Thesis (Th.M.)--Dallas Theological Seminary, 2008. / Description based on print version record. Includes bibliographical references (leaves [82]-91).

Habilitationsschrift--Bonn. / Includes bibliographical references (p. 178-187) and index.

Thesis (Th. M.)--Dallas Theological Seminary, 2008. / Includes bibliographical references (leaves [82]-91).

Thesis (M.A.)--Columbia Biblical Seminary and Graduate School of Missions, 1987. / Abstract. Includes bibliographical references (leaves 149-163).

Liu Dan. / Thesis submitted in: December 2000. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2001. / Includes bibliographical references (leaves 162-171). / Abstracts in English and Chinese. / Abstract --- p.i / Acknowledgements --- p.ii / List of illustrations --- p.iv / Chapter Chapter 1 --- Introduction: Research Issues and Literature Review --- p.1 / Chapter 1.1 --- Questions Raised and Their Significance --- p.1 / Chapter 1.2 --- Review of the Study on Ancestral Hall --- p.3 / Chapter 1.3 --- Thesis Goal and Research Method --- p.14 / Chapter 1.4 --- Content of the Thesis --- p.21 / Chapter 1.5 --- Research Discoveries and References Concerned with Liukeng --- p.21 / Chapter Chapter 2 --- Liukeng Village and Its Ancestral Halls --- p.26 / Chapter 2.1 --- A Brief Introduction of Liukeng Village --- p.26 / Chapter 2.2 --- The Ancestral Halls in Liukeng Village in Different Historic Periods --- p.33 / Chapter 2.3 --- The Construction of Ancestral Halls in the Context of Social Development in Various Historical Periods --- p.38 / Chapter Chapter3 --- Architectural Character of Ancestral Hall and Its Cause --- p.59 / Chapter 3.1 --- Architectural Form of Ancestral Halls --- p.59 / Chapter 3.2 --- The Reason for the Variety of Architectural Forms --- p.70 / Chapter Chapter 4 --- Zhuanci (Personal Sacrificial Hall) --- p.95 / Chapter 4.1 --- The Tradition of Building Zhuanci --- p.95 / Chapter 4.2 --- The Function of Zhuanxi and Its Association with Residential Buildings 一 Integrated Architectural Complexes --- p.104 / Chapter 4.3 --- The Changes of the Function of the Complex --- p.112 / Chapter Chapter 5 --- Ancestral Hall and Sublineage Living Units --- p.118 / Chapter Chapter 6 --- The Functional Shift of Ancestral Hall 226}0ؤ Ancestral Halls Used as Dwellings --- p.126 / Chapter 6.1 --- Rooms in Ancestral Hall --- p.126 / Chapter 6.2 --- "The Phenomenon ""Ancestral Halls Used as Dwellings"" from mid-Qing to the Republican Period" --- p.132 / Chapter 6.3 --- A Survey of the Residential Functions of Ancestral Hall --- p.137 / Chapter 6.4 --- The Behavioral Setting of Ancestral Hall --- p.145 / Chapter Chapter 7 --- Conclusion --- p.151 / Appendix --- p.156 / Bibliography --- p.162

Thesis (Ph. D.)--University of Chicago, Dept. of Anthropology, December 1997. / Includes bibliographical references. Also available on the Internet.

Ancestor worship is often assumed by contemporary European audiences to be an outdated, distant and primitive tradition with little relevance to our societies, past and present. This study questions that assumption and seeks to determine whether ancestor ideology was an integral part of religion in Viking age and early medieval Scandinavia. The concept is examined from a broad socio-anthropological perspective, which is then used to generate an overarching 'lens' for a set of case studies which analyse the cults of specific individuals in the Old Norse literary tradition. The thesis argues that the views of social anthropologists have been ignored in Old Norse scholarship for too long and that they have great potential to contribute to our understanding of the religious diversity present in typical folk-religious societies worldwide, including those of pre-Christian Scandinavia. Of particular importance in this context is the concept of 'god', which in most traditional cultures is intimately related to the idea of family ancestors. The situation of gods in Old Norse religion has been almost exclusively addressed in isolation from these socio-anthropological perspectives. The public gravemound cults of deceased rulers are discussed conventionally as cases of sacral kingship, and more recently, religious ruler ideology; both are seen as having divine associations in Old Norse scholarship. Building on the anthropological framework, this study suggests that the gods in pagan Scandinavia and Iceland, too, were perceived as human ancestors belonging to elite families. This thesis also discusses the euhemerism found in the Old Norse sources and suggests that even if medieval authors were influenced by classical writings, the 'euhemerisations' are based on real perceptions. It does not reject the existence of ruler ideology, but argues that the ideology was based on conventional and widely recognised religious practices revolving around kinship and ancestors. It introduces the concept of 'superior ancestors', used in social anthropology to denote a form of political ancestor worship used to deliberately regulate social structure. It is argued that the communal worship of deceased rulers derived from their doubly important role as social leaders and as ancestors.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / A capoeira à uma luta-danÃa-jogo que faz parte do conjunto de tradiÃÃes oriundas das heranÃas dos negros raptados no continente africano e submetidos ao regime escravocrata no Brasil. Na capoeira, os ancestrais sÃo objeto de deferÃncia e admiraÃÃo ao longo do ritual da roda e na transmissÃo dos conhecimentos. A pesquisa visa compreender o culto aos ancestrais na capoeira praticada no Centro Cultural Capoeira Ãgua de Beber (CECAB), uma associaÃÃo sem fins lucrativos que atua difundindo esta manifestaÃÃo cultural. Partindo de uma perspectiva etnogrÃfica, a observaÃÃo participante apresenta-se como principal procedimento metodolÃgico, priorizando uma anÃlise qualitativa. Para a realizaÃÃo do levantamento bibliogrÃfico, recorremos principalmente à literatura cientÃfica produzida em torno das temÃticas da capoeira, de memÃria coletiva, e dos conceitos de campo, habitus e classe em Pierre Bourdieu. Observamos a devoÃÃo aos ancestrais, no cotidiano do CECAB, ao longo da transmissÃo dos saberes, do ritual da roda, das narrativas e dos discursos do mestre, das relaÃÃes de poder e do tratamento da temÃtica da religiosidade. A memÃria destes personagens, dos acontecimentos e de lugares da histÃria da capoeira à projetada sobre as experiÃncias contemporÃneas, oferecendo suporte ao sentimento de pertenÃa ao grupo e à trajetÃria das culturas negras no Brasil. Os ancestrais sÃo apresentados enquanto autÃnticos representantes da relaÃÃo da capoeira com as demais culturas afro-brasileiras, relaÃÃo esta que, no dia-a-dia dos treinos, das rodas e dos eventos, os capoeiristas do CECAB afirmam o compromisso com a sua continuidade. Os mestres sÃo os guardiÃes das memÃrias dos ancestrais e principais responsÃveis pela preservaÃÃo da tradiÃÃo. Contudo, no culto aos ancestrais, a memÃria à moldada de forma a consolidar a ordem social e legitimar o poder dos seus atuais representantes, os mestres do presente. As representaÃÃes acerca do passado e dos seus personagens sofrem um processo de seleÃÃo a partir das relaÃÃes de poder, dos interesses e das preocupaÃÃes presentes nos universo da capoeira no momento em que sÃo articuladas e expressas. / Capoeira is a dance-fight-game that is part of the set of traditions coming from the heritage of blacks kidnapped in Africa and subject to the system of slavery in Brazil. In capoeira, the ancestors are the object of deference and admiration throughout the ritual of the wheel and the transmission of knowledge. The research aims to understand the ancestor worship practiced in the Centro Cultural Capoeira Ãgua de Beber (CECAB), a nonprofit association that operates by spreading this cultural manifestation. From an ethnographic perspective, participant observation presents itself as the main methodological approach, emphasizing a qualitative analysis. To perform a bibliographic review, we turn to the scientific literature produced mainly around the themes of capoeira, the collective memory, and concepts of field, habitus and class in Pierre Bourdieu. We observed the devotion to the ancestors, in the daily CECAB along the transmission of knowledge, the ritual of the wheel, narratives and discourses of the master, power relations and treatment of the theme of religion. The memory of these characters, places and events in the history of capoeira is designed on contemporary experiences, offering support to the feeling of belonging to the group and the trajectory of black culture in Brazil. The ancestors are presented as true representatives of the relationship of capoeira with other African-Brazilian culture, a relationship that, in day-to-day practice, the wheels and events, the capoeiristas of CECAB affirm your commitment to continuity. The masters are the guardians of the memories of ancestors and primarily responsible for the preservation of tradition. However, in the ancestor worship, the memory is shaped so as to consolidate the social order and legitimize the power of its current officers, the masters of this. The representations about the past and its characters undergo a process of selection from power relations, interests and concerns present in poultry in the universe when they are articulated and expressed.

published_or_final_version / Sociology / Master / Master of Philosophy

Filiality (xiao) has been a significant concept in Chinese culture. Its significance is shown by the fact that its idea was elevated to a system of philosophy by Confucians in the Zhanguo period (475-221 B.C.E.). The purpose of this study is to clarify why filiality was important and what the philosophy of filiality essentially meant. Filiality was not merely a familial ethic. In the Western Zhou period (the 11th c. to 770 B.C.E.), it meant sacrifices to ancestors. Filiality toward fatherhood was essentially obedience to headship of lineage groups, and it was expressed in ancestor worship. When lineage gradually collapsed in the Chunqiu period (770-475 B.C.E.), its significance must have been restricted. In fact, however, filiality was given a new meaning by Zhanguo Confucians. First, Confucius emphasized the mental aspect of filiality, and then Mencius thought of filiality as the basis from which general ethics were generated. The various ideas of filiality were collected in a book: the Book of Filiality. This book, presenting the dichotomy between love and reverence, argued that a father-son relationship had an element shared by a monarch-retainer relationship and that filiality should be shifted into loyalty. The essential achievement of this philosophy was the recognition of the dualistic nature of human beings; any human relationship was a social relation between two social roles as well as an emotional connection between two characters. The former was the basis for culture and society. It was the aspect of culture inherent in human nature that should be developed to bring about social justice. This dualism was derived from the ambiguity of fatherhood in ancestor worship. As ancestor symbolized the social role of lineage headship, the philosophy of filiality symbolically connected fatherhood to the social role of authority in general. Filiality was identified with devotion to the absolute basis for humans and society that was symbolized by fatherhood. This thesis, analyzing ancient Chinese philosophy of filiality, presents a hypothesis concerning the essential structure of ancestor worship, which can be summarized as the symbolism representing higher levels of authority on the basis of parental authority.