väsen som kanske inte hör till vår värld inom wicca.

Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006. / "December 2005". / Bibliography: leaves 327-357. / Characteristics of ritual abuse discourse -- A plethora of theorists (and of differences between them) -- Defining ritual abuse: differences, disputes and bad faith -- Allegations, investigations and trials -- Abuse accomodation and recovered memories -- Moral panic and witch hunt -- Witch craze -- Outsiders, accusations and obligations -- Accusations of ritual abuse in Australia -- Witches and pedophiles -- Conclusion. / Allegations of "ritual abuse" were first made in North America in the 1970s and early 1980s. It was claimed that an extremely severe form of sexual and physical child abuse was being perpetrated by Satanists or the devotees of comparably unorthodox religions. Perpetrators were often supposed to be invloved in other serious criminal activities. Allegations were subsequently made in Britain, Holland, Australia and New Zealand. The thesis examines the bitter debates that these claims provoked, including the dispute about whether ritual abuse "really happens". -- The thesis also contributes to the debate by providing some anthropological insights into why these strange and incredible claims were made and why they were accepted by certain therapists, officials, journalists and members of the public. It is argued that the panic over ritual abuse was a panic about what anthropologists know as "witchcraft" and the thesis makes this argument through an analysis of the events (mainly discursive events) of the panic. The thesis in particular takes up Jean La Fontaine's argument about the similarities between accusations of ritual abuse and those made against "witches" in early modern Europe and in non-Western societies. The similarities between the kinds of people typically accused of perpetrating ritual abuse and those accused of practising witchcraft are considered, with a special emphasis on those cases where accusations were made by adult "survivors" and where alleged perpetrators were affluent and of relatively high social status. The thesis examines how supposed perpetrators of ritual abuse were denied the social support properly due to them and how accusations--and the persecution that followed--achieved certain political, professional and personal ends for survivors and their supporters. -- The thesis also considers similarities between "crazed" witch hunting and the recent spread of the panic about ritual abuse throughout much of the English-speaking West. The peculiar panic about witch-like figures that occurred in Australia -- especially in NSW--is examined. The thesis shows how, at a time when Australians had become very sceptical about claims of ritual abuse, activists were able to incite and affect the latest of a succession of homophobic panics in Australia. / Mode of access: World Wide Web. / 357 leaves ill