In Pure Lust, Mary Daly claims that the Virgin Mary is an “image of total subservience, the dethroned and sapped Goddess who was converted into a vessel.” Daly perceives Mary primarily through Christian scripture and other orthodox texts, ignoring her role as part of a religion lived and experienced outside of Church doctrine and dogma. This thesis explores how Mary is perceived and utilized by the laity, as opposed to the theological Mary, by specifically looking at how the Virgin Mary is imagined and experienced at the Our Lady of Ephesus Shrine in Western Turkey. Utilizing Robert Orsi’s lived religion approach and ethnographic research, this examination of the Virgin Mary will test Daly’s theologically based theory.

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Thesis (M.A.)--University of Oregon, 2008. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 90-93). Also available online.

In the matrix of land uses beyond protected areas, people protect nature in a myriad of ways, and have, in some cases, for millennia. With the growth of global databases of Indigenous and Community Conserved Areas and Territories (ICCAs) and registries of sacred natural sites, opportunities are emerging for conservationists to engage custodians of sacred forests beyond protected areas. As conservation expands beyond protected areas, successful engagement emerges from unities in the perspectives of conservationists and custodians of sacred forests. This thesis aims to identify unities for conservationists' engagement with custodians of sacred forests on a landscape scale. The thesis geolocates sacred forests and assesses the implications for conservation in four diverse landscapes in the Gambia, Ethiopia, Malaysia and Japan. The scale of inquiry varies across the papers, from the sub-district level to a national scale. This research indicates that while sacred forests may be overlooked by conservationists due to their small size and autonomous management, when they are considered in concert on a landscape scale, opportunities for conservation engagement become apparent. This thesis demonstrates that sacred forests can be prevalent in diverse landscapes, persist over time, and provide ecosystem services due to their spatial distribution.

In 1963 came Ricardo Caminos to the conclusion that the shrines of Gebel el-Silsila functioned as cenotaphs. However, his views have never been reassessed by contemporary Egyptologists, which has led to the shrines still being interpreted as cenotaphs today. This study shows that the term cenotaph perhaps is not the correct word to use for their function. The focal point of this study are the decorations and inscriptions of the shrines, their religious character and the importance of the Nile. The following research compares the shrines of Gebel el-Silsila with similar shrines at Qasr Ibrim in order to reveal their similarities and dissimilarities. In order to achieve this, two publications were chosen, by Caminos, who assessed both sites in the 1960s and briefly compares the Qasr Ibrim shrines to Gebel el-Silsila. Furthermore, the shrines of Gebel el-Silsila resemble tombs in the Theban necropolis, where some of the tombs of the shrine-owners have been uncovered. For this reason, a comparison between the shrines and tombs has been made in order to reveal why the shrines cannot be tombs, and to display why the shrines still are mortuary monuments. Lastly, the following study assessed the shrine-owners in order to answer how the shrines were financed. However, although many of the shrine-owners are well-established noblemen of which several accounts are known, only their titles are taken into account for they provide a principal overview of their status. This has provided the information required to establish how they were financed. It was necessary to make this restriction due to limited amount of available space and was a more elaborate study of the inscriptions and decorations considered of greater importance in order to reveal the religious function of the shrines. The result shows that the shrines were privately financed and that the shrines did not mean to serve has cenotaphs that the family of the deceased could visit to remember him. They were deliberately placed close to the water, even though it would subject them to destruction during the annual inundation of the Nile. The water in relation to the mortuary decorations of the shrines, make the shrines symbolize the underworld and do they not have a practical function / År 1963 kom Ricardo Caminos med slutsatsen att helgedomarna i Gebel el-Silsila fungerade som kenotafer. Hans idéer har sedan den tiden inte omvärderats av samtida egyptologer vilket har lett till att de fortfarande tolkas som kenotafer idag. Denna studie visar att termen kenotaf möjligtvis inte är det rätta ordet för att beskriva deras funktion. Den huvudsakliga fokusen i denna studie ligger på dekorationerna samt inskriptionerna i helgedomarna, deras religiösa karaktär och Nilens betydelse för platsen. Studien jämför helgedomarna i Gebel el-Silsila med liknande helgedomar i Qasr Ibrim, i syfte att klargöra vilka likheter det finns och hur de skiljer sig. För att uppnå detta har två publikationer valts, skrivna av Caminos, som undersökte helgedomarna på de båda platser under 60-talet och ger en kort jämförelse mellan Qasr Ibrim och Gebel el-Silsila. Dessutom liknar helgedomarna i Gebel el-Silsila gravar i Tebe, där gravarna av några ägare av helgedomarna har hittats. Därför har det gjorts en jämförelse mellan tebanska gravar och helgedomar i Gebel el-Silsila för att visa att de inte är gravar men samtidigt är begravningsmonument. Avslutningsvis har denna studie undersökt ägare av helgedomarna för att klargöra hur de var finansierade. Även fast de flesta ägare var väl kända adelsmän, varav flera dokument har hittats som styrker detta, kommer endast deras titel användas i studien. Detta för att det ger en tillräcklig bra överblick för att kunna bedöma deras status i samhället, det har gett tillräckligt med information för att avgöra hur helgedomarna var finansierade. Denna begräsning var nödvändig att göra på grund av platsbrist, och för att en djupare undersökning av inskriptionerna respektive dekorationerna ansågs vara av större vikt för att kunna klargöra vilken religiös funktion helgedomarna hade. Resultatet visar att de var privat finansierade och att helgedomarna inte fungerade som kenotafer som familjemedlemmar kunde besöka för att minnas den döde. De har avsiktligen placerats nära vattnet, även fast de blev förstörda på grund av den årliga översvämningen av Nilen. Vattnet i kombination med begravningsdekorationen, tyder på att helgedomarna symboliserar underjorden och inte hade en praktiskt funktion.

Thesis submitted in fulfilment of the requirements for the degree Master of Technology: Tourism and Hospitality Management in the Faculty of Business at the Cape Peninsula University of Technology 2013 / This thesis is concerned with the service delivery received by pilgrims based in South Africa, especially with regards to services and amenities that were paid for and promised in the contract, but which may not have materialized. The focus on Hajj travelling can be viewed as an aspect of religious tourism (so to speak). Currently there is a dearth of research on this particular spiritual journey in South Africa. For this reason, this research aims to elucidate the service delivery components, processes and challenges. The researcher finds it necessary to research this topic because pilgrimage constitutes part of religious tourism and the policies governing the Hajj industry, as well as the operational aspects of the Hajj industry are unclear. Problems such as poor service standards, lack of business ethics and malpractice exist in the Hajj industry. The main challenges in the South African Hajj industry are: a) Lack of mainstream travel and tourism practices in the South African Hajj industry. b) Absence of a service and quality driven industry. c) Difficulty in acquisition of travel documentation for pilgrims. d) Lack of business ethics and malpractice by service providers. e) Limitations on travel through the newly introduced quota system by the Hajj Ministry of the Kingdom of Saudi Arabia (KSA). In 1994 the South African Government formed the South African Hajj and Umrah Council, (SAHUC) and is a nationally based constituted organisation. This organisation is officially recognised by the Kingdom of Saudi Arabia as the official structure responsible and accountable for facilitating the affairs of the South African pilgrims within South Africa and the Kingdom of Saudi Arabia (SAHUC, 2005). The researcher intends on addressing the above-mentioned challenges through developing a service delivery framework that will help alleviate the problems in the industry between South African Hajj role players. The framework is aimed at identifying current gaps between supply and demand in the Hajj industry as well as providing recommendations for the future.

Made available in DSpace on 2017-06-01T18:12:37Z (GMT). No. of bitstreams: 1 crevio_adelino_rocha.pdf: 30150953 bytes, checksum: 3f1624076642523aabc7e5da2b82ab58 (MD5) Previous issue date: 2013-05-16 / The research aimed to analyze the relationship between the devotee and the holy Shrine of St. Severino Ramos in Paudalho-PE, seeking to identify the symbolic exchanges in manifestations of popular devotions. The foundation was built from the works of Pierre Bourdieu, Alberto Beckhauser, João de Deus Gois, Eduardo Hoornaert, Faustino Menezes and Renata Teixeira, Sylvana Brandão, among others. From the methodological point of view, it is considered that the path followed was a phenomenological approach using specialized bibliography of popular religiosity in studies to understand the concepts related to the topic, between devotion to the saints, shrines, religion and popular religion, Catholicism and sanctoral religious tourism. A descriptive exploratory survey was used to investigate the relationship of symbolic exchanges on promises, miracles and votive among devotees of San Severino Ramos, at the Shrine of St. Severino Ramos in Paudalho-PE, in the light of the notion that all search for the sacred has as starting point urgent human needs, as well as gratitude for such needs have been met. The work consists of three chapters with the first contextualizes them on devotion to the saints throughout history, addressing questions about the origin; devotion to the saints in Brazil; devotion to St. Severino Ramos and sanctuary that bears his name in Paudalho-PE. The second chapter covers the concepts related to the theme of religion and interfaces with the popular religion, popular religion and Catholicism sanctoral; popular religiosity and religious tourism. The third focuses on the religious manifestations and symbolic exchanges at the Shrine of St. Severino Ramos bringing the search results. From the analysis, we sought to understand the religious phenomenon that occurs in that area to subsequently submit final comments and proposals on the issue to thereby contribute to the study of the religiosity of the northeastern people and therefore collaborate to produce a knowledge of interdisciplinary nature of the field itself as epistemological Sciences of Religion. / A pesquisa teve como objetivo analisar a relação entre o devoto e o santo no Santuário de São Severino do Ramos, em Paudalho-PE, buscando identificar as trocas simbólicas nas manifestações de devoções populares. A fundamentação foi construída a partir das obras de Pierre Bourdieu, Alberto Beckhauser, João de Deus Gois, Eduardo Hoornaert, Faustino Teixeira e Renata Menezes, Sylvana Brandão, entre outros. Do ponto de vista metodológico, considera-se que o caminho seguido foi a abordagem fenomenológica utilizando bibliografia especializada nos estudos da religiosidade popular para compreender os conceitos relativos ao tema, entre a devoção aos santos, os santuários, religião e religiosidade popular, catolicismo santoral e turismo religioso. A pesquisa exploratória descritiva foi utilizada para investigar a relação das trocas simbólicas relativas à promessas, milagres e ex-votos entre os devotos de São Severino do Ramos, no Santuário de São Severino do Ramos, em Paudalho-PE, à luz da noção de que toda busca do sagrado tem como ponto de partida necessidades humanas inadiáveis, bem como a gratidão por tais necessidades terem sido atendidas. O trabalho é composto por três capítulos sendo que o primeiro deles contextualiza sobre a devoção aos santos no decorrer da história, abordando questões sobre a origem; a devoção aos santos no Brasil; a devoção a São Severino do Ramos e o santuário que leva seu nome em Paudalho-PE. O segundo capítulo traz os conceitos relativos ao tema entre religião e interfaces com a religiosidade popular; religiosidade popular e catolicismo santoral; religiosidade popular e turismo religioso. O terceiro aborda acerca das manifestações religiosas e trocas simbólicas no Santuário de São Severino do Ramos trazendo os resultados da pesquisa. A partir da análise, buscou-se compreender o fenômeno religioso que se dá naquela localidade para, posteriormente, apresentar as considerações finais e proposições sobre o tema para, desta forma, contribuir com o estudo sobre a religiosidade do povo nordestino e, por conseguinte, colaborar para a produção de um saber de caráter interdisciplinar, tão próprio do campo epistemológico das Ciências da Religião.

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This thesis analyzes the destruction of imagery dedicated to Saint Thomas Becket in order to investigate the nature of sixteenth-century iconoclasm in Reformation England. In doing so, it also considers the veneration of images during the late Middle Ages and the Renaissance. Research involved examining medieval and sixteenth-century historical studies concerning Becket's life and cult, anti-Becket sentiment prior to the sixteenth century, and the political circumstances in England that led to the destruction of shrines and imagery. This study provides insight into the ways in which religious images could carry multifaceted, ideological significance that represented diversified ideas for varying social strata--royal, ecclesiastical and lay.

Dans ce travail, nous nous proposons d'étudier des groupes de villages de la provinces d'Izumi durant l'époque d'Edo (1600 - 1868), afin de mettre en avant des types d'organisations sociales sortant des cadres institutionnels connus ainsi que les particularismes des localités étudiées.Ces ensembles de villages étant liés à la présence d'un sanctuaire commun (en plus des sanctuaires propres à chaque village ou hameau), nous partirons des relations établis entre ces établissements religieux et les groupes de villages qui leur sont liés, explorant le mode d’organisation des fidèles, leurs interactions avec les autorités seigneuriales ou shogunales. Nous nous intéresserons également à la structure interne du sanctuaire et les rôles des différents desservants, prêtres shintô et moine bouddhistes, notamment au travers des disputes qui les déchirent. Cela nous amènera également à nous interroger sur le rôle des organisations religieuses et tout particulièrement celui des organisations de prêtres shintô centrées sur les maisons curiales Yoshida ou Shirakawa, qui prennent leur essor durant cette époque.C’est en ce sens que nous nous pencherons sur les sanctuaires Kasuga, Hijiri, Kaminomiya et Shimonomiya, et Ôiseki. Explorant les groupes de villages qui leurs sont liés, nous nous attacherons à mettre en avant les interactions entre quatre groupes : les fidèles, le sanctuaire, les prêtres shintô et les moines bouddhistes. Cette analyse permettra de faire ressortir particularismes locaux, modes d’organisations non-institutionnels et structures internes de ces sanctuaires. / This dissertation examines several groups of villages in Izumi Province during the Edo period (1600 - 1868). It seeks to elucidate the non-institutional social organizations and unique characteristics of those villages. Each of the groups of villages examined in this study were closely linked with a particular Shintô shrine. This dissertation begins by analyzing the relationship between shrines and the groups of villages with which they were linked. It will then examine the functions performed by the parishioner organizations of each shrine, as well as the relationship between parishioner organizations, on the one hand, and the local authorities and shogunate, on the other. It will also investigate each shrine’s social structure and the role of Shintô priests and Buddhists monks. This dissertation will also highlight the range of shrine-related conflicts and disputes that occurred in Izumi Province during the Edo period. Furthermore, it will examine the role that religious organizations, such as the Yoshida and Shirakawa priestly orders, played in early modern society. Specifically, this dissertation focuses on five shrines in Izumi Province: Kasuga, Hijiri, Kaminomiya, Shimonomiya, and Ôiseki. Through an examination of those five shrines, this dissertation will study the interaction between four groups: local parishioners, Shintô shrines, Shintô priests, and Buddhist monks. Such an analysis will enable us to elucidate the unique characteristics of the villages surrounding each shrine, the various non-institutional organizations that developed in those villages, and the internal social structure of each shrine.