No / Death is a broader subject within the archaeology of ritual and religion than recognizable funerary rites. The intersect between death and belief has resulted in many of the most significant surviving ancient finds, sites, and monuments, such as the bog bodies of North-western Europe, the Shanidar Neanderthal interments, the pyramids of Egypt, and the tombs of Queen Puabi and of the first emperor of China. Many significant ritual sites have a death-related aspect, as loci of human killing and the deposition of remains (causewayed camps, central European Kreisgrabenanlagen, the Aztec temples) while others were designed for ritualized activities that, though not primarily describable as religious, adumbrated a cosmology of life and death (the Roman Colosseum). This article discusses the anthropology and sociology of death, funerary archaeology, physical death outside the valedictory and funerary contexts (ritual killing, human sacrifice, endo- and exo-cannibalism, etc.), and materiality approaches and evolutionary aspects.

Este trabalho resulta de um estudo sobre as instituições oficiais educativas mexicas no contexto de hegemonia política da Tríplice Aliança estabelecida no Planalto Central Mexicano, no Pós-Clássico Tardio (1428 d.C. e 1521 d.C), período em que unificaram-se as forças bélicas de Mexico-Tenochtitlan, Texcoco e Tacuba. Os templos-escola oficiais mexicas se incumbiam da formação religiosa e militar dos jovens para a participação nas atividades vinculadas à organização estatal. O objetivo do estudo foi demonstrar a vital importância do sistema educacional na organização sócio-política mexica, entendido como elemento articulador das atividades religiosas, militares e econômicas. Para a realização da pesquisa foram adotadas como fontes primárias crônicas e documentos pictográficos produzidos no século XVI, bem como dados arqueológicos relativos a um templo-escola escavado no Templo Mayor de Mexico- Tenochtitlan. / This work presents the results of a systematic analysis of data concerning the official mexica educational institutions in the context of the Triple Aliance´s political hegemony established by the governing powers of Mexico-Tenochtitlan, Texcoco and Tacuba. The temple-schools administrated by the mexica were mainly responsible for transmitting the military and religious precepts in order to prepare individuals for state matters and official duties. The aim of this study was to demonstrate the fundamental importance of the educational system in mexica\'s social and political organization. The institutions known as the mexica temple-schools are viewed here as common ground in which perpassed religious, military and economical activities. The research was based upon the comparative analysis of XVI century chronicles, pictorial manuscripts and archaeological evidence.

Neste trabalho, situo a festa na estrutura ritual do candomblé, abordando preferencialmente a dimensão espetacular de sua liturgia. Privilegio, na descrição etnográfica, os elementos relacionados à construção do espetáculo religioso: a estética, o simbolismo das cores, a interatividade entre os atores rituais e o público, o aparato, a linguagem gestual, os aspectos dramáticos e lúdicos. Defendo que a dimensão espetacular das festas públicas do candomblé constituiu um dos principais fatores responsáveis pelo aumento da visibilidade social alcançada por essa religião no espaço público. Uma presença em parte justificada pelo poder de atração das linguagens expressivas que integram sua estrutura ritual. Um dos aspectos mais importantes da inserção social do candomblé foi a preservação da dimensão espetacular de sua ritualística, independente de todo sincretismo que esteve na base do seu processo de institucionalização. Esta religião não só conservou os elementos do espetáculo como os potencializou, tornando o caráter espetacular das cerimônias públicas um dos seus principais sinais diacríticos no universo religioso brasileiro. A presença de símbolos e práticas religiosas do candomblé em outros circuitos festivos, a exemplo do que acontece na Festa do Bonfim e na Festa de Iemanjá em Salvador, bem como o seu uso comercial e político por parte do Estado através dos seus órgãos de turismo, representam a contraface dessa inserção do candomblé no espaço público. / In this work I place the \"festa\" in the ritual structure of candomble, dealing preferably with the spectacular dimension of its liturgy. I privilege, in the ethnographic description, the elements related to the construction of the religious spectacle: the esthetics, the symbolism of colour, the interaction between ritual actors and the audience, the gestural language, the dramatic and the ludic aspects. I argue that the spectacular dimension of candomble public \"festas\" has been one of the major factors accountable for the rise in social visibility attained by this religion in the public sphere. This presence is partially due to the power of attraction exerted by the expressive languages that are part of its ritual structure. One of the main aspects of its social insertion was the preservation of the spectacular dimension of its ritual, independently of all the syncretism that has been in the basis of its institucionalization process. This religion not only has preserved spectacle elements but has actually strengthened them, making the spectacular character of the public ceremonies one of its main diacritic signs in the Brazilian religious universe. The presence of symbols and religious practices of candomble in other festive events, as is the case with the \"Festa do Bonfim\" and the \"Festa de Iemanjá\", in Salvador, as well as its commercial and political use by the State through its tourism offices, represent another facet of this insertion of candomble in the public sphere.

Despite being a key notion in the examination of the process of human objectification, reification has not received sufficient attention in recent years, especially in the study of religion. Building on Axel Honneth’s analysis, I examine the concept of reification within a Sufi context, more precisely, within the esoteric paradigm of Ibn ‘Arabī’s oneness of being (waḥdat al-wujūd). I contend that the root of reification, not only lies in the forgetfulness of the origin of cognition in recognition, as Honneth argued, but also in the forgetfulness of the origin of recognition in pure consciousness, i.e. the oneness of being. I argue that since the problem of reification consists of the loss of the primacy of our non-discursive dimension over the discursive one, the solution must lie in the rectification of that order. This can only be brought about through mystical experience, in which a momentary suspension of thought occurs, and our identity as part and parcel of the continuum of consciousness is disclosed. Hence, I argue for the necessity of the preparation for mystical experience through ritual practice, as it moves us from discursive to non-discursive states of being. Through physical activity, our sense of embodiment is increased, shifting us from a ‘thinking’ to a ‘sensory’ mode, which paradoxically detaches us from our identification with the physical body. Using phenomenological methods and knowledge by presence theories, I examine Ibn ‘Arabī’s esoteric approach to the ritual practice of purification, prayer and fasting. I maintain that the essence of ritual is the disclosure of one’s ontological poverty, which within the paradigm of the oneness of being (waḥdat al-wujūd), must also amount to the phenomenal self-differentiation of the divine. Thus, I conclude that the root of the problem of reification essentially lies in accounts of selfhood.

Universiẗat, Diss., 2007--Bayreuth.

The purpose of this paper is to examine how preschool educators reflect about celebrating holidays in preschool settings. We interviewed six educators from three preschools. Two of the preschools are independent preschools with religious profiles; Jewish and Muslim. The third preschool is a municipal preschool without a religious profile. In our interviews we aimed to examine how holidays are celebrated, how the educators think and reflect about the function of the holiday celebration, and how the educators relate to holiday celebrations that are not directly connected to their own profile. Which similarities and differences can we see among the educators' stories about holiday celebration in preschool settings?  Our main questions are: What comprises the concept of holiday celebration, according to the educators in their own preschool setting? Which function do the holidays have? Our research approach is phenomenography which seeks its results in qualitative interviews. With a qualitative analysis you can determine the educators own perception of the phenomena you want to examine. Our method of choice is there for qualitative interviews. In the results from the study we saw that using holiday celebration has a strong connection, according to the educators, to culture and identity. They use holiday celebrations as both an identity-generating function as well as a way to integrate both families and many objectives from the preschool curriculum.

Submitted by Thiago Miguel Lopes Ribeiro Cunha Sabino null (miguelyaacov@gmail.com) on 2016-10-25T22:20:00Z No. of bitstreams: 1 THIAGO_FINAL com ficha.pdf: 2004598 bytes, checksum: 467f9774e7faf3b12e7a0f29b69218f7 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-11-03T16:13:15Z (GMT) No. of bitstreams: 1 sabino_tmlrc_me_ia_par.pdf: 549209 bytes, checksum: cf448cde87e8ab9ebc00ea104fcf0314 (MD5) / Made available in DSpace on 2016-11-03T16:13:15Z (GMT). No. of bitstreams: 1 sabino_tmlrc_me_ia_par.pdf: 549209 bytes, checksum: cf448cde87e8ab9ebc00ea104fcf0314 (MD5) Previous issue date: 2016-06-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O percurso artístico de Jerzy Grotowski é marcado pela constante transformação e revisão de procedimentos. Ainda na fase em que o artista dedicou-se à elaboração de espetáculos, pode-se identificar esse movimento. Contudo, apesar de transformações e rupturas, é possível encontrar certas constantes. Frequentemente, Grotowski buscou aproximar seu trabalho artístico a questões ligadas ao ritual. Ao adotar, como perspectiva de análise, as temáticas da espiritualidade e do ritual, a pesquisa visa a encontrar as continuidades sob as rupturas em alguns processos de espetáculos de Grotowski. Pautado em Pierre Hadot e Michel Foucault, o trabalho utiliza a noção de espiritualidade em sentido amplo, não restrito a religião. A partir de Victor Turner e Richard Schechner, a pesquisa propõe refletir sobre as relações e as fricções entre cena e ritual nas propostas de Grotowski. Para a compreensão dos trabalhos do artista, além da análise dos textos dele próprio, o estudo embasa-se na pesquisa de Tatiana Motta Lima sobre as "palavras praticadas" do encenador. / The artistic path of Jerzy Grotowski is marked for constant transformation and revision of procedures. Even in the moment that the artist devoted his work to creation of performances, it is possible to identify this movement. However, despite of changes and ruptures, it can be found certain constants. Frequently, Grotowski tried to approximate his artist work to issues related to ritual. Adopting as analytical perspective the themes of spirituality and ritual, this research seeks to find the continuities behind the ruptures in some Grotowski‘s performances. Based in Pierre Hadot and Michel Foucault, the work uses the notion of spirituality in broad sense, not restricted to the religion. From Victor Turner and Richard Schechner, the research proposes to discuss about the relationship and the frictions between scene and ritual in Grotowski‘s proposals. In order to comprehend his works, beyond of the analysis of Grotowski‘s texts, this study was based on the research of Tatiana Motta Lima, about the "Palavras praticadas" of Polish director.

Tattoos and piercings are modern trends in the present time. Society still has prejudice against people who have tatoos because being tattooed was description only applied to offenders in the past. I´ll try to change that point of view about tattooes and people with piercing in my thesis. I´ll concentrate on explaining the concepts of tattos and piercing within a historical context and then I{\crq}ll gradually progress towards understanding these phenomena into their present day forms. Consequently, I´ll explain the concepts of ritual partly from an anthopoloigcal and also partly from a psychological point of view, as well as the currrent meaning for society and how this affects the individual. The most important point of this thesis is to explain if it is possible to comprehend tattooing and piercing as curative behaviour within the present postmodern society. The target of thesis is analyse the motivational factors for tattooing and piercing by identifying and analysing the ritual aspect of today{\crq}s phenomenon of tattooing and piercing, with a point of view towards the absence of ritual within the present postmodern society. I have used the qualitative investigative method with the help of a structured interview with a specific target group and I{\crq}ve also used observation, as a research method. Furthermore, I have used a second type of updated analysis (found in literature). The main target is the composite of a person who is tattooed and pierced; as opposed to the minimum prerequisite for this procedure which are having at least two tattoos or two piercings per individual. The additional file contains information of those tattooed people or by the people who do the piercing. The research questions regard the qualitative character of the development and have been determined based upon the results that are evident for some people that a tattoo symbolizes the kind of personal expression. On the contrary, piercing is largely done just as a fashion statement. Tattooing and piercing are on the rise independently from the escape of an individual life period and it means that they doesn´t pose medical problems. The large significance presents the choice of motives, which are the main factors of the respondents for the further motivation for an additional tattoo or piercing.

Orientador: Suzy Lagazzi / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-10T18:35:54Z (GMT). No. of bitstreams: 1 Pimentel_RenataMarcelleLara_D.pdf: 6067235 bytes, checksum: 1a56d50d0ddff6cbeffe869e12bcb718 (MD5) Previous issue date: 2008 / Resumo: Parte-se da compreensão da linguagem como ritual, tendo a falha, lugar da resistência da língua e do sujeito, como constitutiva. Referendado na teoria e no método da Análise de Discurso de linha francesa, investiga-se o telejornalismo como um ritual de linguagem, e por assim ser, sujeito a falhas, analisando a conjunção verbal-imagem como construtora de versões de noticiabilidade, de modo a observar na tensa relação entre dispersão e coerência a sustentação do efeito notícia. O corpus bruto é constituído por quatro telejornais veiculados em tv comercial aberta, no dia 13 de novembro de 2006: Jornal Nacional, SBT Brasil, Jornal da Band e Jornal da Record. Para a configuração do corpus específico, toma-se como parâmetro o conceito de trajeto temático. A temática do corpus, pela delimitação dos recortes, é a construção da(s) imagem(ns) do governo Lula, com vistas a compreender o telejornalismo como um ritual de linguagem em que algo falha. Considera-se a construção da notícia a partir dos lugares enunciativos de apresentador, apresentador-âncora, repórter e comentarista, da posição-sujeito jornalista constituída na tensão entre autoria e não-autoria. A tese defendida é a de que as versões, nesse ritual de linguagem, se produzem na conjunção entre verbal e imagem, e, nesse mesmo imbricamento, pelos gestos de interpretação do sujeito jornalista, se sustenta e se desestabiliza ¿o verdadeiro do telejornalismo¿. Como se produz a des-estabilização do efeito informacional pela análise da não-coerência é a pergunta que norteia o percurso de análise. O movimento teórico-analítico aponta para apagamentos, silenciamentos, interdições e visibilidades na des-construção dessas versões / Abstract: The starting point is an understanding of language as a ritual, featuring the error ¿ the place of resistance for both language and subject ¿ as its essential feature. Structured upon the theory and method of French Discourse Analysis, telejournalism is investigated as a language ritual, and as such, susceptible to errors. The speech-imagery conjunction is analyzed as the construct for versions of newsworthiness, in order to observe the un-sustainability of the news effect through the tense relationship between dispersion and coherence. The overall corpus is made up of four newscasts, aired on open Brazilian TV networks on November 13, 2006: Jornal Nacional, SBT Brasil, Jornal da Band and Jornal da Record. For the configuration of the specific corpus, the concept of the thematic path is used as the parameter. The theme of the corpus, based on the delimitations of the samples, is the construction of the image(s) of the Lula government, aiming to understand telejournalism as a ritual in which an error takes place. The construction of the news is considered based on enunciatives places for the functioning and interdiction of authorship of the journalist position-subject: the newscaster, the anchorman, the reporter and the commentator. The thesis presented is that the versions in this language ritual are produced through the conjunction between speech and imagery; within this same concurrence, through the interpretative gestures of the journalist-subject, the ¿truth of telejournalism¿ is sustained and destabilized. How the de-stabilization of the information effect is produced through the analysis of non-coherence is the guiding question of the analysis. The theoretical-analytical movement points towards erasures, suppressions, interdictions and visibilities in the de-construction of these versions / Doutorado / Analise do Discurso / Doutor em Linguística

Submitted by Erika Demachki (erikademachki@gmail.com) on 2016-09-26T21:21:36Z No. of bitstreams: 2 Tese - Raquel Lage Tuma - 2016.pdf: 14351813 bytes, checksum: 8c43b1b767eb9a8ea32eb8f1aeaef2a2 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-09-27T13:09:57Z (GMT) No. of bitstreams: 2 Tese - Raquel Lage Tuma - 2016.pdf: 14351813 bytes, checksum: 8c43b1b767eb9a8ea32eb8f1aeaef2a2 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-27T13:09:57Z (GMT). No. of bitstreams: 2 Tese - Raquel Lage Tuma - 2016.pdf: 14351813 bytes, checksum: 8c43b1b767eb9a8ea32eb8f1aeaef2a2 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-08-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This present thesis discusses the marriages spatializations, with reference to the point of view of women, namely, the bride, in a comparative approach between Campo Grande and Paris. We aimed to investigate the bride’s spatiality as a character of heterosexual marriages, considering the institutional, archetypal, ritualistic and bodily scales. Specifically, it aimed to understand the similarities and differences of both religious and the laic institutionalization process of wedding and marriage laws in Brazil and France; to analyze the marriage as a geographic and demographic phenomenon, as well as the reasons for this kind of union; to interpret the impacts of the diffusion of weddings media images as the models of bride personification are absorbed or not by the society in Brazil and France; to analytically describe the rituals as spatiality which highlights the bride as a protagonist; to identify the spatializations constituted by the bride in the wedding ritual, from preparation to the exit of the church, the notary or the mairie; and to expose the bride's corporeity as a geographical perspective of cultural study. The methodological procedures used were the exploratory, descriptive and explanatory researches, employing techniques of bibliographical and documentary research, observation and semi-structured interviews. The spatial area is Brazil and France, specifically Campo Grande and Paris. This thesis defends that marriages (in this case, heterosexual) have different scales of spatiality, which are supported by symbolic and institutional models that print normative and cultural requirements to the bride's representation as the protagonist, whether civil or religious ceremony. Therefore, the first chapter served as introductory base in which the constitution/production of weddings models in a geo-historic perspective was approached; we sought to explain demographically religious cropping, as well as present the understanding of marriage for the Roman Catholic Church. Also, the similarities and differences spatials of wedding institutionalization between Brazil and France and their laws with respect to marriage was exposed, besides demonstrating statistical and demographic data related to marriage in Brazil and France, ending with the presentation of factors that lead people to marry or not. The second chapter presents the fairy tales that through the images that are produced fabricate marriages models that influence people and are absorbed by the society, as well as weddings of royalty and celebrities serve as inspiration for brides. The third chapter studies the rituals as spatiality of princely, fairy tales and anonymous weddings, examining the places of ritual and the transformations for the realization of the marriage, also making a spatial analysis of the positioning and the directions of the characters during this act, comparatively between Campo Grande and Paris. The fourth chapter is about the bride's corporeity as a symbol of marriage in three different perspectives: character, icon and wedding product. / Nesta presente tese discutem-se as espacializações dos casamentos, tendo como referência o ponto de vista da mulher, ou seja, da noiva, realizando uma abordagem comparativa entre Campo Grande e Paris. Teve como objetivo geral investigar as espacialidades da noiva como personagem de casamentos heterossexuais, considerando-se as escalas institucionais, arquetípicas, ritualísticas e corpóreas. Especificamente, visou-se compreender as semelhanças e diferenças do processo de institucionalização religioso e laico do casamento e as leis matrimoniais no Brasil e na França; analisar o casamento como fenômeno geográfico-demográfico, bem como as razões deste tipo de união; interpretar os impactos da difusão das imagens midiáticas dos casamentos como modelos de personificação da noiva que são absorvidos, ou não, pela sociedade do Brasil e da França; descrever analiticamente os rituais como espacialidades em que se destaca a noiva como protagonista; identificar as espacializações constituídas pela noiva no ritual de casamento, desde a sua preparação até a saída da Igreja, do cartório ou da mairie; e expor a corporeidade da noiva como perspectiva geográfica de estudo cultural. Os procedimentos metodológicos utilizados foram as pesquisas exploratória, descritiva e explicativa, empregando técnicas de pesquisa bibliográfica, documental, observação e entrevistas semiestruturadas. O recorte espacial é Brasil e França, especificamente Campo Grande e Paris. Defende-se a tese que os casamentos (no caso, heterossexuais) possuem diferentes escalas de espacialidades, as quais respaldam-se em modelos simbólicos e institucionais que imprimem exigências normativas e culturais à representação da noiva como protagonista, seja na cerimônia civil ou religiosa. Para tanto, o primeiro capítulo serviu como base introdutória sendo abordado a constituição/produção de modelos de casamentos em uma perspectiva geohistórica; procurou-se explicar demograficamente o recorte religioso, bem como apresentar o entendimento do matrimônio para a Igreja Católica Apostólica Romana. Ainda, expuseram-se as semelhanças e diferenças espaciais da institucionalização do casamento entre Brasil e França e suas legislações no que tange ao casamento, além de demonstrar dados estatísticos-demográficos referente aos casamentos no Brasil e na França, finalizando com a apresentação de fatores que levam as pessoas a se casarem ou não. O segundo capítulo apresentamse os contos de fada que, por meio das imagens que são produzidas fabricam modelos de casamentos que influenciam pessoas e são absorvidos pela sociedade, assim como os casamentos das realezas e de celebridades servem de inspiração para noivas. O terceiro capítulo estuda os rituais como espacialidades dos casamentos principescos, dos contos de fada e de anônimos, examinando os lugares do ritual e as transformações para a realização do casamento, fazendo também uma análise espacial do posicionamento e direcionamento dos personagens durante este ato, comparativamente entre Campo Grande e Paris. O quarto capítulo versa sobre a corporeidade da noiva como símbolo do casamento, em três diferentes perspectivas: personagem, ícone e produto do casamento.