Dievo Gailestingumo pamaldumo kultas prasidėjo Lietuvoje, kur Vilniuje yra Gailestingumo paveikslas. Vilnius vadinamas Gailestingumo miestu, nes jame prašoma ne tik Aušros Vartų Gailestingosios Dievo Motinos užtarimo, bet ir šaukiamasi Jėzaus Gailestingumo. Vilniuje dar 1946 m. Dievo Tarnas arkivyskupas Mečislovas Reinys, atsiliepdamas į sesers Faustinos Dvasios tėvo kun. Sopočko kreipimąsi, Atvelykio sekmadienį leido pirmą kartą švęsti Dievo Gailestingumo šventę Vilniaus Šv. Jonų bažnyčioje . Šiandien reikia iš naujo pažinti tiek patį kultą, tiek Faustinos žinią, leidžiančią prisidėti prie Naujosios Evangelizacijos, kurios svarbą ypatingai pabrėžė ir popiežius emeritas Benediktas XVI, ir dabartinis popiežius Pranciškus. Dievo Gailestingosios meilės slėpinys buvo viso šventojo Jono Pauliaus II pontifikato centras. Sąvokoje "gailestingumas" jis įžvelgė visą Išganymo slėpinį, kurį naujai perteikė mūsų epochai. Šį darbą sudaro keturios dėstymo dalys. Pirmoje dalyje apžvelgiamas Dievo Gailestingumo pasireiškimas Šventame Rašte. Senajame Testamente Dievo Gailestingumas pasireiškia per žmogaus sukūrimą ir rūpestį juo, net ir po nuopolio. Naujajame Testamente Dievo Gailestingumas tobulai atsiskleidžia Įsikūnijusiame Dievo Sūnuje Jėzuje Kristuje: Jo darbuose, žodžiuose ir, ypatingai, mirtyje ir prisikėlime. Antroje darbo dalyje bus rašoma apie Dievo Gailestingumo apaštalę, šv. Faustiną Kovalską, jos gyvenimą ir patirtus regėjimus bei jos perduota Gailestingumo žinią. Ši šventoji... [toliau žr. visą tekstą] / The Divine Mercy devotion cult began in Lithuania, where Mercy image is in Vilnius. Vilnius city is called the city of Mercy, because in this city people pray for patronage not only at the Gate of “Aušros“ - of merciful intercession of the Mother of God, but also pray for mercy of Jesus In the city of Vilnius, in the year of 1946 servant of God Archbishop Mečislovas Reinys responded to the appeal of the Sisters’ Faustina’s Spiritual father Sopočka and for the first time at the Easter Sunday allowed to celebrate the Feast of Divine Mercy in the St. Johns church in Vilnius. It is necessary to get to know ones again both - the new cult itself and Faustinas’ message which gives an allowance to contribute to the new Evangelization, the importance of which was stressed by the emeritus Pope Benedict XVI and the current Pope Francis. The holy mystery of God's merciful love was the centre of the whole pontificate of John Paul II. In the concept of “mercy" he envisaged the whole mystery of Salvation that he imparted anew to our era. This study consists of four chapters. The first part provides an overview of the manifestation of God's mercy in the Scriptures In the Old Testament God's mercy manifested through the creation of man and concern for him, even after the man have sinned. In the New Testament, God's mercy is revealed perfectly in the Incarnated Son of God Jesus Christ: in his works, words, and especially in the death and resurrection. In the second part of the... [to full text]

First settlements in Southeast Anatolia begun to appear as early as 10000 BC. Among all the unanswered questions about this early period, cult-related activities and cult buildings are widely studied due to their nature, which has strong connections with the social organization and early symbolism. During the last decade, Southeast Anatolia has provided new evidence for this early stage of development in human history. This study aims to examine cult buildings that have common characteristics / how they were treated and distributed. The settlement of Nevali &Ccedil / ori and its cult building is taken as an example and studied in detail. Other cult buildings with the same or similar architectural features are included in this study in order to discuss the roots, the distribution and the continuity of this Aceramic Neolithic tradition.

The thesis sets out to discuss the Bronze Age cosmology in Scandinavia, based on the results from the investigations at Nibble outside Enköping in Uppland. The excavations were carried out in 2007 and revealed extensive remains of a ritual place with burials, cult houses and food preparation areas. In addition, hundreds of cupmarks and two ship rock carvings were found. The cult place was constructed by moving stones around, gathering them into stone settings, stone walls and heaps of fire-cracked stones. The importance of the stones as cosmological entities is established through this special and deliberate treatment. Nature is transformed into culture. The cult place was established in connection with the construction of a large stone setting at the top of a hillock. Cremated and crushed bones of a man had been placed centrally in the construction, and close by, several cult houses had been erected, complemented by a food preparation area, where sacrificial meals were prepared and eaten.   In many cases, stone settings and heaps of fire-cracked stones are used in similar manners. At a settlement site close to the cult place, there was a heap of fire-cracked stones that contained the cremated bones of a young woman. It had been specially constructed for her burial and contained layers of coal and fire-cracked stones from several cremation pyres. The border between what is a burial and what is not is hard to define. The burnt bones of the dead were handled in much the same way as the burnt stone. They were burnt and crushed, ground to a powder, and restored to the earth. The use of stones in connection with fire and water (and smoke) suggests the existence of a system built on the four elements: stone (earth), fire, water and air. In addition, the existence of a tripartite universe is suggested. Stone settings (and some of the heaps of fire-cracked stones) were constructed as portals to the underground, and the smoke from the funeral pyres was the means of transport to the heaven above.  During the Early Bronze Age, the functions of the warrior and the shaman were often carried out by the same individual. During the Late Bronze Age, however, the functions of the warrior and the shaman seem to have been separated.   The separation of the ritual functions show that a change in ritual practice and cosmology occurred some time in the middle of the Bronze Age. A complete cosmological change was probably not involved, and many older rituals were still carried out in the Late Bronze Age. The relationship between the four elements remained the same, and the treatment of stone in particular remained unchanged. The connection between stone and bone still prevailed, as did the crushing and grinding.

Thesis (doctoral)--Augsburg, 2008. / Includes bibliographical references (p. [318]-328) and index.

This thesis adds to the discussion surrounding how Apple Inc. has been able to to garner and maintain such a loyal brand following. With the help of background from theory on branding, it examines the uses of Michel Foucault’s heterotopia and religious allegory within Apple’s branding strategies. With the help of past discussions surrounding these topics, the presence of these uses in present day Apple branding is exemplified in the description and analysis of Apple’s 2014 “Your Verse Anthem” and the Apple Store as a branded space. Through this analysis, this thesis also makes an original argument for a consistent Apple heterotopia that is inherently religious. This heterotopia mirrors the story of Adam and Eve as, within its story, Apple promises that if their consumers will become loyal to the Apple brand by taking a bit out of Apple’s “forbidden fruit,” signified in their logo, Apple will help them see the truth of the Tree of Knowledge, which will help them understand that they need not conform but can instead use Apple products to realize their aspirations and create a life that represents their own version of utopia. This characteristically Apple religious heterotopia and the tactics used by Apple as a whole come together to draw the connection between Apple and the strategies used by cult leaders. This connection ultimately helps explain the loyalty and fever behind Apple’s consumer following.

Made available in DSpace on 2014-06-11T19:23:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-12-16Bitstream added on 2014-06-13T20:11:10Z : No. of bitstreams: 1 tavares_dms_me_mar.pdf: 679093 bytes, checksum: 25c05d879fe0836fad8754578167b97f (MD5) / Localizado na região do Médio Parnaíba Piauiense, o quilombo Mimbó, situado na zona rural do município de Amarante, Piauí, foi originado por negros escravizados fugidos da região de Oeiras, primeira capital do Piauí no período da escravidão, que fixaram-se no vale do rio Canindé ás margens do riacho Mimbó de onde vem o nome do quilombo. A população é predominantemente negra com 530 habitantes que vivem da agricultura de subsistência e da criação de pequenos animais (cabras, porcos, galinhas, capotes). O enfoque do presente trabalho é a religiosidade. No Mimbó existe a prática de uma Devoção Mariana com o culto a Nossa Senhora da Saúde, padroeira local, festejada no mês de agosto desde o começo do século XX. E um terreiro onde os mimboenses praticam a Encantaria (religião afro-brasileira do Amazonas, Pará, Maranhão e Piauí onde as entidades espirituais são denominadas encantados e organizam-se em famílias espirituais). O terreiro foi dedicado a Barba Soeira (entidade espiritual sincretizada com Santa Bárbara e Iansã) e fundado por Augusto Rabelo da Paixão na década de 1970, depois de desenvolver a crôa/cabeça (a mediunidade) no terreiro do mestre Zé Bruno, famoso chefe de terreiro e curador do povoado Nazaré no interior do município de Caxias, Maranhão. Os iniciados ou médiuns do terreiro do quilombo Mimbó se definem como “cavalos” das entidades espirituais, onde predomina a Encantaria de Barba Soeira chefiada pela entidade espiritual conhecida como “Légua-Boji-Buá” chefe da “Linha da Mata do Codó” ou Tambor da Mata. / Localized in rural zone, in medium Parnaíba area, Amarante, Piauí, Brasil, the Mimbó quilombo, was originated about a century ago, by fled slaves of actual district of Oeiras; next rivers Canindé, and Mimbó rivulet. The population is predominantly black with 530 habitants, who live of subsistence agriculture and goats, pigs and chickens raising.. The present work focus is on religiosity. There is in Mimbó a small church for devotion to Our Lady of Healthof - the local pactron – which is worshipped in August, priod of the feasts in her homage, a terreiro where mimboenses practice the Encantaria (Enchant cult), another afro-brasilian religion of Amazonas, Pará, Maranhão and Piauí, whose spiritual entites are organized in families. The Barba Soeira terreiro is dedicated and was founded by Augusto Rabelo da Paixão in the decade of 1970, when he had developed mediunity in master Zé Bruno`s terreiro, a famous wizard and medicine man from Nazaré in the Caxias, Maranhão. The initiates are defined as “horses” of the spirituals entites. In Encantaria de Barba Soeira (Enchant cult) prevails the family of the spiritual entity known as “Légua-Boji-Buá” , leader of Forest Line of the Codó, Maranhão.

Made available in DSpace on 2015-05-14T12:52:29Z (GMT). No. of bitstreams: 1 ArquivoTotalRodrigo.pdf: 5915000 bytes, checksum: 683d3fd6e23c1051a52b0094398792f2 (MD5) Previous issue date: 2013-04-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work is a study of case. The objective is to investigate through the ethnomusicological stand point, the relations among the cult of jurema with the candomblé and umbanda, into the rituals of the house Ilê Axé Xangô Agodô. The house is located in João Pessoa City, in state of Paraíba, during eighteen years. There, are worshiped entities of jurema and the orishas, from candomblé. The cult of two different entities in the same house connotes the influence of umbanda, associated with the movement of federalization of the Afro-Brazilian cults in the country. From the bibliography, are present the individual characteristics of the three cults and the beginning of the interaction among them. This perspective provides the basis to understand the elements that constitute the house in focus. Therefore, it was drawn up an overview that presents the norms, acceptations, and directives of the house, apprehended through interaction with the members of the cult. Their ceremonies are described to demonstrate the format of the cults and the doctrinaire acceptations. Music is an important element in the constitution of these ceremonies, it is directly bind to its structure, and is present in all the rituals. The analysis of this element expands the possibilities to understand the dimensions of reworkings in the cult of jurema starting from its intersection with the candomblé and umbanda. / O presente trabalho trata de um estudo de caso, cujo objetivo é investigar do ponto de vista etnomusicológico as relações do culto da jurema com o candomblé e a umbanda nos rituais praticados na casa Ilê Axé Xangô Agodô. A casa está sediada em João Pessoa, Paraíba, há dezoito anos. Nela são cultuadas as entidades de jurema e os orixás do candomblé. A presença do culto às duas entidades em uma mesma casa conota as influências da umbanda, associada ao movimento de federalização dos cultos afro-brasileiros no país. A partir da bibliografia, são apresentadas as características individuais dos três cultos e início da interação entre eles. Essa perspectiva fornece base para compreender os elementos que constituem a casa em foco. Desse modo, traçou-se um panorama que apresentou suas normas, acepções e diretrizes, apreendidas através da convivência com os integrantes do culto. Suas cerimônias são descritas para demonstrar o formato dos cultos e as acepções doutrinárias. A música é um elemento importante na constituição dessas cerimônias, ela está diretamente ligada à sua estrutura, bem como está presente em todos os rituais. A análise desse elemento amplia as possibilidades de compreender quais as dimensões das reelaborações do culto da jurema, a partir de sua intersecção com o candomblé e a umbanda

The history of women education has been structured by two powerful narratives. The first of these is the tale of the separation of the spheres and the second is the application of the cult of true womanhood to understand women place in the early 19th century. The purpose of this thesis is to examine and analyse the educational ideal for upperclass women in Sweden. By applying an unconventional source material, namely the Swedish lifestyle magazine Magasin för konst, nyheter och moder, a new narrative emerge. The previous research into the topic has mainly used the concepts of the separate spheres and the cult of true womanhood to explain the cultural paradigm that occurred to the hierarchy of genders during the early 19th century. This thesis aims to test if these concepts also can be applied on the previously mentioned source material, and still be viable. This thesis purpose that the previously named historical narratives can not be applied as strictly as it was previously believed. This paper critically reviews the level of education that Magasin för konst, nyheter och moder expected from its female readers, and hope that through this critical review a debate on the topic will emerge.

No jornalismo cultural contemporâneo há poucos veículos especializados que se mantêm por um período longo de tempo no mercado brasileiro. Revistas como Bravo!, da Editora Abril, e Cult, da Editora Bregantini, com mais de 14 anos de história, podem ser consideradas exceções dentro desse cenário. Ambas surgem em 1997 e seguem até hoje - com propostas de cobertura e circulação nacional. Dentro da cobertura sobre Literatura, a Poesia situa-se como um dos principais gêneros. Busco, assim, investigar a recorrência da temática da Poesia na cobertura das publicações em questão. Meu problema de pesquisa investigado é: Qual a recorrência da temática da Poesia nas revistas Bravo! e Cult? Realizo nesse trabalho um mapeamento das ocorrências sobre o tema da Poesia nos dois veículos desde 1997 (seu surgimento) até 2010. Como resultado, identifiquei 198 ocorrências sobre a temática em Bravo! e 397 em Cult. Verifiquei também a diminuição no espaço dado à Poesia dentro do cobertura cultural dos dois periódicos ao longo dos anos. Nesse estudo, busco entender o contexto em que isso acontece sobre uma perspectiva crítica e reflexiva. Levo em consideração tanto o cenário do mercado jornalístico em que isso ocorre quanto a análise das ocorrências sobre a temática da Poesia. / In contemporary cultural journalism there are few specialized vehicles maintained for a long period of time in the Brazilian market. Magazines like Bravo!, from Abril Publishing, and Cult, from Bregantini Publishing, with more than 14 years of history, can be considered exceptions in this scenario. Both were founded in 1997 and continue nowadays – with the goal of national coverage and circulation. Within its literature-related coverage, Poetry is situated as one of the main genres. Therefore, I try to investigate the recurrence of the subject of Poetry in the coverage of those two publications. My research problem investigated is thus: what is the recurrence of the subject of Poetry on Bravo! and Cult magazines? I perform this work by mapping the frequency and recurrence of Poetry at the two vehicles from 1997 to 2010. As a result, I identified 198 references about the subject on Bravo! and 397 on Cult. I noticed also a decrease of the room given to Poetry in those magazines over the years. In this study, I seek to understand the context in which this happens through a critical and reflective perspective. I consider both the journalism market in which this occurs and the analysis of the texts about the subject of Poetry.

Made available in DSpace on 2016-08-03T12:30:53Z (GMT). No. of bitstreams: 1 Ana Lucia Nishida.pdf: 1573073 bytes, checksum: 2cefe4b2b0c54cd41c7c3cec399a9e75 (MD5) Previous issue date: 2006-04-11 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / O objetivo deste estudo é analisar, uma perspectiva histórico-sociológica, o papel desempenhado pela imprensa especializada, no caso pela revista cult, na promoção e divulgação de conteúdos relacionados à cultura com o intuito de investigar se a mesma pode ser entendida como canal de expressão pública da produção intelectual. A intenção é contribuir com as discussões em torno do jornalismo cultural, entendendo-o como uma das variáveis do trabalho jornalístico com especificidades que lhe são determinantes. Ainda hoje essa especialidade tem sofrido generalizações como se uma única característica servisse de base para o que representa. Entretanto, a partir da revisão bibliográfica sobre o tema e de uma análise qualitativa do conteúdo da revista, confirmou-se a hipótese inicial de que o universo denominado "jornalismo cultural" corresponde a uma dinãmica mais ampla e complexa da que lhe é atualmente conferida. Rompeu-se, dessa forma, com a visão simplificadora da cobertura da área, comprovando a existência de uma mídia que atua como espaço de reflexão, sendo responsável pela difusão e propagação de bens simbólico-culturais.(AU)