Between 1847 and 1874 approximately 142,000 Chinese indentured laborers, commonly known as coolies, migrated to Cuba to work primarily on sugar plantations following the demise of African slavery. Comprised of 99.97% males and contracted to work for eight years or more, many of those coolies that survived the harsh conditions in Cuba formed consensual unions with freed and enslaved women of color. These intimate connections between Chinese indentures and Cubans of African descent developed not only because they shared the same living and working spaces, but also because they occupied similar sociocultural, political, and economic spheres in colonial society. This ethnography investigates the rise of a discernible Afro-Chinese religiosity that emerged from the coming together of these two diasporic groups. The Lukumi religion, often described as being a syncretism between African and European elements, contains impressive articulations of Chinese and Afro-Chinese influences, particularly in the realm of material culture. On the basis of qualitative research that I conducted among Chinese and Afro-Chinese Lukumi practitioners in Cuba, this dissertation documents the development of syncretism and discursive religious practice between African and Chinese diasporas. I conceptualize a framework of interdiasporic cross-fertilization and, in so doing, disassemble Cuba’s racial and religious categories, which support a notion of “Cubanidad” that renders Chinese subjectivity invisible. I argue that Afro-Chinese religiosity became a space for a positive association that I call “Sinalidad”. I also argue that this religiosity has been elaborated upon largely because of transformations in Cuba’s social and economic landscape that began during Cuba’s Special Period. Thus, the dissertation uses religious practice as a lens through which I shed light upon another dimension of identity making, transnationalism and the political economy of tourism on the island.

Made available in DSpace on 2016-12-08T16:19:01Z (GMT). No. of bitstreams: 1 Gloria.pdf: 603155 bytes, checksum: 702408ce63b5c395391d0fb4dd2ae9a7 (MD5) Previous issue date: 2007-10-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The production of images is each day more intense and diversified in the societies contemporaries; in this context, the television is one of half the accessible ones to the Brazilian citizens.However, the reading of the products in the propagated ones, tends to follow the fugacidade of its images and sounds. It adds this its syncretic constitution, factor that at the same time intersemioses presents and becomes complex more the net that interlaces distinct languages, appearance, verbal, sonorous, gestual, beyond the specific aspects of the audiovisual narrative. With a decisive paper in the emancipation of the citizen, it is basic that the professors promote different strategies for the reception of televisuais texts. Amongst them, it has the commercial propaganda, which takes by the art elements and ways to compose the organization of the speech, in order to add aesthetic and artistic value to the mark or commercialized product. The purpose you gave study is to verify as children, young and adults if they relate with the effect of directions propagated in televisuais texts, to leave of gotten results of readings proceeded for different segments in a field research. As theoretical base to refer the analyses of the citizens the semiotics of greimasiana extration is used, also known as discursive semiotics. In, the concepts of text, plan of expression, plan of content, isotopy, syncretism and intertextualidade make possible the inquiry of the narrative and the effect of felt of the inferred images of it. One is about a repertoire of studies organized and considered for Argildas Julien Greimas, that later had been developed by Jean-Marie Floch, Eric Landowski, as well as for on to this theoretical chain, principles theoreticianmethodological and applied Brazilian researchers to the photograph, painting, architecture, music, cinema, poetry and propaganda; it is still registered that recently research only appears on audio-visuais texts. Adopting focal interviews and having as analysis corpus the propaganda "Fazendinha Tirol", directed the children, was possible to observe that it has understanding of the speeches considered for the propaganda, as well as the recognition of as if establish the veridicção contract, beyond the perception of the phenomenon of the syncretism, gift in the languages that constitute this propaganda. For in such a way, the citizens use as reference its proper previous experiences. In general way, the directions it spectator are captured by the unusual one and the breaking promoted by means of the stimulation of the sensible one. However, they do not obtain to explicitar the perception of the contained changeable organizations in the expression plan, which determine the construction of concepts and effect of direction. In other words, the citizens do not perceive where if they articulate the meanings that they understand. Although this study it has presented resulted significant, inquiries about of this object deserve continuity, on this or others you arrive in port theoretical and methodological / A produção de imagens é cada dia mais intensa e diversificada nas sociedades contemporâneas; neste contexto, a televisão é um dos meios mais acessíveis aos cidadãos brasileiros. Porém, a leitura dos produtos nela veiculados, tende a acompanhar a fugacidade de suas imagens e sons. Acrescente-se a isso sua constituição sincrética, fator que ao mesmo tempo apresenta intersemioses e torna mais complexa a rede que entrelaça distintas linguagens, visual, verbal, sonora, gestual, além dos aspectos específicos da narrativa audiovisual. Com um papel decisivo na emancipação do sujeito, é fundamental que os professores promovam diferentes estratégias para a recepção de textos televisuais. Dentre eles, há a propaganda comercial, a qual toma da arte elementos e modos de compor a organização do discurso, a fim de agregar valor estético e artístico à marca ou produto comercializado. A finalidade deste estudo é verificar como crianças, jovens e adultos se relacionam com os efeitos de sentidos veiculados em textos televisuais, a partir de resultados obtidos de leituras procedidas por diferentes segmentos em uma pesquisa de campo. Como base teórica para referenciar as análises dos sujeitos é utilizada a semiótica de extração greimasiana, também conhecida como semiótica discursiva. Nela, os conceitos de texto, plano de expressão, plano de conteúdo, isotopia, sincretismo e intertextualidade possibilitam a investigação da narrativa e dos efeitos de sentido das imagens dela depreendidos. Trata-se de um repertório de estudos organizados e propostos por Argildas Julien Greimas, que foram depois desenvolvidos por Jean-Marie Floch, Eric Landowski, bem como por pesquisadores brasileiros ligados a esta corrente teórica, princípios teórico-metodológicos e aplicados à fotografia, pintura, arquitetura, música, cinema, poesia e propaganda; registre-se ainda que apenas recentemente surgem pesquisas sobre textos audiovisuais. Adotando entrevistas focais e tendo como corpus de análise a propaganda "Fazendinha Tirol", dirigida às crianças, foi possível observar que há compreensão dos discursos propostos pela propaganda, bem como o reconhecimento de como se estabelece o contrato de veridicção, além da percepção do fenômeno do sincretismo, presente nas linguagens que constituem esta propaganda. Para tanto, os sujeitos usam como referência as suas próprias vivências anteriores. De maneira geral, os sentidos do espectador são capturados pelo inusitado e pela fratura promovida por meio da estimulação do sensível. Porém, não conseguem explicitar a percepção das organizações variáveis contidas no plano de expressão, as quais determinam a construção de conceitos e efeitos de sentido. Em outras palavras, os sujeitos não percebem onde se articulam os significados que eles compreendem. Embora este estudo tenha apresentado resultados significativos, investigações acerca deste objeto

Made available in DSpace on 2016-12-08T16:52:08Z (GMT). No. of bitstreams: 1 luciano.pdf: 7743414 bytes, checksum: dfcd5b6fcb6c0395611e3fd8aacf759d (MD5) Previous issue date: 2010-03-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In this dissertation I observed the ways the artists of Giramundo Teatro de Bonecos , group of puppet theater of Belo Horizonte city, Minas Gerais State, appropriated the Brazilian cultural representations ― such as causos and stories, songs, dances, dialects and local accents, legends, myths, characters, beliefs, backgrounds, customs and doings ― for the elaboration/composition of the texts, characters, and soundtracks of the shows Um Baú de Fundo Fundo (1975), Cobra Norato (1979) and Os Orixás (2001). In the first play, which is analyzed in the opening chapter, I noticed that not only in its text but also in its soundtracks, the oral and written figurations of the speaking, thinking and living ways of inland inhabitants of Minas Gerais State. Besides that, I noticed musical representations of the popular songbook that are deep-seated inside of the imagination of many Brazilians: nursery, work, leisure, satirical, mischievous and sentimental rhymes and also one congada . Furthermore, among the puppets of the play Um Baú de Fundo Fundo , I observed the figuration of unreal characters, of storytellers, of hickies, of characters of military Brazilian dictatorship and the desire for freedom of thinking and expression. At last, still in this initial chapter, I have brought the concepts of representation, cultures and iconography. In Cobra Norato , montage analyzed in the second chapter, Brazil is praised by the Giramundo group, which goes deeper in its interests regarding hybrid national culture and mix ― for the conception of some puppets in this play ― forms of the Brazilian arts craft with international artistic shapes and ideas. Moreover, the categories miscegenation, mestizo, hybridism and syncretism are clashed with the iconography of these puppets. Cobra Norato brings us symbolizations of legendary and mythological creatures which inhabit Brazilian imagination, specially of the northern population. In Cobra Norato script, I pointed out several peculiar linguistic features of the inhabitants of the Amazon region and I came across superstitions and popular beliefs, causos and animal stories, and again with the censorship. On the other hand, in the soundtrack of this play I can hear songs like the toada and the wailing of the viola, and several noises that suggest the animalistic, extraordinary and unreal world of the Amazon jungle. Finally, in the Os Orixás , play studied in the third chapter, Giramundo celebrates the afro-brazilian cultures. Therefore, the group appropriates artistic-cultural, ritualistic, mythological aspects of the cult to orishas. Here, a mythological pantheon of afrobrazilian gods is represented, from where I extracted a representative sampling of the beauty and richness of the accessories, clothes, weapons, jewelry, as well as gestures that occur in its dances and its relationships with the daily life of humans. Alvaro Apocalypse s text narrates to us about the origins, legends, passions and rites of some of these gods. In the soundtrack of this play, I noticed the presence of songs, rhythms and instruments of umbanda and candomble ; as well as syncretic songs from the clash between afro-brazilian cults with christian, indigenous and spiritist beliefs. Lastly, from these songs on, the concept of syncretism is deepened / Nesta dissertação observo de que maneira os artistas do Giramundo Teatro de Bonecos, grupo de Teatro de Animação de Belo Horizonte, Minas Gerais, se apropriaram de representações culturais brasileiras tais como causos e histórias, canções, danças, falares e regionalismos lingüísticos, lendas, mitos, personagens, crenças, práticas, costumes e fazeres para a elaboração/composição dos textos, personagens e trilhas sonoras dos espetáculos Um Baú de Fundo Fundo (1975), Cobra Norato (1979) e Os Orixás (2001). No primeiro espetáculo, que é analisado no capítulo de abertura, noto tanto em seu texto, quanto em sua trilha sonora, a figuração escrita e oral do modo de falar, de pensar e de viver típicos dos habitantes do interior de Minas Gerais. Além disso, percebo representações de músicas do cancioneiro popular que se encontram entranhadas no imaginário de muitos brasileiros: cantigas de roda, de trabalho, de diversão, cantigas satíricas, brejeiras e sentimentais e também uma congada. Não obstante, dentre os bonecos dessa peça observo a figuração de personagens fantásticos, de contadores de histórias, de caipiras, de figuras representantes da ditadura militar brasileira e do desejo de liberdade de expressão e de pensamento. Enfim, ainda neste capítulo inicial, trago os conceitos de representação, culturas e iconografia. Já no Cobra Norato, montagem examinada no segundo capítulo, o Brasil é exaltado pelo grupo mineiro, que também aprofunda seus interesses em relação às culturas mestiças nacionais e hibridiza ― para a concepção de certos bonecos desta peça ― formas do artesanato brasileiro com formas e idéias artísticas internacionais. Aliás, as categorias mestiçagem, mestiço, hibridismo e sincretismo são confrontadas com a iconografia desses bonecos. Ademais, Cobra Norato traz ainda simbolizações de criaturas lendárias e mitológicas que habitam a imaginação dos brasileiros, em particular dos nortistas. Sem demora, no seu texto aponto vários regionalismos lingüísticos característicos dos habitantes da região do Amazonas e deparo-me com superstições e crenças populares, causos e histórias de animais, e, novamente, com as censuras. Por outro lado, na trilha sonora desta peça, ouço cantigas como a toada e o chorado na viola, e vários ruídos que sugerem o mundo animalesco, extraordinário e irreal da floresta amazônica. Por último, em Os Orixás, peça estudada no terceiro capítulo, o Giramundo celebra as culturas afro-brasileiras. Ademais, se apropria de aspectos artísticoculturais, ritualísticos e mitológicos do culto aos orixás. Aqui, encontra-se representado um panteão mitológico de deuses afro-brasileiro , do qual extraí uma amostragem representativa da beleza e riqueza dos seus paramentos, indumentárias, armas e jóias, assim como das gestualidades recorrentes em suas danças e de suas relações com o cotidiano dos humanos. O texto de Álvaro Apocalypse nos conta sobre as origens, lendas, paixões e ritos de alguns destes deuses. Por sua vez, na trilha sonora desta peça, percebo a presença de cantigas, ritmos e instrumentos da umbanda e do candomblé; assim como escuto canções sincréticas oriundas do choque entre cultos afro-brasileiros com práticas e crenças cristãs, ameríndias e espíritas. Finalmente, a partir destas canções, o conceito de sincretismo é aprofundado

Such research aims to study the Feast Laundering dedicated to orisha Oxalá held at wide of Rosário, Penedo, Alagoas. The ritual takes place for about thirteen years, and was inspired by the traditional washing of Lord of Bonfim in Salvador, through the redefinition symbolic elements. During its realization are washed the churchyard of the Church of Our Lady of the Rosary of Black and Alley of Laziness, spaces that represent the opposition between the sacred and the profane, which are taken by the festivities of the street carnival after washing. The ritual presents itself as a festival of purification, being the greatest expressions of religious syncretism in the city, and develops through an action that relates Catholicism and Candomblé honoring Oxalá, the orisha of creation, but also have a reference to African mythology. The goal is to develop a discussion about the meaning of the ritual washing of the Rosary from the ethnographic work, analyze the involvement of the participants and their performances, ritual symbols, its organizational and historical context, as a ritual that combines faith and celebration and that develops over time and space festive carnival. / A referida pesquisa tem como objeto de estudo a Festa da Lavagem dedicada ao orixá Oxalá realizada no Largo do Rosário, em Penedo, Alagoas. O ritual acontece há cerca de treze anos, e foi inspirado na tradicional lavagem do Senhor do Bonfim de Salvador, através da ressignificação de elementos simbólicos. Durante sua realização são lavados o Beco da Preguiça e o adro da Igreja de Nossa Senhora do Rosário dos Pretos, espaços que representam a oposição entre o sagrado e o profano e que são tomados pelos festejos do carnaval de rua após a lavagem. O ritual se apresenta enquanto uma festa de purificação, sendo uma das maiores expressões do sincretismo religioso na cidade, e se desenvolve através de uma ação que relaciona o catolicismo e o candomblé em homenagem a Oxalá, o orixá da criação, possuindo também uma referência à mitologia africana. O objetivo é desenvolver uma discussão acerca do significado ritual da lavagem do Rosário a partir do trabalho etnográfico, analisar o envolvimento dos participantes e suas performances, os símbolos rituais, sua forma de organização e contexto histórico, enquanto um ritual que agrega fé e festa e que se desenvolve durante o tempo e espaço festivos do carnaval.

A dissertação propõe a investigação da Música Cênica como uma prática que coloca em jogo o contato entre elementos musicais e cênicos, ambos regidos por uma organização musical subjacente. Na guia das diversas vertentes da música contemporânea e experimental, alguns autores ressaltam a presença cênica dos concertos de música utilizando estratégias de iluminação, figurino, gestualidade, encenação etc. Os caminhos teóricos que tomamos desenharam uma abordagem ancorada na semiótica tensiva, de Claude Zilberberg, principalmente no texto \"As condições Semióticas da Mestiçagem\", do mesmo autor. Propomos observar as estratégias de dominâncias, transportes e ambivalências entre as presenças musicais e as presenças cênicas, através da configuração gradativa e aspectual dos modos de contato. Apresentamos também uma recensão dos principais autores da prática, em que levantamos as discussões terminológicas e as abrangências do termo e, por fim, procuramos aproximar os discursos sobre a ideia de uma identidade brasileira com os mecanismos que caracterizam a prática de Música Cênica, elencando um repertório de obras de compositores brasileiros. / This work proposes an investigation of Scenic Music as a practice that puts in contact musical and scenic elements, both directed by an underneath musical organization. Taking into account the various aspects of contemporary and experimental music, some authors emphasize the scenic presence of music concerts by using strategies of lighting, costumes, gestures, staging, etc. The chosen theoretical approach is based on the tensive semiotics of Claude Zilberberg, mainly in the article \"The Semiotic Conditions of Miscegenation\". We analyze the strategies of dominances, transports and ambivalences between musical and scenic presences, through the gradual and aspectual configuration of the modes of contact. We also present a review of the main authors of this practice and discuss terminological issues and their range of uses. Finally, we trace some parallels between the idea of a Brazilian identity and the mechanisms that characterize the practice of Scenic Music, listing a repertoire of works by Brazilian composers.

While both public opinion and scholars around the world are currently pointing out the danger of increasingly popular life-logging devices, this book articulates this debate by distinguishing between automatic and manual life-logging approaches. Since new definitions of life-logging have excluded the latter approach and have been mainly focused on effortless life-logging technologies such as Google Glass and Quantified Self applications in general, the second part of this thesis theoretically frames life-stowing.Through extensive etymological research, I have defined life-stowing as a manual and effortful practice conducted by life-stowers, individuals who devote their life to sampling reality in predefined frameworks. As part of this book, an historical overview introduces life-stowers and distinguishes between Apollonian and Dionysian varieties of these practitioners. Lastly, in order to understand the future reception of life-stowing, particularly in relation to digital media, I have disclosed my ongoing life-stowing project to a small audience. / Den samtida samhälls- och forskningsdebatt, där de allt mer populära teknologierna för life-logging ofta framställs som farliga, vidgas och utvecklas i denna bok genom ett särskiljande av automatiska och manuella tekniker för life-loggning. Eftersom nya definitioner av life-loggning i stor utsträckning har exkluderat manuella tekniker och fokuserat på egenmätning som inte kräver så mycket av användaren, såsom GoogleGlass, innehåller avhandlingen också ett teoretisk utforskande av begreppet lifestowing. Genom omfattande etymologisk forskning definieras life-stowing i avhandlingen som en manuell och ansträngande praktik utförd av life-stowers, personer som vigt sina liv åt att samla och spara bitar av verkligenheten enligt fördefinierade ramar. I den historiska översikten introduceras två typer av life-stowers, den Apollonianska och den Dionysiska. Slutligen, för att förstå det framtida mottagandet av life-stowing i relation till digitala medier, presenteras författarens egna life stowingprojekt för en mindre publik.

This thesis examines the Templo Santa Muerte in Los Angeles, a small, loosely organized spiritual group dedicated to the veneration of La Santa Muerte, or the Holy Death. Although originating in the urban barrios (neighborhoods) of Mexico City, Santa Muerte is now venerated in the southwestern United States as well, primarily among working-class Mexican Americans. Although Santa Muerte has been condemned by the Catholic clergy and vilified in mass media and popular culture for its ties to crime and gang violence, my fieldwork at the Templo Santa Muerte demonstrates that not all devotees of Santa Muerte can be characterized in this way. For Templo members, Santa Muerte is foremost a supernatural instrument whose appeal is in large part derived from her singular commitment to satisfying their corporeal needs and material wishes. While this quality is also attributed to many Catholic saints, Santa Muerte is believed to operate independently of Church orthodoxy and is viewed to be more powerful because of this. The Templo Santa Muerte, on the other hand, incorporates some features of formal Catholic liturgy while simultaneously organizing its services around the individual petitions of its members. In doing so, the Templo’s founders maintain an effective balance between liturgical features familiar to their mostly Catholic members and the fundamentally instrumental relationship they have with Santa Muerte. I argue that this balance is central to the appeal of the Templo and to the logic of its founders, who took advantage of the tolerant and diverse cultural atmosphere of Los Angeles to establish a spiritual enterprise that is truly the first of its kind. My methodology and theoretical approach acknowledges this, favoring an ethnographic examination grounded in respondent testimonies, direct observations, and relevant ethnohistorical interpretations of the symbolism and ritual behavior associated with Santa Muerte. At its most general, my analysis of the cult and Templo of Santa Muerte is framed around three separate but mutually interactive and informative dimensions: the instrumental and social manifestations of the cult and Templo, respectively, and the structuring influence that Catholic soteriology and cultural materialism exerts over both.

La présente thèse se donne non pas un mais deux objets d’étude : le théâtre tchèque des années 1960 d’une part, d’autre part la représentation imaginaire qui en est faite a posteriori. En suivant la « méthode » d’Edgar Morin et la « mythanalyse » de Gilbert Durand en tant que deux principales inspirations théoriques, ce cheminement commence par « un prologue » (1re partie) qui revient sur les héritages du passé, du XIXe siècle aux années 1950. Un « épilogue » (3e partie) prolonge la réflexion sur l’immédiat après-1968 mais aussi sur notre époque, qui est celle d’une célébration de cette décennie. La décennie des années soixante est étudiée de manière métadisciplinaire pour rendre compte d’un phénomène aussi riche que complexe (2e partie). Le re-nouveau théâtral des années 1960 arriva de deux fronts analysés dans deux parties consécutives de la thèse : d’une part par les grandes scènes institutionnelles grâce aux oeuvres d’Otomar Krejča au Théâtre National de Prague, du « triumvirat » Miloš Hynšt, Evžen Sokolovský et Bořivoj Srba au Théâtre d’État de Brno, et l’œuvre singulière d’Alfréd Radok (Laterna Magika, mélangeant théâtre et cinéma) ; d’autre part grâce aux petites scènes indépendantes. Ces dernières, très nombreuses, se divisaient en deux groupes : « les théâtres de petites formes » et les « petits théâtres », les premiers (comme Semafor, Cimrman, le « Non-théâtre » d’Ivan Vyskočil, ou le Théâtre Noir de Jiří Srnec) s’attachaient aux genres mineurs et pratiquaient différentes formes d’humour ; les seconds (comme le Théâtre Sur la Balustrade et Théâtre Za Branou) restaient attachés au texte dramatique.fronts analysés dans deux parties consécutives de la thèse : d'une part par les grandes scènes institutionnelles grâce aux œuvres d'otomar krejča au théâtre national de prague, du « triumvirat » miloš hynšt, evžen sokolovský et bořivoj srba au théâtre d'état de brno, et l'œuvre singulière d'alfréd radok (laterna magika, mélangeant théâtre et cinéma) ; d'autre part grâce aux petites scènes indépendantes. ces dernières, très nombreuses, se divisaient en deux groupes : « les théâtres de petites formes » et les « petits théâtres », les premiers (comme semafor, cimrman, le « non-théâtre » d'ivan vyskočil, ou le théâtre noir de jiří srnec) s'attachaient aux genres mineurs et pratiquaient différentes formes d'humour ; les seconds (comme le théâtre sur la balustrade et théâtre za branou) restaient attachés au texte dramatique. / The purpose of this dissertation thesis is double: in one hand to analyse the Czechs theatre of Sixties, in the second to examinate the imaginative representation of this artistic period in our days. Edgar Morin’s “Method” and Gilbert Durand analysis of myths are the principal elements of the theorical approach used. The first part called Prologue is dedicated to the historical legacy of Czech theatre (from XIX c. to the socialist realism of 1950’s.) The third part called Epilogue opens a reflexion on the heritage of the theatre of the 1960’s after 1968. The main part is study of renewal in Czech theatre in two parts. First of all, on main national theatre scenes (such as National Theatre in Prague, State Theatre in Brno) in work of such creators as Otomar Krejča, Miloš Hynšt, Evžen Sokolovský et Bořivoj Srba; secondary also in the universe of little theatre groups (Laterna Magika, Semafor, Cimrman, No-Theatre of Ivan Vyskočil, Black Theatre of Jiří Srnec).

The ability to view the world from multiple perspectives is essential for tackling complex, interconnected challenges. Yet conventional academic structures are designed to produce knowledge through ever-increasing specialization and compartmentalization. This fragmentation is often reinforced by tacit dualistic assumptions that prioritize linear thinking and abstract ways of knowing. Though the need for integrated approaches has been widely acknowledged, effective techniques for transcending disciplinary boundaries remain elusive. This thesis describes a practical strategy that uses immersive visualizations to cultivate transdisciplinary perspectives. It develops an enactive approach to cosmography, contending that processes of visualizing and interpreting the cosmos iteratively shape ‘views’ of the ‘world.’ The archetypal trope of the heavenly sphere is examined to demonstrate the significance of its interpretations in this history of ideas. Action research and mixed methods are employed to elucidate the theoretical considerations, cultural relevance, and practical consequences of this approach. The study begins with an investigation into the recurring appearance of the heavenly sphere across time, in which its embodied origins, metaphorical influence, and material embodiments are considered. Particular attention is given to how cosmographic tools and techniques have facilitated imaginary ‘flights’ through the heavens, from the ecstatic bird’s eye view of the shaman to the ‘Archimedean point’ of modern science. It then examines how these cosmographic practices have shaped cosmological beliefs and paradigmatic assumptions. Next, the practical utility of this approach is demonstrated through the development of cosmographic hermeneutics, a technique using visual heuristics to interpret cosmic models from transdisciplinary world views. Finally, the performative practice of cosmotroping is described, in which cosmographic hermeneutics are applied to re-imagine the ancient dream of the transcendent ‘cosmic journey’ within immersive vision theaters. This study concludes that the re-emergence of the heavenly sphere within the contemporary Digital Universe Atlas provides a leverage point for illuminating the complexity of knowledge production processes. It is claimed that this research has produced a practical strategy for demonstrating that the ultimate Archimedean point is the ability to recognize the limits of our own knowledge, a crucial first step in cultivating much-needed multi-perspectival and paradoxical spherical thinking.

Ancestor worship is conceived by some to be an outdated primitive custom with no relevance to modern society. However, this study shows that ancestor worship is still alive and well in numerous cultures and countries around the globe and that it is still practised in different forms today. This study focuses on the phenomenon of ancestor worship in Africa, Japan and Korea and specifically deals with the challenges it has posed to Christian missionaries in these contexts. Furthermore, this study examines the strategies which the Roman Catholic Church, the Protestant Church and Independent Churches have adopted to deal with this problem and the apparent mismatch with Christian theology. Therefore, the analysis of the phenomenon of ancestor worship is situated in the socio-cultural and religious paradigms of each of these countries and is examined in theological, missiological and Biblical terms. Most notably, the thesis attempts to determine whether or not ancestor worship can be considered to be a purely social and cultural phenomenon which carries certain ethical responsibilities in these cultures and whether or not it is congruent with Christian theology. This study has attempted to prove that in spite of the socio-cultural dimensions of ancestor worship and its rituals (with their ensuing ethical responsibilities in the cosmologies of these nations) it is still essentially worship. It is contended that ancestor worship is fundamentally a form of idolatry and contrary to the teachings of the Bible and is therefore does not articulate with Christian theology. The fundamental premise underlying the study is the ultimate authority of the Bible as the inspired word of God. This is a qualitative study which attempts to explore the phenomenon and rituals of ancestor worship on numerous levels. In each case the theological contributions of scholars in the field are evaluated and explored and ultimately benchmarked against the Biblical evidence. In the African context it is necessary therefore to look at African Christology and the attempts of scholars to contextualise the gospel in African terms. As such the continuity and discontinuity between traditional religion and the Bible is explored and the dangers of syncretism are addressed. The ultimate goal was to suggest a suitable approach for the Church to deal with the challenges which ancestor worship poses in these specific contexts. The study will motivate and argue for contextualisation as an appropriate mission principle in this regard. This takes into consideration the social responsibility which missionaries have towards the people to whom they introduce the gospel. The reason is that the close bond which exists between identity, culture and religion is acknowledged. If the religion or cultural practises are rejected because it does not comply with the Gospel’s requirements, then missionaries need to be sensitive to the void which they may create in the identity of the people and take appropriate steps to ameliorate the problem and avoid syncretism. / Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2008. / Science of Religion and Missiology / unrestricted