Fragments of hundreds of Mycenaean kylikes (a common Late Helladic ceramic, drinking vessel) have been found in the ash altar of the Sanctuary of Zeus at Mt. Lykaion. In this thesis, I conduct a distribution analysis of the Mycenaean kylix to gain a better understanding of Mt. Lykaion in the Late Helladic period and its association with/within the larger region. I look critically at the cache of kylix sherds recovered from the altar from 2007-2010 and compare it against assemblages of kylikes from other Late Helladic sites in the Peloponnese. To that end, I hope to start a discussion about who was consuming the pottery found at the site, where they were coming from, and whether or not they were bringing the vessels with them. This thesis will largely be dependent on a typological study of the Mycenaean kylix. As such, there are limitations as to how much can be gleaned from typology alone. I imagine though that my research could lend itself to subsequent work that would go on to encompass archaeometric methods of analysis, like zircon or clay sourcing, for the provenancing of ceramics from Mt. Lykaion.

The thesis studies history-making in Melbourne’s central civic sphere, from its emergence in the 1880s to its decline in the 1930s. It identifies public history’s major themes and forms, and the relationships between them, based on four main cases of history-making: the articulation of the past and history in Melbourne’s 1888 Centennial International Exhibition; the historical backgrounds, development, unveilings and partial after-lives of Sir Redmond Barry’s statue, unveiled in Swanston Street in 1887, and the Eight Hours’ Day monument, unveiled in Carpentaria Place in 1903; and history-making around Victoria’s 1934-1935 Centenary Celebrations, with special emphasis on the Shrine of Remembrance and a detailed study of Cooks’ Cottage.

The thesis studies history-making in Melbourne’s central civic sphere, from its emergence in the 1880s to its decline in the 1930s. It identifies public history’s major themes and forms, and the relationships between them, based on four main cases of history-making: the articulation of the past and history in Melbourne’s 1888 Centennial International Exhibition; the historical backgrounds, development, unveilings and partial after-lives of Sir Redmond Barry’s statue, unveiled in Swanston Street in 1887, and the Eight Hours’ Day monument, unveiled in Carpentaria Place in 1903; and history-making around Victoria’s 1934-1935 Centenary Celebrations, with special emphasis on the Shrine of Remembrance and a detailed study of Cooks’ Cottage.

This thesis concentrates on the partial reconstruction of the axiological basis at the core of the ideological – nationalistic disputes between China and Japan. The recent history of Sino-Japanese international relations is analyzed in order to show how nationalistic incentives became the rational political choice in the domestic policy of both countries. The research, concerned primarily with history, memory, and historical memory, is based on the argumentation used by the People’s Daily, an extension of the People’s Republic of China’s political line, in regard to Yasukuni shrine and Japanese Prime Minister Abe Shinzo’s visit to the shrine in 2013. The final purpose of this thesis is to analyze the dialectical argumentation, and by comparing both country’s sentiments, to explain the role of nationalism in their current bilateral relations.

For tens of thousands of contemporary Latter-day Saint pilgrims, the Kirtland Temple near Cleveland, Ohio, provides an opportunity to visit a place where they believe Jesus appeared and restored long-lost priesthood powers. The Kirtland Temple, however, is not owned by the LDS church. Instead, the shrine is owned by a related denomination that has doctrinally aligned itself with mainline Protestant Christianity--the Community of Christ (formerly known as the RLDS church). Members of both churches include Kirtland on pilgrimage itineraries yet have understood the site's significance in radically different ways between themselves and within their denominations over time. The Kirtland Temple provides an opportune case study for changing contestation and cooperation by multiple groups at an American pilgrimage shrine--a phenomena that I term parallel pilgrimage. Two orienting metaphors help focus my moving picture of parallel pilgrimage: proximity (how the site ”moves“ in relation to changing pilgrimage routes, new shrines, and new interest groups) and performance (plays re-enacting the history of the temple and tour scripts, along with the reception of these performances). My study works out these two themes across the last forty years of change at the Kirtland Temple. Ultimately, I draw three main conclusions in my study. First, parallel pilgrimage at Kirtland Temple reveals sacred places, not simply pilgrimage routes, as itineraries in motion, constantly contested and constantly changing. Second, acts of cooperation and contestation at Kirtland Temple have formed a dialectical relationship that allowed the site to function. Acts of contestation helped the site retain its heightened importance while acts of cooperation allowed members from various denominations to minimize potentially disruptive conflict. Finally, in a wider context, parallel pilgrimage at Kirtland Temple, with its moving alliances and contested narratives, may be seen as suggestive of how many late twentieth-century Christians negotiated a pluralistic and fragmented religious America.

In Iztapalapa, south of the Yuhualixqui volcano, lies an informal settlement of an estimated 2600 people. Informal settlements have with them the connotation of quick, temporary, unthoughful architecture that dissolves with the first pass of rain. In reality, most of the informal settlements that appear become permanent homes for those families. A community emerges through the rough architecture and the need for the basic necessities becomes a daily struggle. Religious faith is something that remains strong in slum communities, although water, the most essential element is missing. I attempt to address both the religious faith of the community and their need for water by providing a place where the most sacred and the profane meet. / Master of Architecture

In a time of rapid social change pilgrimages are resurfacing as significant and visible social phenomena. Australia has historically been noted as a very secular society but in recent years there has been some scholarly attention to forms of spirituality outside of the orthodox, Church religion. In matters of national identity and commitment to place it is argued that there could be an upsurge in spirituality, in contrast to the decline of those practising formal religion. In this dissertation it is argued that two journeys undertaken by contemporary Australians can be considered true pilgrimages with spiritual dimensions and are therefore part of a growing spirituality apart from formal Church. A survey of the theological and anthropological literature about pilgrimages allowed the development of an eight-point frame of criteria that could be used as a standard against which an assessment of contemporary journeys could be made. Pilgrimage is a non-local physical journey to a historically and or mythically significant site or shrine that embodies the centre of a person’s most valued ideals. These ideals may or may not be theistic but must be portrayed within the limits of the culture. The shrine casts an image of the culture and has an expert shrine custodian, but has the capacity to absorb a multiplicity of discourses. Pilgrims go to a shrine to experience the place of past events, take home spiritual traces and to model a changed or improved future. In order to apply this frame to two Australian journeys, field trips were made to the plaster image of Mary at Our Lady of Yankalilla Church in South Australia and to Gallipoli in Turkey around the Anzac Day commemorations in 2000. Participant observations and interviews with six key informants, when considered in association with the historical context and media reports, provided ‘thick description’ of the behaviour at the journey destinations and insight into participants’ experiences, motives and understandings. Both journeys, the sacred and ostensibly secular, satisfied the frame of criteria for a pilgrimage. Furthermore they may also exemplify some features that are distinctively Australian, in that in these pilgrimages spontaneity and egalitarianism jostled against bureaucratic structures and national hierarchies.

This essay is about the religious change that Jing-cult underwent 600-1500 A.D. It is a historical-critical essay based on literature studies, using Håkan Rydving’s theory of religious change. In chronological order, it will go through the religious change from ancient Japan to the late Muromachi-period when Shinto was created. It describes the early temple- cult, buddhism's mission to Japan and how the Jingikan was created. Further, it addresses the changes that occurred with the immigration from Korea and the consequences involved in the creation of the great temple-shrine complex in which Shinto and buddhism fused. Finally, it tells how the theological thinking of Japanese buddhism and the Jingi-cult changed and created Shinto. The essay has the main focus on the Kami-tradition, the shrine-tradition and the study of Shinto. The essay discusses the changes that occurred in the end and draw conclusions about why they occurred. The conclusion reached is that buddhism has had a great influence and changed the Jingi-cult most. In history there has come about akultration between buddhism and the Jingi-cult that eventually resulted in the creation of Shinto.

Submitted by Maria Creuza Silva (mariakreuza@yahoo.com.br) on 2013-10-10T19:25:58Z No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) / Approved for entry into archive by Maria Creuza Silva(mariakreuza@yahoo.com.br) on 2013-10-10T19:26:10Z (GMT) No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) / Made available in DSpace on 2013-10-10T19:26:10Z (GMT). No. of bitstreams: 1 Tese Denize Ribeiro. 2013.pdf: 7072670 bytes, checksum: fe0996ea62e53609c2d3f30424828223 (MD5) Previous issue date: 2013 / O presente trabalho de pesquisa foi desenvolvido junto aos terreiros de Candomblé de Novos Alagados, região situada no Subúrbio Ferroviário de Salvador. O estudo tem o objetivo de discutir a Segurança Alimentar e Nutricional (SAN) e o papel da alimentação, destacando a percepção da falta do alimento como algo que tem um significado além da esfera biomédica na vida das pessoas, bem como compreender as concepções que o povo de terreiro considera no que se refere a SAN e as estratégias utilizadas diante das situações de não garantia deste direito. Foi realizado um trabalho etnográfico recorrendo a entrevistas semiestruturadas, registro fotográfico, observação participante e aplicação de um modelo adaptado da Escala Brasileira de Insegurança Alimentar e Nutricional – EBIA, a fim de conhecer a percepção que os sujeitos têm sobre a SAN, além disso, recorri também a dados secundários das organizações que atuam nesta área e dados governamentais. Os resultados obtidos foram categorizados e analisados a partir da técnica de análise de conteúdo e recorrendo a uma interpretação feita a partir do ponto de vista das mulheres negras, que foram as principais informantes neste estudo. Em 25% dos terreiros pesquisados, na percepção das zeladoras, a situação de SAN estava dentro da perspectiva adequada para as necessidades sócio-religiosas e de suas famílias biológicas, mas, para a maioria dos terreiros deste estudo, 75% das casas pesquisadas vivenciam algum grau de Insegurança Alimentar (IA) e, destes, 55,5% encontram-se em condição grave de IA, ou seja, apresentam muitas situações de limitação de acesso aos alimentos habituais, tanto para suas famílias biológicas, quanto para as obrigações sócio-religiosas. Fortalecer a energia vital (Axé) é essencial neste contexto, onde dar de comer é algo extremamente valorizado, do mesmo modo muitas são as proibições alimentares que devem ser respeitadas para a manutenção do equilíbrio e propagação da força que compõe e mantém um terreiro. A concepção do alimento como direito de todos, anterior a qualquer outro direito humano, prevalece nos terreiros. A justiça redistributiva da filosofia africana, Ubuntu, faz-se presente, pois o alimento existe para o bem de todos e de tudo, assim ele é distribuído na comunidade não importando o segmento a que cada indivíduo pertença, ou quem chega à busca desse benefício. Neste sentido, os terreiros tornaram-se atores interessantes para a implementação das políticas de SAN desenvolvidas no país nas últimas décadas. / Salvador

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