Thesis (D. Miss.)--Asbury Theological Seminary, 2001. / Includes bibliographical references (leaves 481-506).

LUZ, Thales José Sousa. Ossuário: uma poética ritualística da morte na arte da performance. 2017. 99f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Instituto de Cultura e Arte, Programa de Pós-Graduação Artes (PPGARTES), Fortaleza, 2017. / Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-03-10T13:28:16Z No. of bitstreams: 1 2017_dis_tjsluz.pdf: 3709506 bytes, checksum: c0599d1bf765144d8a5eb42a67db3843 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-03-10T17:26:19Z (GMT) No. of bitstreams: 1 2017_dis_tjsluz.pdf: 3709506 bytes, checksum: c0599d1bf765144d8a5eb42a67db3843 (MD5) / Made available in DSpace on 2017-03-10T17:26:19Z (GMT). No. of bitstreams: 1 2017_dis_tjsluz.pdf: 3709506 bytes, checksum: c0599d1bf765144d8a5eb42a67db3843 (MD5) Previous issue date: 2017 / Esta pesquisa se compõe no cruzamento entre a conjuração da morte em trabalhos artísticos e em práticas de rituais de bruxaria, tendo como ponto de interseção a performance como experiência de materialização de uma poética da morte. Aqui, é traçada uma noção acerca da morte como ação de desestabilização da noção de identidade do corpo, convergindo o pensamento sobre a dinâmica performativa da bruxaria e a arte da performance. Com base nessa relação entre a bruxaria e a arte da performance como experiência de desindividuação, são analisados os trabalhos artísticos Série Silhuetas (1973-1980) e Chicken Piece/Death of a Chicken (1972), ambos da artista cubana Ana Mendieta, e The Burden of Guilt (1995), da artista cubana Tania Bruguera. Na performance experienciada pelas artistas nessas obras, elementos relevantes para uma investigação sobre o corpo em experiência ritual da morte se combinam aos elementos que permeiam o processo de criação artística vivenciado por mim no trabalho chamado Ossuário. Nesse processo, proponho a composição de um trabalho artístico que se apresenta como experiência ritualística da morte, que se desdobra em imersões em descampados áridos no Piauí e em dunas no Ceará, e em experimentos coreográficos com ossos de animais mortos, cujos relatos compartilhados emergem como uma leitura da experiência do corpo no mundo através da morte.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A religião Wicca teve início na década de 50 do século XX na Inglaterra e, desde então, adentrou em diversos outros países, sendo um deles o Brasil, onde o movimento wiccano se encontra consolidado embora seja pouco conhecido e menos ainda estudado. O conhecimento da sua dinâmica social descortina perspectivas interessantes para a compreensão dos novos movimentos religiosos brasileiros. Este trabalho busca, então, identificar entre os praticantes da Wicca, da Região Metropolitana do Recife, tanto solitários, quanto membros de grupos, os meios pelos quais, e as motivações que, levaram ao ingresso e permanência deles na religião. Para isso foi feito um estudo do desenvolvimento histórico da Wicca na Inglaterra e Estados Unidos, uma pesquisa documental da Wicca no Brasil, e uma história oral e descrição fenomenológica do movimento wiccano no Grande Recife. Foram aplicados quarenta questionários e feitas quatro entrevistas. A interpretação dos dados obtidos na bibliografia, documentos, entrevistas e questionários apoiou-se no conceito de escolha racional, desenvolvido na sociologia da religião de Stark e Bainbridge / The Wicca religion began in the 1950s of the twentieth century in England and has since spread to several other countries, in which Brazil is included, where the movement wiccan is consolidated - although it is little known and even less studied. The knowledge of their social dynamics opens interesting perspectives for the understanding of new religious movements in Brazil. This paper seeks, then, to identify among the practitioners of Wicca, the Metropolitan Region of Recife, both solitary and group members, the means by which, and the motivations that led them to enter and remain in the religion. To this was done a study of the historical development of Wicca in England and the United States, a Wicca documentary research in Brazil, and an oral history and phenomenological description of the Wiccan movement in Greater Recife. Forty questionnaires were applied and made four interviews. The interpretation of data obtained in the literature, documents, interviews and questionnaires relied on the concept of "rational choice", developed in the sociology of religion, Stark and Bainbridge

Submitted by Gabriela Rodrigues Lima (rodriguesgabrielalima@gmail.com) on 2018-01-29T13:29:49Z No. of bitstreams: 1 Dissertação final Gabriela Lima pdf.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) / Approved for entry into archive by Jacqueline de Almeida null (jacquie@franca.unesp.br) on 2018-01-29T18:11:51Z (GMT) No. of bitstreams: 1 Lima_GR_me_fran.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) / Made available in DSpace on 2018-01-29T18:11:51Z (GMT). No. of bitstreams: 1 Lima_GR_me_fran.pdf: 888023 bytes, checksum: 8c55a802d946777f2eae7f2907848489 (MD5) Previous issue date: 2017-12-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A expansão marítima proporcionou ao homem europeu o contato com o Novo Mundo, onde se relacionaram com culturas, tradições e costumes diferentes. Levando consigo nas naus o imaginário mágico europeu, as práticas dos povos andinos foram interpretadas como sobrenaturais pelos espanhóis nos dois primeiros séculos da colonização. Nesse sentido,o presente trabalho tem como intenção compreender como os costumes indígenas nos séculos XVI e XVII onde hoje temos localizado o território do Peru foram encarados como feitiçaria pelos espanhóis.Tendo como foco a utilização de plantas, também será analisado de que forma as ervas nesse mesmo momento foram utilizadas como inovação farmacêutica e medicinal. Para isso, investigaremos os documentos de extirpação de idolatrias do Arquivo Arzobispal de Lima, o tratado do médico sevilhano Nicolás Monardes, e as contribuições dos jesuítas Bernabé Cobo e Joseph de Acosta sobre as descrições da natureza americana. Assim, pretende-se contribuir para a compreensão das diferentes abordagens e o que elas representavam naquele contexto, pois enquanto de um lado temos o pensamento do homem europeu marcado pelo imaginário mágico, de outro temos mais de um pensamento racional que buscou lucro, inovação científica e progresso urbano, gerando diversos renascimentos e nos mostrando vários prismas desse período histórico / The maritime expansion has provided the European man the contact with the New World, where they related to cultures, traditions and different habits. Taking with the ships the magical European imaginary, even though the practices of the Andean people were considered supernatural by the Spanish in the 16th and 17th centuries. The present study intends to comprehend how the native habits from the period, where nowadays is located the Peruvian territory, were viewed as witchcraft, focusing in the usage of plants. In contrast, it will be analyzed how the herbs from that same moment were used as pharmaceutical and medicinal innovations. For that, we will consider the documents of extirpation of idolatry from the Arzobispal de Lima Archive, the Sevillian medic Nicolás Monardes’ treaty, and the contributions from the Jesuits Bernabé Cobo and Joseph de Acosta about the descriptions of the American nature. Therefore, we expect to contribute with the comprehension of the different insights and what they represented in that context, since while in one side we have the European man’s way of thinking marked by the magical imaginary, on the other one we have more than one rational thinking that sought profit, scientific innovation and urban progress generating many revivals, showing us several prisms from that historical period. / CAPES: 194030-1

M.A. (Historical studies) / The years 1980s and 1990s saw a different kind of violence in South Africa, especially in Venda. South Africa's long history of violence was always associated with the anti-apartheid struggle and a good example of this was the 1976 student uprising in Soweto. During the 1980s and 1990s many people accused of practicing witchcraft were killed and the perpetrators were showered with praises from all quarters of the community. It is believed that the majority of those who perished were women. This was possible because the idea that witches were women had gained fertile ground both at Fefe, Tshiungani and also in academic work. Many academic writers and popular memory showed little interest in women's role in witchcraft killings. Only men were viewed as comrades. These are the perceptions that this research will attempt to disprove. At the end statements such as witches were not always women, women were not always passive and finally, women were also comrades will be made, therefore disproving perceptions that people might have nurtured all along. This will be made clear by focusing on two case studies involving witchcraft violence.

M.A. / Believing in misfortune is sometimes considered regarded as barbaric and superstitious. Regardless of how these practices are perceived, people strongly believe in the existence of misfortune and bad luck. The occurrence of misfortune is often attributed to a wide range of sources, such as ancestors, river people, pollution and witches. Together the river people, the ancestors, pollution and witchcraft provide an explanation for evil and misfortune. Misfortune can therefore arise from one, or a combination of these four, or additionally from natural, and/or non-natural means. Misfortune is not only an interesting concept but also problematic to those who believe in it. Misfortune can become a self-fulfilling prophecy. In other words it becomes real in their lives and it directly influences them. Preventive strategies for evil and misfortune are as different as the causes. The kinds of experiences of misfortune that are taken as data are bodily conditions, failures and losses. A qualitative study was conducted at Harmony Gold’s Doornkop Shaft near Soweto and Sir Albert Medical Centre a nearby situated medical facility for specifically mine related injuries and health issues in Randfontein, to determine how mineworkers perceive and experience misfortune and if they do, how they explain it and deal with it? The target population was underground mineworkers because according to Xhosa custom (isithethe) one is prohibited from working underground because it is a sacred place of the dead. Whenever therefore they go down, that symbolises death and in some cases they would be regarded as people who are shaking the bones of ancestors. Working underground therefore makes one prone to accidents, illness and misfortune. The project also examines the rituals of migrants which serve as a form of preventing misfortune and ensuring good health. It is argued that working underground is a violent experience. The miners struggle with the environment, heat, falling of rocks, unnatural conditions and bad air. However, this project points out the importance of solidarity among underground workers more especially during accidents where they become a source of inspiration to one another and rescue each other before the emergency services reach them. / Prof. Anton Senekal

A re-evaluation of the king's writings combined with a detailed study of these Jacobean plays provides sufficient evidence to support the main contentions of this thesis. First, it presents the proposition that the interest of James in witches and witchcraft has been misjudged and frequently either maligned or disregarded. Second, it demonstrates that the king's views on witchcraft comprise a philosophy which is consistent with the balance of his political and religious thought and action. Third, it develops the idea that certain reflections of the king's interest in witchcraft are significantly evident in specific plays written during his reign.

Cette thèse porte sur une analyse diachronique du rapport entre l'anarchisme, les techniques du corps sorcellerie dans la pratique du Mesing et arts martiaux au Gabon. Cette étude porte exclusivement sur le groupe ethno linguistique fang du Gabon. Le but de ce travail est de démontrer le lien existant entre ses deux domaines d'étude. en effet, quels rapports les sports de combat et la sorcellerie des fangs du Gabon pourraient ils bien entretenir avec un projet politique né en Europe, au lendemain des lumières et au moment où cette même Europe se préparait, au nom des lumières justement (du progrès et de la raison), à imposer à l'ensemble de l'Afrique la morgue et la bassesse mercantile de sa domination. l'anarchisme est apparu au XIXe siècle, en Europe. et on perçoit mieux, avec le temps, en quoi, de par son lieu, son époque et sa nature, il a constitué, à l'échelle de l'ensemble des expérimentations humaines, une alternative radicale au monde où il naissait, l'affirmation et l'espérance d'une altérité à la fois intérieure et extérieure, dans les coursives de l'Europe et des amériques comme dans l'intensité des résistances à l'impérialisme et aux dominations des entreprises coloniales. ce travail s'efforce à montrer comment les fangs du Gabon et d'ailleurs, aux côtés de beaucoup d'autres et de multiple façon, mobilisaient tous leurs savoirs magiques et guerriers sous forme anarchique pour résister à la domination coloniale. / This thesis focuses on a diachronic analysis of the relationship between anarchism, the techniques of body witchcraft in the practice of the Mesing and martial arts in Gabon. This study focuses exclusively on the fang ethno linguistic group of Gabon. The aim of this work is to demonstrate the link between his fields of study.Indeed, what combat sports reports and witchcraft of the Fang of Gabon could they keep with a political project born in Europe, in the wake of the enlightenment and the moment where this same Europe preparing,on behalf of the lights just (progress and reason), to impose on the whole of Africa the morgue and the mercantile baseness of his domination. Anarchism emerged in the 19th century in Europe. And there is better, over time, what, from his place, his time and his nature, he was across all the human experiments, a radical alternative to the world where he was born, the affirmation and the hope of an otherness, both indoor andoutdoor, in the corridors of Europe and the Americas as in the intensity of resistance to imperialism and domination of colonial enterprises. This work strives to show how the Fang of Gabon and elsewhere, along with many others and multiple way, mobilized all their knowledge magic and warriors in anarchic form to resist colonial rule.

The numerous ontological and epistemological paradoxes found within La Démonomanie des sorciers, a demonological treaty of the 16th century, are studied within the context of demonic corporality: exploiting a rich philosophical and theological intertextuality as well as, more generally, a confessional model of logic, La Démonomanie (1580) constructs a linguistic world of demonic bodies capable of copulation, transformation, and imbuing humans with the power to practice magic. Following in the footsteps of the demonologists who precede him, Bodin constructs a system of the real and of knowledge which is as much dependent upon the authoritative ethos of his intellectual forefathers as upon the increasingly abundant demonological confessions of his own time. Despite the certainty of Jean Bodin’s tone and his fastidious deployment of internal logic, the problematics of such demonic corporality, both with regards to its theological justification as well as to its lack of direct, observable evidence, lead ultimately to an anxious appeal to the political in the text in an attempt to mitigate these aforementioned demonological contradictions and appease those who seek material reassurance. To this end, this orientation from the theological towards the political in the text, which provides a physical anchoring of Bodin’s demonological vision in a protective realm of harmonious, yet divinely necessary opposites to counter the inherent abstraction of its subject matter, certainly provides us with an insight into the divisive and anxiety-laced intellectual landscape of the late French Renaissance, insofar as it illuminates the increasingly prominent naturalist objections to established spiritual orthodoxy. However ultimately efficient this shifting orientation may be in its capacity to mitigate direct concerns, the immediate resolution of the demonic paradox in the text fails to find its complete realization, given that the specter of its own weight is not only a theoretical concern to reasoned away, but also an impossibly elusive, spiritual one—as La Démonomanie becomes as much an apparent political praxis as a demonstration of faith, its ostensibly resolved struggle with demonic corporality still betrays, even at its close, a man’s journey of faith to rid the demonic shadows from an ambiguous reality that even prescribed fire may not be capable of exorcising.

In this essay, I have examined how wicca and witchcraft interacts with femininity and female empowerment. Wicca and witchcraft have become popular new-age movements which has a large presence online, where different accounts post content relation to their beliefs and practises. I have chosen to study one of these accounts found on Instagram, using a feminist empowerment theory and a constructionist perspective. The research questions are concerning the messages that are being conveyed through the posted content, the nature of the witch or wiccan identity as constructed on the Instagram account, and whether these two combined create a digital environment which aims to and succeeds in empowering women. I have done this by collecting the last 100 images posted on the account as of April 1st, and conducting content analysis on those images, coding them, and sorting them into categories through an inductive approach. Once the images have been sorted into the appropriate categories I use a feminist empowerment theory to analyse how empowerment is created through the posts.    In the study, I have found that the content of the chosen Instagram account can be said to have an empowering message. The categories found through the study are Acceptance, Advertisement, Astrology, Death/Darkness, Fashion/Style, Friendship, Magic, Manifestation, Romance, Self-Improvement, and Sexuality.  Together, these categories construct an image of wicca and witchcraft as a movement which encourages its practitioners/followers to gain confidence, work toward their goals, break norms, and value their relationships, while simultaneously conveying acceptance of one’s own flaws and quirks. The nature of the magic/supernatural elements of the posted content were usually different rites and practises that could help one open, be more confident, and let go of harmful or negative aspects in life. Further, I found that the account could also be said to spiritually empower women as they take charge of their own beliefs and together construct the religion that they wish to be part of.