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1	Sacerdotisa em Laranjeiras/SE : trajetória e recursos na ocupação de um espaço de poder e dominação / PRIESTESS IN LARANJEIRAS / SE: trajectory and resources in occupying a space of power and domination. Cruz, Eval 09 July 2012 (has links) This work analyzes the trajectory and the resources provided by the current "Alôxa" of the "Irmandade Santa Bárbara Virgem" in the city of Laranjeiras, in Sergipe, for the occupation of an space of power. The study discusses the conditions for the formation of this agent as a priestess, from the perspective of Bourdieu's analysis. Thus, in addition to review of the historical context that led to the setting of Laranjeiras as a privileged space for the development of a religious field of African s descent, we evaluate the symbolic capital, the social capital and the school capital used by the agent. For this purpose, a literature review is used as soon as main expedients: ethnographic research, the construction of a diary, the application of a structured interview and some "informal conversations" with participants in the "Irmandade". If, on the one hand, it is clear that, according to the logic of the house of worship, a priestess is chosen by "the desire of the orixás", on the other hand, it appears that the scope of the control group occurs after a period of dispute with other agents. Moreover, it is observed that the preparation of "Alôxa" is articulated to a long process of learning the functions of leadership, a legacy established by living with her mother, also a "priestess", and the incorporation of a religious capital from the participation in cults and festivals. / Este trabalho analisa a trajetória e os recursos mobilizados pela atual Alôxa do terreiro Irmandade Santa Bárbara Virgem na cidade de Laranjeiras, no Estado de Sergipe, para a ocupação deste espaço de poder. O estudo versa sobre as condições de constituição desta agente como sacerdotisa, a partir de uma perspectiva bourdieusiana de análise. Deste modo, além da averiguação do contexto histórico que possibilitou a configuração de Laranjeiras como um espaço privilegiado para o desenvolvimento de um campo religioso afrodescendente, avalia-se os capitais simbólicos, social e escolar utilizados pela agente. Para este fim, além de uma revisão bibliográfica, utiliza-se como principais expedientes a pesquisa etnográfica, a construção de um diário de campo, a aplicação de um roteiro de entrevista e algumas conversas informais com participantes da Irmandade . Se, por um lado, é possível constatar que, segundo a lógica da casa de culto, uma sacerdotisa é escolhida por vontade dos orixás , por outro lado, verifica-se que o alcance do comando do grupo se dá após um período de disputa, juntamente com outros agentes. Ademais, observa-se que a preparação da Alôxa se articulou a um longo processo de aprendizagem das funções de liderança, uma herança estabelecida através da vivência com sua mãe, também sacerdotisa , e da incorporação de um capital religioso a partir da participação nos cultos e festejos. Alôxa Recursos Trajetória Priestess Resources Trajectory CNPQ::CIENCIAS HUMANAS::ANTROPOLOGIA
2	The Prince and the Priestess: Artistically Elevating Charles de Valois' Authority in Fifteenth-Century France Dyer, Sarah James 01 March 2016 (has links) Charles de Valois (1446-1472) was a prince in fifteenth-century France. During his short lifetime, Charles endeavored to gain more authority while in conflict with his brother Louis XI, who was king. Although a minor political character in French history, Charles did demonstrate his power in several artistic ways. One commission by the young royal was a manuscript now known as the Hours of Charles of France. Two pages of this text, the Annunciation to the Virgin, are decorated with rich imagery and iconography used to exhibit Charles' desire for greater authority. The manuscript has only been discussed stylistically, and therefore this thesis examines the content of these pages in terms of secular imagery, religious symbolism, and the prince's connection to the priestly Virgin Mary. These aspects all relate to Charles' display of authority. To fully understand Charles' propaganda, this thesis first examines secular imagery within the manuscript pages. The analysis of worldly symbols of power, such as knighthood, fashion, ornamentation, and architecture, present Charles' desire for greater wealth and power. In addition, this thesis discusses the Virgin Mary in connection with the prince's political imaging. By looking at religious imagery that supports Mary in her role as priestess, this thesis considers how Charles attaches himself to her heightened power. Through both secular and spiritual characteristics, Charles' authority was elevated during a period of political uncertainty and monarchical unrest. Charles de Valois Virgin Mary priestess Hours of Charles of France French Renaissance Classics Comparative Literature
3	La presencia de Wari en San José de Moro Castillo, Luis Jaime 10 April 2018 (has links) Wari Presence in the San José de Moro SiteSan José de Moro has been recognized as one of the most important Late Moche sites in the Jequetepeque Valley. Throughout 10 years of continuous excavations a detailed ocupational history has been obtained, and the site has been interpreted as a regional ceremonial center and an elite cemetery. High status burials, such as the Priestess of Moro, have been excavated, and it is from this site that most of the Late Moche Fine Line Ceramics comes. In this context, finding large quantities of Wari, Wari-derived, and Polychrome Moche ceramics is puzzling. It is during late Moche, and apparently at the same time as Fine Line decoration was being incorporated, that the first evidence of Wari show up at Moro. Wari influence at the site seems to have two phases, the first one associated with Late Moche, and related to the Middle Horizon 1, and the second associated with the Transitional Period, and represented by the presence of Middle Horizon 2 ceramics. In this article I advance an explanation of the conditions under which the Wari influence was accepted, and the consecuences of its presence in the ultimate colapse of Moche society. / San José de Moro ha sido reconocido como uno de los sitios Mochica Tardíos más importantes en el valle de Jequetepeque. A lo largo de 10 años de excavaciones, se ha obtenido una historia ocupacional detallada y se ha interpretado el sitio como un centro ceremonial regional y cementerio de elite. Se han excavado entierros de alto status, como el de la Sacerdotisa de Moro, y es de este sitio que proviene la mayoría de la cerámica de línea fina Mochica Tardío. En este contexto, sorprende encontrar grandes cantidades de cerámica wari, wari derivado o mochica polícromo. Es durante el periodo Mochica Tardio -y, al parecer, a la vez que se incorporaba la decoración de línea fina- que las primeras evidencias de Wari aparecen en San José de Moro. La influencia wari en el sitio parece tener dos fases: la primera asociada con el periodo Mochica Tardío, relacionada con el Horizonte Medio 1, y la segunda con el Periodo Transicional, representada por la presencia de la cerámica del Horizonte Medio 2. En este artículo se adelanta una explicación de las condiciones bajo las cuales fue aceptada la influencia wari y las consecuencias de su presencia en el colapso definitivo de la sociedad moche. Archaeology San José De Moro Funerary Complex Elite Tombs Priestess Of Moro Wari Moche Collapse Arqueología San José De Moro Complejo Funerario Tumbas De Elite Sacerdotisa De Moro Wari Colapso Moche
4	Les services religieux féminins en Grèce de l’époque classique à l’époque impériale / Women’s religious functions from the classical era to the imperial period Denis, Patricia 12 June 2009 (has links) En Grèce ancienne, femmes et filles de citoyens, issues généralement des élites, accomplissaient de nombreux services religieux pour leurs communautés. Ces fonctions, observées du Vème av. J.C. au II/IIIème ap. J.C. en Grèce, Etolie, Thessalie, Epire, Macédoine, îles des Cyclades et de l’Egée et littoral Est d’Asie Mineure, se construisaient et évoluaient avec leur société. Elles permettaient aux femmes de se mouvoir dans la sphère publique, en corrélation avec leur position sociale, et contribuaient à valoriser leur parentés. Beaucoup de ces services s’inscrivaient dans une sphère féminine où le sexe déterminait les rites accomplis, établissant une certaine image de la femme que les pratiques initiatiques accomplies par leurs filles, via ces services, reconduisaient. Toutefois, tous les services religieux ne se définissaient pas par rapport à ce monde féminin, mais tous se lisaient dans un ensemble subtil où il n’est pas toujours aisé d’établir les prérogatives de chaque service par rapport aux autres. Dans cet ensemble, la prêtrise était la charge la plus prestigieuse mais les autres fonctions, désignées par des termes spécifiques exprimant l’aspect principal de la charge, n’étaient pas simplement des auxiliaires ou subalternes. Les services religieux féminins formaient un ensemble complexe, diversifié mais cependant homogène et présentant une profonde cohérence. / In ancient Greece, Thessaly, Aitolia, Epiros, Macedonia, Cyclads, Aegean’s Islands and the eastern coast of Asia Minor, citizen’s wives and daughters, stem from the élite, could carry out religious functions for their people. These functions, influenced by the evolution of the society and observed from the 5th BC to the 2nd/3rd AD, were an opportunity for women to act in the public field, according to their social status, and a way to increase the value of their relatives. Many of these offices were determined by the gender and included in a women’s world. They played a part to create a greek ideal of woman, and the initiatory rites performed by their daughters contributed to carry on this image. However, all the women’s religious functions were not in this women’s world but all formed a group in which they are closely related to each other. The priestess got the most prestigious office but the others functions, usually named by a specific term which indicate its most important sight, were not just only sub-offices. All these offices were part of a complex group with some diversity and fine distinctions and it’s not easy to understand each function and its prerogatives, but this group was still homogeneous and coherent. Fertilité Fonctions en –phoros Collèges féminins Rites initiatiques Liens familiaux Prêtresse Fonctions de souveraineté Women’s world Women’s colleges Prophetess Fertility Sexuality Functions in -phoros Upper officials Sub-offices Specific officials Priestess Sacred nourishment Sacred bathers Sacred weavers Sacred carriers Initiatory rites Female otherness
5	Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) Randolph, Ellen P. 13 November 2014 (has links) The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual. Gnostic priestess feminine gender sexuality performance ritual Eucharist O.T.O. magick Feminist, Gender, and Sexuality Studies History of Religions of Western Origin Liturgy and Worship New Religious Movements Religion Social and Cultural Anthropology
6	The role and status of women during the pre-monarchic period (1200-105 BC) Sha, Halima 11 1900 (has links) The lives of women are largely hidden in the Old Testament. New archaeological investigationsinto the households of Iron Age I have brought forward new evidence that sheds light on theauthority status and roles of women in the pre-monarchic tribal community. Conventional theory perceives that women were always oppressed and marginalised under a malevolentsystem of male rule in the Bible. The evidence indicates differently. Investigations in thedomestic sphere, where the household processes were under women’s control and management, imply that women held authority that was equal to male power in the public domain. It has been revealed that women held significant positions in the public sphere as well.This study, therefore, is an investigation into women’s status and the wide-ranging socioeconomicand religious roles they held within a system of male rule that allowed women theirauthority and autonomy in a unique period of Israelite history. / Biblical and Ancient Studies / M. Th. (Biblical Archaeology) Women’s authority Patriarchy Pre-monarchic period Syncretic religion Household religion Bêt ēm; Bêt āb Religious duties Farming duties Weaving Food preparation Deborah Achsah Covenant High places Sanctuary Tabernacle Cult corners Motherhood Nazirite vow Jael The mother of Samson Egalitarianism Four-room house Niddah YHWH Baal Baal-berith Shechem Asherah Fertility Figurines Magic healing Archaeology Tabun Looms Kitchen Tell Halif Tell Beit Mirsim Judge Prophetess Wise women Votive Offerings Childbirth Purification Priestess Barren Sacrifices Sacred magic The mother of Micah The book of Judges 220.93 Bible -- Antiquities
7	Reigns of Hattušili III, Puduhepa and their son, Tudhaliya IV, ca 1267-1228 BCE Van der Ryst, Anna Francina Elizabeth 11 1900 (has links) In this dissertation, I investigate the impact of the extended religious and political elements in the ancient Near East of the Late Bronze period that influenced the reigns of Hattušili III, his consort, Queen Puduhepa, circa 1267 to 1237 BCE and their son Tudhaliya IV circa 1237 to 1228 BCE. As rulers of the Hittites, they were not the greatest and most influential royals, like the great Suppiluliuma I circa 1322 to 1344 BCE, but their ability to adopt an eclectic approach similar to that of their great predecessors regarding religion, politics, international diplomacy and signing treaties made this royal triad a force to be reckoned with in the ancient Near East. Therefore, central to this investigation will be the impact of Hattušili III’s usurpation of the throne and Puduhepa’s role in the Hurrianisation of the state cult and pantheon. Also included is a brief investigation into the continuation of the reorganisation and restructuring of the Hittite state cult and local cult inventories by Tudhaliya IV and his mother Puduhepa after the death of Hattušilli III. By researching this royal triad, their deities, their Hurro-Hittite culture and the textual evidence of their rule, it becomes possible to assemble some of the elements that impacted on their rule. I have used available transliterated translated texts and pictures to support and illustrate the investigation of this complex final period in the history of the Hittite Empire. / Biblical and Ancient Studies / MA (Ancient Near Eastern Studies) Indo-European tribes Anatolia Hattian Old Assyrian trade colonies Luwian Hurrians Kizzuwatna Mitanni Egypt Complex religion Polytheism Suppiluliuma I Rameses II Hattušili-Rameses treaty Hattuša Hattušili III Puduhepa International diplomacy Chief priest and priestess Cult festivals Ištar Šauška Stormgod of Hatti Sungoddess of Arinna Hepat Stormgod of Nerik Šarrumma Yazilikaya Huwaši stones Tudhaliya IV 299.199 Hittites -- Antiquities Hittites -- Religion Hittites -- Civilization Hittites -- History Turkey -- History -- To 1453 Turkey -- Religion -- History Gods, Hittite Hittite cults Kings and rulers, Ancient -- Turkey

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