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Saravá Ogum: a umbanda em procissãoRibas, José Dalmo Ribeiro 18 May 2010 (has links)
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Previous issue date: 2010-05-18 / In the mid past century in São Paulo City, the Umbanda Religion had
experienced its most critical period concerning religious persecution. Encouraged by
very conservative sectors of the society, the police repression was merciless against
both male and female spiritualist ministers, braking into the terreiros (the sanctuary
place for their practices) and arresting them along with the faithful people around in
the name of moral and honest habits.
In order to face this situation, in April 1957, following the recommendations
from a spiritual head-guide called Exu Pássaro Preto, a group of Umbanda
performers living in Jardim Buturuçu neighborhood, in eastern São Paulo, as a
gesture of civil contumacy, had initiated the São Jorge (the Orixá Ogum) procession,
claiming through this act for their right of free religious expression.
This ceremony, that is taking place in 2010 for the very 53rd time, has widened
its projection throughout Brazil, bringing outstanding value for the trails of this religion
in São Paulo, by becoming a kind of central axis around witch the Umbanda has
been built, has raised and reached institutional recognition.
This paperwork aims to rescue by the testimony of Babalorixá Jamil Rachid,
one of the most recognized leaders of the Umbanda and Candomblé religions in São
Paulo, part of the verbal history of this activity, considering that he has been involved
since the early 1950s.
Besides the depositions caught from the interviews, the here-below
information were structured through the research of newspapers, magazines and
pictures concerning the São Jorge Procession and owned by the testimony s focal
point / Em meados do século passado em São Paulo a Umbanda viveu seu período mais
crítico em termos de perseguição religiosa. Estimulados por setores retrógrados da
sociedade, a repressão policial agia contra pais e mães de santo, invadindo terreiros
e efetuando prisões em nome da moral e dos bons costumes.
Para fazer frente a essa situação, em abril de 1957, seguindo a recomendação de
um guia espiritual denominado Exu Pássaro Preto, um grupo de umbandistas
moradores do Jardim Buturuçu, Zona Leste da Capital, num gesto de desobediência
civil, deu início à realização da Procissão de São Jorge, Orixá Ogum, com o intuito
de clamar através dela o direito de livre expressão religiosa.
Essa cerimônia que em 2010 realiza-se pela 53ª vez, ampliou, ganhou projeção
nacional, adquirindo com o passar dos anos uma importância significativa para os
rumos da tradição religiosa em São Paulo, ao tornar a sua realização uma espécie
de eixo em torno do qual a Umbanda se estruturou, cresceu e adquiriu
reconhecimento institucional.
Este trabalho tem como objetivo resgatar através do testemunho do Babalorixá Jamil
Rachid, uma das lideranças de maior reconhecimento junto à Umbanda e ao
Candomblé em São Paulo, parte da história oral desse movimento, tendo em conta
que a sua participação se deu desde o seu início em meados dos anos cinqüenta.
Além do depoimento dado através de entrevistas, procurou-se estruturar as
informações existentes, organizando-se jornais, revistas e fotos alusivas a Procissão
de São Jorge, existentes em poder do entrevistado
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Pyramidový komplex Djedkarea Isesiho v jižní Sakkáře a jeho výzdobný program / The Pyramid Complex of Djedkare-Isesi at South Saqqara and Its Decorative ProgramMegahed, Mohamed Abdel Moneim January 2016 (has links)
1 The Pyramid Complex of Djedkare-Isesi at South Saqqara and its Decorative Program Mohamed Megahed Abstract The present thesis aims to publish pyramid complex of King Djedkare and its decorative program for the first time. The rule of King Djedkare was very significant and many important changes happened in the Egyptian state during his time. He is known to have reorganized the royal mortuary cults of his predecessors in Abusir; the remains of the papyrus archives discovered in three mortuary temples in Abusir are to a great extent related to this reorganization, as most of the preserved papyrus fragments come from the time of this king. Besides the other available evidence from his reign, numerous finds were discovered in the king's pyramid complex, which have, however, not been published until now. These include fragments of relief decoration and the present study thus can help us better understand and interpret the development of royal relief at the end of the Fifth Dynasty. The thesis is divided into five chapters, the first chapter provides a guideline to the thesis and its catalogue, and presents an up to date state of research on the decoration of the royal mortuary complexes of the Old Kingdom. Another section in this chapter is devoted to the methods that the author followed during his...
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Multivalence, liminality, and the theological imagination : contextualising the image of fire for contemporary Christian practiceDyer, Rebekah Mary January 2018 (has links)
This thesis contends that the image of fire is a multivalent and theologically valuable image for application in British Christian communities. My research offers an original contribution by contextualising the image of fire for Christian practice in Britain, and combining critical observation of several contemporary fire rites with theological analysis. In addition, I conduct original case studies of three Scottish fire rituals: the Stonehaven Fireball Ceremony, the Beltane Fire Festival, and Up-Helly-Aa in Lerwick, Shetland. The potential contribution of fire imagery to Christian practice has been overlooked by modern theological scholarship, social anthropologists, and Christian practitioners. Since the multivalence of the image has not been fully recognised, fire imagery has often been reduced to a binary of ‘positive' and ‘negative' associations. Through my study of non-faith fire rituals and existing Christian fire practices, I explore the interplay between multivalence, multiplicity, and liminality in fire imagery. I demonstrate that deeper theological engagement with the image of fire can enhance participation, transformation, and reflection in transitional ritual experience. I argue that engaging with the multivalence of the image of fire could allow faith communities to move beyond dominant interpretive frameworks and apply the image within their own specific context. First, I orientate the discussion by examining the multivalence of biblical fire imagery and establishing the character of fire within the British social imagination. Second, I use critical observation of community fire practices in non-faith contexts to build a new contextual framework for the analysis of fire imagery. Finally, I apply my findings to a contextual analysis of existing Christian fire practices in Britain. Throughout, I argue that sensory and imaginative interaction with the image of fire provides a way to communicate and interact with theological ideas; experience personal and communal change; and mediate experience of the sacred.
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Les projets politiques et les fondements historiques de la communauté chiite au Bahreïn depuis l’indépendance 1971 / The political projects and the historical foundations of Shi’a in Bahrain since independence in 1971Al shaikh, Aayat 12 May 2018 (has links)
Le chiisme au Bahreïn est un phénomène sociopolitique complexe. A l’époque contemporaine, les projets politiques chiites transnationaux et nationaux ont connu une nouvel ascension. Les analyses politiques et médiatiques dominants réduisent souvent le chiisme dans le champ sociopolitique bahreïni aux projets politiques dominants en Iran, en Iraq, et au Liban, qui projettent le renforcement de leur pouvoir religieux et politique. Or, les chiites de Bahreïn sont souvent assimilés à des adeptes des politiques menées par les clercs influents outre le pays insulaire. Ils sont considérés comme des instruments de l’hégémonie des acteurs chiites. Ces grilles de lecture ne représentent qu’une approche réductrice et partielle du champ chiite. Certes, le chiisme bahreïni est influencé par les acteurs et les politiques régionales et transnationales, mais l’analyse de ses fondements et de son évolution démontre qu’il est spécifique à son contexte local. Le champ chiite local est façonné par des interactions sociopolitiques diverses, tels que des processus de socialisation politique, la transnationalisation, la pratique des rites particuliers, l’organisation des institutions, les relations avec l’Etat, etc. A l’époque contemporaine, les acteurs chiites bahreïnis sont influencés par des théories et des projets qui émanent de la sphère transnationale, cependant ils développent des projets sociopolitiques distincts. Dans ce contexte spécifique du Bahreïn, l’Etat même dominant, ne peut pas contrôler ses acteurs et leurs projets sociopolitiques, qu’ils soient transnationaux ou nationaux. / Shiism in Bahrain is a complicated socio-political phenomenon. The contemporary era is marked by a new rise of national and transnational shi’a political projects. Dominant political and media analysis consider shi’ism in the Bahraini context as a simplest extension of dominant political projects in Iran, Iraq, and in Lebanon.However, Bahraini shi’a are frequently assimilated to unconditional followers of influential non-Bahrainis clerics and their politics. In that framework, shi’a in Bahrain are considered as instruments of the shi’a actors’ hegemony. Those methods of interpretation appear superficial.Certainly, as we noted above, regional and transnational actors and politics affect the shiism in Bahrain, but the examination of its basis and its evolution demonstrate that it’s specific to the local schema. Various socio-political interactions shapes the local political sphere; such as political socialization processes,transnationalization, rites’ practicing, institutions’ organization's, relations avec the State, etc. In the contemporary period Bahrainis shi’a actors are indeed influenced by the theories and the projects stems from the transnational sphere, however, they develops their own and distinct socio-political projects. In this specific context, the State, even dominant, control neither these actors, nor their projects whether they are transnational or nationals.
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