The mirror appears frequently in funerary contexts in the Greek colonies Locri Epizefiri and Metaponto and this thesis endeavours to rebuild the contexts of these mirrors using the approach of contextual archaeology. To explore the mirror’s contemporary function and meaning within the burial record and to discern why mirrors appear within a funerary setting, a chain of contexts is followed from the archaeological material to iconographical analysis, to comparative archaeological data, widening the contextual circles step by step. In the first part, the appearance of the graves with mirrors in Locri Epiezefiri and Metaponto is examined. The result is then compared with the iconographical evidence and the comparative archaeological data. The thesis further examines the mirror’s female association and discusses how the colonies of Magna Graecia should be studied as a third culture in accordance with the middle ground. Based on the results from the analysis, the discussion argues for a connection between mirrors and the Orphic-Dionysiac-Pythagorean cult, especially pronounced in Magna Graecia during this period, but also possible ritualistic functions such as divination and the notion of “female knowledge”.

This dissertation examines Luke's use of kyrios within his narratives of the Gospel and the Acts of the Apostles. Luke reached back into the common religious cultural context of the early Christians where he obtained his understanding of kyrios as Yahweh from the Greek Jewish Scriptures (Chapter 1). When Luke and his Jewish audience heard kyrios, they first understood it to mean Yahweh. Luke was also writing in the larger cultural context of the Greco-Roman world and the Roman Empire, which was pervasively informed by the imperial cult (Chapter 2). Luke and his Greco-Roman audience (including his Jewish audience) instinctively recognized that kyrios' most obvious Greco-Roman referent was the emperor. Based on these identities of kyrios, Luke used his Gospel as the narrative canvas on which to develop and progressively reveal the identity of Jesus as Yahweh because he is kyrios (Chapter 3). Luke then took this established identity and made an overt political claim that Jesus is superior to the emperor as a god because he is Lord of all (Chapter 4). Luke's narrative agenda not only embraced the Jewish roots from which Christianity was born, it also challenged the environment in which it would thrive and ultimately triumph. For Luke, the identity of Jesus was profoundly clear. Jesus was Yahweh, the Lord God of Israel, born a human being and as such he explicitly replaced Caesar as Lord of all. / Religion

The ancient Roman domestic cult is often overlooked and marginalized in favor of state sponsored practices, monuments, and temples; yet it can give us insights into daily life, cultural interactions, and personal identity in the Empire. In my dissertation, I recreate a selection of domestic contexts in order to learn more about private cultic practices, thus illuminating those activities and behaviors that may be far removed from what appears in the literary sources or in monumental reliefs and paintings. Furthermore, the era considered is a crucial period in the history of the western world that included the rise of Christianity and dramatic changes in Roman pagan cults. By concentrating on the Roman East, I produce information relating to these changes outside of Italy and study the impact on cross-cultural exchanges and identities formulated by the Roman colonization of these cities. The Roman domestic cult in Italy invoked specific gods to maintain the well-being of the home in small shrines within the house. Material evidence for these practices survives in the form of statuettes and wall paintings of the gods, incense burners, and altars. Other divinities chosen by the head of the household could join or supplant the traditional domestic deities. These additions to private shrines acted as protective patron gods of the household and they reveal a personal relationship between deity and devotee. One barrier to the understanding of the domestic cult in its original context is the nature of multiculturalism in the Roman Empire. In the nineteenth and early twentieth centuries, scholars tended to equate the Roman Empire with the concept of the modern nation-state. The Empire was seen as a cultural juggernaut that disseminated a uniform Roman identity that was sent out from Italy to the provinces. Evidence for "Romanization" was noted in the introduction of the Roman city plan, and Roman habits were seen in new types of public buildings such as baths or amphitheaters, the adoption of Roman coinage, the toga and the Latin language, and the introduction of Roman cults, especially the cult of the emperor. Most scholars today prefer to view the expansion of the Empire as a process that included reciprocal acculturation between natives and their Roman masters. Using this model, I examine religious cross-currents on a domestic scale, thus contributing to the current scholarly discussion. By exploring the cult in the home, we can get a better indication of the interaction between native and Roman in the private sphere. Scholars agree that we can learn more from smaller, regional studies; it cannot be assumed that the same things occurred in all parts of the empire and at all times. The case-study approach has replaced the sweeping and sometimes vague histories of years past. I have chosen three sites from the Roman East since they have an abundance of material evidence that has not been exploited to its full potential: Karanis (modern Egypt), Ephesos (modern Turkey), and Dura-Europos (modern Syria). The significance of my project is three-fold. I present previously unpublished material from important sites in the Roman East. By looking at these three sites, I expand the dialogue from the singular discussion of domestic religion in first-century Italy, thus enriching it substantially. Through the consideration of acculturation between east and west I contribute to the discussion of "Romanization" in the first to fifth centuries CE. By comparing these sites with those better published, such as Pompeii and Ostia (Rome's port, largely abandoned in the second half of the third into the fourth centuries), I can more clearly show the contrast between the two halves of the Empire. My goals will be to determine how (and if) "Romanization" can be seen in these locations, what the impact of local artistic styles and indigenous deities is, and how the reciprocal relationship manifests in daily religious practices within the home. / Art History

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

<p>The purpose of this project, as a minor field study, is to study the fishermen and their beliefs and worship in Việt Nam. Since the worship of the fishermen exists all along the coast from the Gulf of Thailand in the south to Ha Long Bay and beyond in the north, the study is concentrated to the coastal area of central Việt Nam – that is in the Quảng Nam surroundings, mainly Hội An but also Đà Nẵng. The aspects of the representation of the worship in society as well as how it is looked upon by society, both religiously (according to tôn giáo) and politically, will also be dealt with. This study is based upon observation and non-structured interviews. Although partially being based upon Grounded theory, the study is theoretically inspired by Graham Harvey’s book Animism. Respecting the Living World. The outcome shows that the Cá Ông worship is based upon historical events and experiences. The worship, which is carried out among all fishermen, is similar throughout the coast though the dates of worship may vary. Politically the religion is not necessarily threatened, although the 1992 Constitution is somewhat ambiguous. In society, the religion is respected, but peasants do not intermingle in festival activities concerning the fishermen’s traditions. There are links to be found dealing with the arguments of Harvey when it comes to animist beliefs and features of Cá Ông.</p> / <p>Le but de cette étude de champ c’est d’étudier les pêcheurs de Viét Nam et leur confianceen et leur affection à Cá Ông. Puisque la confiance des pêcheurs dit-on existe le long du chemin du sud , de la baie de Thailand, à Ha Long Bay au nord, l’étude a été concentrée à la côte du Viét Nam central surtout la province de Quang Nam, concentrée à Hôi An et aussi Dà Nang.</p><p>Comment la croyance des pêcheurs est representée dans la société et comment la société regarde la pratique vont être traité d’un perspectif politique et religieux. L’étude s’est basée sur l’observation participante sur des interviews semistructurelles. Partiellement la théorie est liée à l’Animisme respectant le monde vivant de Graham Harvey basé sur Grounded Theory. Le résumé montre que la croyance en Cà Ông est basée sur des événementset des experiences historiques. La prière pratiquée par tous les pêcheurs est faite à la même facon même si les dates pour les festivaux et les ceremonies diffèrent. Politiquement la croyance est respectée et en partie reconnue, mais les paysans n’assistent pas aux festivals concernant des traditions des pêcheurs.</p><p>Il y a des parallèles entre l’opinion d’Harvey sur l’Animisme et les parties animistes trouvées dans la croyance en Cá Ông.</p> / <p>Nội dung của bài học tự do này là học và nguyên cứu về những người ngư dân ở việt nam về sự tín ngưỡng và tôn thờ của họ đối với Cá Ông (Whale). Theo những tin đồn của những người ngư dân đã cho thấy Cá Ông tồn tại dài theo biển của ThaiLan và xuống dưới phía nam của vịnh Hạ Long và sau đó tiếp tục lên phía bắc và ở đây bài luận này chỉ chú trọng nhất đến những ngư dân của vùng biển trung tâm Việt Nam tức là tỉnh Quảng nam, trong đó có Đà nẵng và chú trọng nhất là ở Hội An. Những gì tin, mê tín và tín ngưỡng của ngư dân là điển quan trọng được diễn biến thực tế trong xã hội đời sống ngay nay, và những gì xã hội thấy được sự thử thách sẽ diễn ra cả hai bên, như tôn giáo và cũng như trong lĩnh vực chính trị. Trong bài luận này cơ bản là gặp gở sinh viên đã trực tiếp quan sát và học hỏi những tư liệu cũng như những cuộc thẩm vấn thực tế. Lý thuyết của bài học này là một phần có liên quan đến Grahamn Harvey’s Animism. (Thuyết duy linh đối với duy vật) Respecting the Living World (Tôn trọng thế giới của sinh vật sống). Phần kết luận cho chúng ta thấy rằng sự tồn tại của Cá Ông là căn bản của những câu chuyện đã xảy ra va kinh nghiệm của ngư dân. Lễ cúng cá ông, được ngư dân thường tổ chức ở vùng biển và diễn ra hàng năm như thường lệ, nhưng ngày va mùa cúng thì có vùng lại khác nhau. Trong lĩnh vực chính trị cho thấy, sư tín ngưỡng của của ngư dân đã được tôn trọng và một phần được ông chứng trong xã hội, nhưng không phải ai cũng thờ cúng cá ông ví dụ, những người làm nghề nông thì khác chẳng hạn, họ không cúng Cá Ông như ngư dân làm biển. Ngược lại Lễ cúng cá ông đã trở thành một phong tục truyền thống của riêng ngư dân. Quan điểm của Harvey’s về thuyết duy linh đối với duy vật nó song song với nhưng linh thiêng vể, thần linh mà con người đối với Cá Ông.</p> / Uppsatsen har senare publicerats i modifierad form som boken: "Lantz, Sandra (2009). Whale Worship in Vietnam. Religionsvetenskapliga studier från Gävle 4. Uppsala: Swedish Science Press."

<p>The purpose of this thesis is to study the personal problems that can occur when defecting from a destructive cult, and what kind of support you may need from social authorities. The aim is to develop guidelines for social workers who are in contact with sect defectors. It’s a qualitative study based on interviews with six defectors from Jehovah’s witnesses. The results shows that all the defectors that have been interviewed have had anxiety problems, lost contact with friends and relatives, low level of education, and low self esteem when defecting or after. Most respondents have reported that they have had thoughts of suicide. It also occurs that respondents have had eating disorders, psychosomatic problems, drug abuse, lack of knowledge about society and have felt threatened and harassed in connection with the defection. These psychosocial problems that have been ascertained to constitute areas where social authorities should aid sect defectors. In accordance with the purpose of this thesis, guidelines are formed for social workers.</p> / <p>Syftet med undersökningen är att undersöka den personliga problematik som kan uppstå vid avhopp från en destruktiv sekt och de behov av stöd och hjälp man kan behöva ha från sociala myndigheter. Avsikten med studien är att försöka utveckla vägledande anvisningar för socialarbetare som kommer i kontakt med avhoppare. Det är en kvalitativ studie baserad på intervjuer med sex avhoppare från Jehovas vittnen. Resultatet visar att alla de avhoppare som intervjuats hade haft ångestproblematik, förlorat kontakt med vänner och familj, låg utbildningsnivå samt svag självkänsla i samband med avhoppet eller där efter. De flesta respondenterna sagt sig ha haft självmordstankar. Det förekommer även att respondenter säger sig ha haft ätstörningar, psykosomatisk problematik, narkotikamissbruk, bristande kunskap om samhället samt känt sig hotade och trakasserade i samband med avhoppet. De psykosociala problem som intervjupersonerna berättar om liknar det som tidigare studier funnit och som utgör områden där sociala myndigheter bör bistå sektavhoppare. I enlighet med syftet är slutligen vägledande anvisningar utformade för socialarbetare.</p>

The purpose of this thesis is to study the personal problems that can occur when defecting from a destructive cult, and what kind of support you may need from social authorities. The aim is to develop guidelines for social workers who are in contact with sect defectors. It’s a qualitative study based on interviews with six defectors from Jehovah’s witnesses. The results shows that all the defectors that have been interviewed have had anxiety problems, lost contact with friends and relatives, low level of education, and low self esteem when defecting or after. Most respondents have reported that they have had thoughts of suicide. It also occurs that respondents have had eating disorders, psychosomatic problems, drug abuse, lack of knowledge about society and have felt threatened and harassed in connection with the defection. These psychosocial problems that have been ascertained to constitute areas where social authorities should aid sect defectors. In accordance with the purpose of this thesis, guidelines are formed for social workers. / Syftet med undersökningen är att undersöka den personliga problematik som kan uppstå vid avhopp från en destruktiv sekt och de behov av stöd och hjälp man kan behöva ha från sociala myndigheter. Avsikten med studien är att försöka utveckla vägledande anvisningar för socialarbetare som kommer i kontakt med avhoppare. Det är en kvalitativ studie baserad på intervjuer med sex avhoppare från Jehovas vittnen. Resultatet visar att alla de avhoppare som intervjuats hade haft ångestproblematik, förlorat kontakt med vänner och familj, låg utbildningsnivå samt svag självkänsla i samband med avhoppet eller där efter. De flesta respondenterna sagt sig ha haft självmordstankar. Det förekommer även att respondenter säger sig ha haft ätstörningar, psykosomatisk problematik, narkotikamissbruk, bristande kunskap om samhället samt känt sig hotade och trakasserade i samband med avhoppet. De psykosociala problem som intervjupersonerna berättar om liknar det som tidigare studier funnit och som utgör områden där sociala myndigheter bör bistå sektavhoppare. I enlighet med syftet är slutligen vägledande anvisningar utformade för socialarbetare.

The purpose of this project, as a minor field study, is to study the fishermen and their beliefs and worship in Việt Nam. Since the worship of the fishermen exists all along the coast from the Gulf of Thailand in the south to Ha Long Bay and beyond in the north, the study is concentrated to the coastal area of central Việt Nam – that is in the Quảng Nam surroundings, mainly Hội An but also Đà Nẵng. The aspects of the representation of the worship in society as well as how it is looked upon by society, both religiously (according to tôn giáo) and politically, will also be dealt with. This study is based upon observation and non-structured interviews. Although partially being based upon Grounded theory, the study is theoretically inspired by Graham Harvey’s book Animism. Respecting the Living World. The outcome shows that the Cá Ông worship is based upon historical events and experiences. The worship, which is carried out among all fishermen, is similar throughout the coast though the dates of worship may vary. Politically the religion is not necessarily threatened, although the 1992 Constitution is somewhat ambiguous. In society, the religion is respected, but peasants do not intermingle in festival activities concerning the fishermen’s traditions. There are links to be found dealing with the arguments of Harvey when it comes to animist beliefs and features of Cá Ông. / Le but de cette étude de champ c’est d’étudier les pêcheurs de Viét Nam et leur confianceen et leur affection à Cá Ông. Puisque la confiance des pêcheurs dit-on existe le long du chemin du sud , de la baie de Thailand, à Ha Long Bay au nord, l’étude a été concentrée à la côte du Viét Nam central surtout la province de Quang Nam, concentrée à Hôi An et aussi Dà Nang. Comment la croyance des pêcheurs est representée dans la société et comment la société regarde la pratique vont être traité d’un perspectif politique et religieux. L’étude s’est basée sur l’observation participante sur des interviews semistructurelles. Partiellement la théorie est liée à l’Animisme respectant le monde vivant de Graham Harvey basé sur Grounded Theory. Le résumé montre que la croyance en Cà Ông est basée sur des événementset des experiences historiques. La prière pratiquée par tous les pêcheurs est faite à la même facon même si les dates pour les festivaux et les ceremonies diffèrent. Politiquement la croyance est respectée et en partie reconnue, mais les paysans n’assistent pas aux festivals concernant des traditions des pêcheurs. Il y a des parallèles entre l’opinion d’Harvey sur l’Animisme et les parties animistes trouvées dans la croyance en Cá Ông. / Nội dung của bài học tự do này là học và nguyên cứu về những người ngư dân ở việt nam về sự tín ngưỡng và tôn thờ của họ đối với Cá Ông (Whale). Theo những tin đồn của những người ngư dân đã cho thấy Cá Ông tồn tại dài theo biển của ThaiLan và xuống dưới phía nam của vịnh Hạ Long và sau đó tiếp tục lên phía bắc và ở đây bài luận này chỉ chú trọng nhất đến những ngư dân của vùng biển trung tâm Việt Nam tức là tỉnh Quảng nam, trong đó có Đà nẵng và chú trọng nhất là ở Hội An. Những gì tin, mê tín và tín ngưỡng của ngư dân là điển quan trọng được diễn biến thực tế trong xã hội đời sống ngay nay, và những gì xã hội thấy được sự thử thách sẽ diễn ra cả hai bên, như tôn giáo và cũng như trong lĩnh vực chính trị. Trong bài luận này cơ bản là gặp gở sinh viên đã trực tiếp quan sát và học hỏi những tư liệu cũng như những cuộc thẩm vấn thực tế. Lý thuyết của bài học này là một phần có liên quan đến Grahamn Harvey’s Animism. (Thuyết duy linh đối với duy vật) Respecting the Living World (Tôn trọng thế giới của sinh vật sống). Phần kết luận cho chúng ta thấy rằng sự tồn tại của Cá Ông là căn bản của những câu chuyện đã xảy ra va kinh nghiệm của ngư dân. Lễ cúng cá ông, được ngư dân thường tổ chức ở vùng biển và diễn ra hàng năm như thường lệ, nhưng ngày va mùa cúng thì có vùng lại khác nhau. Trong lĩnh vực chính trị cho thấy, sư tín ngưỡng của của ngư dân đã được tôn trọng và một phần được ông chứng trong xã hội, nhưng không phải ai cũng thờ cúng cá ông ví dụ, những người làm nghề nông thì khác chẳng hạn, họ không cúng Cá Ông như ngư dân làm biển. Ngược lại Lễ cúng cá ông đã trở thành một phong tục truyền thống của riêng ngư dân. Quan điểm của Harvey’s về thuyết duy linh đối với duy vật nó song song với nhưng linh thiêng vể, thần linh mà con người đối với Cá Ông. / Uppsatsen har senare publicerats i modifierad form som boken: "Lantz, Sandra (2009). Whale Worship in Vietnam. Religionsvetenskapliga studier från Gävle 4. Uppsala: Swedish Science Press."

Syftet med studien var att se om psykiskt välbefinnande hos avhoppare från sekter är relaterat till förekomsten av psykiska övergrepp i den rörelse som lämnats samt att undersöka hur avhoppares psykiska välbefinnande ser ut. Deltagare var 57 avhoppare från åtta olika religiösa rörelser i Sverige. De rekryterades huvudsakligen genom hjälporganisationer för avhoppare och deltog genom att svara på frågor via ett nätformulär. Resultaten visade att högre förekomst av psykiska övergrepp, mätt med GPA-skalan, var relaterat till sämre psykiskt välbefinnande, mätt med CORE-OM, vilket var enligt hypotesen. Det fanns däremot inte något samband mellan psykiskt välbefinnande och antalet år i rörelsen eller antalet år sedan avhoppet. Vidare framkom att avhoppare har sämre psykiskt välbefinnande än normalbefolkningen, vilket var enligt hypotesen, där högt riskbeteende var utmärkande. Ett förslag till slutsats är att sämre psykiskt välbefinnande hos avhoppare till stor del orsakas av psykiska övergrepp som förekommit i rörelsen. Vidare indikerar resultaten att vården bör vara observant på riskbeteende hos denna patientgrupp samt att avhoppare skulle vara hjälpta av större kunskap hos vårdpersonal om sektmiljöer. / The aim of this study was to examine if psychological well-being among ex-cult members is related to the extent of psychological abuse in the group, and to investigate the level and characteristics of their psychological well-being. Participants were 57 ex-cult members from eight different Swedish religious groups, who were primarily recruited from organizations for ex-cult members. They participated by answering an internet questionnaire. The results showed that higher levels of psychological abuse, measured with the GPA-scale, was related to lower levels of psychological well-being, measured with the CORE-OM, which supported the hypothesis. On the other hand, no relation was found between psychological well-being and the number of years in the group or the number of years since leaving the group. Furthermore it was found that ex-cult members have a lower level of psychological well-being than the normal population, which was in accordance with the hypothesis, in particular showing an elevated risk behaviour. The suggested conclusion is that low psychological well-being among ex-cult members is to a great extent caused by psychological abuse in the group. The results also indicate that personnel in health care should be aware of risk behaviour among these patients and that ex-cult members would benefit from better insight in cult environments by personnel in health care.

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)