Thesis--University of Minnesota, 1975. / Microfilm-xerography reprint. Ann Arbor, Mich., University Microfilms, 1976. Includes bibliographical references (leaves 376-385).

Diss.--Religionswissenschaften--Zürich, 1979. / Bibliogr. p. 291-300.

Texte remanié de: Doktorsexamen--religion--Stockholm--Stockholms universitet, 1998. / Bibliogr. p. 217-248. Index.

Diss.--Philosophische Fakultät I--Universität Zürich, 1994. / Notes bibliogr. Bibliogr. p. 227-254.

Th.--Uppsala. / Bibliogr. p. 116-130. Index.

Bibliography: pages 202-207. / In traditional indigenous communities, rites of passage provide a binding and supportive function which facilitates the transition of young people from childhood to adulthood. However, in contemporary western society transition rites have largely been forgotten or neglected and this loss has resulted in a hunger for initiation which adolescents often attempt to satisfy by using means which are socially unacceptable. This study attempts to understand the mechanisms which lead adolescents into socially unacceptable behaviour by exploring the potential for using the notion of de-labelling as the basis of intercepting and transforming juvenile deviance. As such, rites of passage are explored from the perspectives of a range of social scientific theories in order to assess the value in these processes tor young people at risk in South Africa. The central findings of this study suggest that it is possible to reinstate rites of passage in the form of a de-labelling programme, but that there is a need to go beyond an isolated programme by providing more systemic containment of young people in the form of community support and mentoring.

<p>This thesis is an exploration of the meaning and function of vrats (votive fasting rites) among Hindu women in Banaras. While both men and women observe vrats throughout India today, women observe far more of them, at more frequent intervals, and for a wider array of reasons than do men. In general, girls are trained to direct the performance of vrats to the attainment of a husband, or, for married women, to the well-being and long life of their husbands and children. Essentially, the vrats that women perform are tied to domestic life and traditionally defined family and gender relationships in a way that vrats men perform are not.</p> <p>Scholars who have written on women and the vrat tradition have documented the ways in which women's performance of vrats are expressive of both their religioculturally prescribed duties as women and of their special connection to one of Hinduism's central values: auspiciousness. In this thesis, however, by focusing on the personal narratives of individual women that I interviewed in Banaras, I demonstrate that women's sense of duty and obligation to ensuring the well-being of their families through the performance of vrats only partly explains the appeal of these rites to Hindu women.</p> <p>While my field data confirmed that married women perform vrats for maintaining their "suhaq" (the auspicious married state), they also perform these votive fasts for the psychological, social, physical and spiritual benefits that vrats bring to themselves. I argue that not only do vrats provide an avenue for the expression of profound spiritual yearnings, but some women see the use of vrats as a way to gai.n control over their own lives; as a source of empowerment in an environment in which women frequently lack control and feel dis-empowered. I further consider how women, traditionally denied access to formal asceticism, have found a way to tap into this powerful realm for their own benefit through the performance of vrats.</p> / Doctor of Philosophy (PhD)

Almost all African societies have female initiation rites to mark the process of growing up. Initiation rites signal the transition from one stage in life to another. Between the two levels is “the camp,” the liminal phase, in which the initiate is secluded in order to be initiated into the mysteries of life. Through female initiation rites, positions of power and social relations within the society are demonstrated. The Bemba people of Zambia perform the Chisungu female initiation rites in which young women are initiated into adulthood through the ritual process. Chisungu female initiation rites remain an important source of traditional education on sex and the social and religious leadership roles of women in Zambia although they are now being modified and performed in a shortened form. This study builds on the scholarly work undertaken by African women theologians particularly in the last decade, to engage theologically with the subject of HIV and AIDS on the African continent. Their theoretical insights and analysis provide the critical lenses for this thesis. The objective of the thesis is to offer a gendered analysis of Chisungu initiation rites among the Bemba people, in order to retrieve the values of indigenous female initiation rites which can critique patriarchy in the context of HIV and AIDS. This objective is achieved in the following steps. Firstly the function, the form and the practices of indigenous female Chisungu initiation rites are explained. Secondly, the gendered cultural values of indigenous female Chisungu initiation rites are demonstrated while simultaneously providing details of the symbolic meaning of the rites and the interpretation of the initiation songs and the sacred emblems (imbusa). Thirdly, how gendered cultural values of indigenous Chisungu initiation rites can be retrieved for HIV prevention is illustrated. Finally the importance of inculturating the values of indigenous female Chisungu initiation rites in the UCZ with regards to empowering women in the context of HIV and AIDS is explored. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

江影紅. / 論文(碩士) -- 香港中文大學硏究院中國語言及文學學部, 1995. / 參考文獻: leaves 140-149. / Jiang Yinghong. / Chapter 第一章 --- 緖論 --- p.1 -1 9 / Chapter 第一節 --- 商代晚期金文中所見用以 紀日的祭名 / Chapter 第二節 --- 商代的「五種祭祀」概¨®Ơ / Chapter 第三節 --- 小 結 / Chapter 第二章 --- 商代晚期金文中所見的「翌」 --- p.20-50 / Chapter 第一節 --- 「翌」和「翌日」 / Chapter 第二節 --- 「翌」字的意義 / Chapter 第三節 --- 商代的翌祭 / Chapter 第四節 --- 小 結 / Chapter 第三章 --- 商代晚期金文中所見的「劦」 --- p.51-91 / Chapter 第一節 --- 「劦」和「劦日」 / Chapter 第二節 --- 「劦」的字義 / Chapter 第三節 --- 商代的劦祭 / Chapter 第四節 --- 小 結 / Chapter 第四章 --- 商代晚期金文中所見的「彡」 --- p.92-118 / Chapter 第一節 --- 「彡」和「彡日」 / Chapter 第二節 --- 「彡」的意義 / Chapter 第三節 --- 彡祭在不同時代的名稱 / Chapter 第四節 --- 商代的彡祭 / Chapter 第五節 --- 小 結 / Chapter 餘論 --- 商代晚期金文中的「彡」與 現代方言裏的時間詞的關係 --- p.119-130 / Chapter 第一節 --- 現代粤方言中使用「尋日」 的情況 / Chapter 第二節 --- 「尋日」與「彡」的關係 / Chapter 第三節 --- 小 結 / Chapter 第五章 --- 總結 --- p.131-139 / 參考資料 --- p.140-148

薛藝兵. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 261-272). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Xue Yibing. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 261-272).