La pandémie mondiale provoquée par la propagation du virus COVID-19 en 2020 a eu un impact significatif sur les pratiques religieuses et spirituelles dans le monde. Le Japon, ne faisant pas exception, a vu son paysage religieux, flexible aux changements et aux adaptations, secoué par les mesures de distanciations adoptées et imposées à la population par le gouvernement. Les groupes UnXe et Tokozenji, affiliés à la tradition Zen Rinzai, ont lancé en 2020 des initiatives d’adaptation aux mesures de distanciation prises par le gouvernement japonais en ouvrant leurs propres plateformes de séances en ligne, ouvertes à tous, y compris ceux vivant à l’extérieur du Japon. Cette étude a pour objectif d’accroître notre compréhension du phénomène de ritualisation virtuelle en utilisant le contexte de la pandémie mondiale comme une opportunité de recherche, de mettre en relation le contexte religieux local avec le phénomène de la pandémie de sorte à soulever les enjeux principaux. En participant aux groupes UnXe et Tokozenji par l’intermédiaire de ces plateformes, nous pouvons formuler une vision singulière du phénomène en contexte virtuel. Le texte met en revue le contexte religieux japonais, les doctrines proéminentes du bouddhisme au Japon, ainsi que sa relation avec les médias et les nouveaux médias, tout en soulevant un nombre d’enjeux ayant fait surface au cours de la pandémie. L’analyse, portant sur l’expérience spirituelle des pratiquants, sera soutenue par la littérature ainsi qu’un ensemble de données prises au cours des séances, sur une période de huit mois, selon la méthode anthropologique de l’observation participante. Jusqu’où la pratique en ligne concorde-t-elle avec la pratique traditionnelle? Quels enjeux affectent les temples japonais aujourd’hui? Quels sont les impacts de la pandémie sur l’orientation de cette pratique et quelles en sont les perspectives? / The global pandemic caused by the spread of the COVID-19 virus in 2020 has had a significant impact on religious and spiritual practices around the world. Japan, being no exception, has seen its religious landscape, flexible to change and adaptation, shaken by the distancing measures adopted and imposed on the population by the government. The UnXe and Tokozenji groups, affiliated with the Rinzai Zen tradition, launched initiatives in 2020 to adapt to the distancing measures taken by the Japanese government by opening their own online platforms, open to everyone, including those living outside Japan. This study aims to increase our understanding of the phenomenon of virtual ritualization by using the context of the global pandemic as a research opportunity, to put in relation the local religious context with the phenomenon of the pandemic, in order to raise the main issues. By participating in the UnXe and Tokozenji groups through these platforms, we can formulate a singular vision of the phenomenon in a virtual context. This text reviews the Japanese religious context, the prominent doctrines of Buddhism in Japan, and its relationship with the media and new media, while raising a number of issues that have surfaced during the pandemic. The analysis, focusing on the spiritual experience of practitioners, will be supported by the literature as well as a set of data taken during the online sessions, over a period of eight months, according to the anthropological method of participant observation. How far does online practice align with traditional practice? What issues affect Japanese temples today? What are the impacts of the pandemic on the direction of this practice and what are the prospects?

Stockholm County is a post-industrial Swedish region characterized by high levels of mobility and technologization as well as ethnic and religious diversity. Among its religious minorities exist various strands of charismatic Christianity, some of which originate from the Pentecostal revival of the early 20th century and some of which belong to more recent movements. The aim of this ethnographic study is to examine how affiliates of the multicultural charismatic Christian congregation New Life Church practice religiosity within the context of their personal daily lives, within the framework of the general congregation and in terms of their involvements with other religious organizations in the area of Stockholm. Beginning with the assumption that the practice of contemporary religiosity and the development of a religious identity are part of an ongoing process of habituation, the study describes how practitioners cultivate a form of charismatic piety characterized by certain embodied orientations, patterns of ritualization and narrative genres. To shed further light on this process, it draws upon a variety of theories concerning ritualization, embodiment, performance, narratives and materiality. Apart from this, the study also constitutes an attempt to explore and measure the impact on the practitioners’ religiosity of late modern developments such as urbanization, detraditionalization and global mobility as well as the growing absorption in consumerism, emotional intimacy and the unfolding of the “authentic” inner self. While pursuing these ends, the study also calls into question previous assumptions about charismatic Christianity in Sweden, most particularly the assumption that today’s practitioners remain inclined to be entirely faithful to one given institution and its system of beliefs and practices. Indeed this view is directly challenged herein by the finding that contemporary charismatics are far more inclined to eclectically appropriate elements and models of thoughts from various contexts of origin as well as to affiliate with and/or visit multiple Christian institutions.

Cette thèse porte sur le leiwah d’Arabie orientale, un rite de possession pratiqué par les Zunûj, une population de descendants d’esclaves originaires des côtes est-africaines. Durant les quatre dernières décennies, les institutions culturelles des États-nations d’Arabie orientale ont présenté la musique et la danse de ce rite comme une pratique festive sans lien avec la possession, participant ainsi à dissocier ce rite de l’histoire régionale et de la population qui le pratique. Cette thèse, qui combine l’étude de sources écrites et orales avec l’analyse de discours et une ethnographie fondée sur l’observation participante (11 rites leiwah au Sultanat d’Oman, dont 1 décrit en détail) montre que le leiwah ne peut se comprendre que par rapport à l’histoire et au statut initial d’esclaves des Zunûj. Dans un premier temps (chapitres 1 à 3), cette étude révèle la profondeur historique du leiwah et explore les différents processus ayant participé à l’invisibilité de sa pratique rituelle. Dans un deuxième temps (chapitre 4), elle montre en quoi les notions d'esprit de possession en vigueur dans cette population diffèrent de celles connues en Islam ainsi que dans la pratique du zâr, un autre rite de possession décrit dans la région depuis le XIXe siècle (mais aussi dans la corne de l’Afrique, en Égypte et en Iran). Enfin (chapitres 5 à 7), l’analyse de la mise en œuvre de la possession et de la musique dans le rite leiwah (interactions, protocole, structure) montre l’existence d’un complexe rituel qui interagit, depuis près d’un siècle, avec la norme culturelle et religieuse arabo-musulmane qui l’environne. / This thesis focuses on the leiwah of Eastern Arabia, a rite of possession practiced by the Zunûj, a population of slave descendants from the coasts of East Africa.During the last four decades, the cultural institutions of Eastern Arabian nation-states have presented the music and the dance of the rite of possession as a festive practice unrelated to possession, and participated in dissociating this rite from the regional history and the population practicing it.This thesis, which combines the study of written and oral sources with discourse analysis and an ethnography based on participant observation (11 leiwah rites observed in the Sultanate of Oman, 1 described in detail) shows that the leiwah can be understood only in relation to the history and original slave status of the Zunûj.First (chapters 1 to 3), this study reveals the historical depth of the leiwah and explores the various processes contributing to the invisibility of its ritual practice. It then shows (chapter 4) how the notions of spirit of possession in this population differ from the ones known in Islam as well as in zâr, another rite of possession described since the 19th century in the area (and in the Horn of Africa, Egypt, and Iran). Finally (chapters 5 to 7), the analysis of the execution of possession and the music in the leiwah rite (interactions, protocol, structure) reveals the existence of a ritual complex that has been interacting, for almost a century, with the cultural and religious Arab-Muslim norm surrounding it.

This study explores the practice of hospitality within the Pauline churches and links this practice with mission. It is theoretically informed by Käsemann’s (1963) emphasis on the unity of the church as “an eschatological datum.” While highlighting faith, Käsemann downplays the role of organization and religious practices. Neither he nor missiological studies deal with the practice of hospitality within this context. Hospitality has been interpreted in the literature primarily as an ethic one should adopt towards strangers. Alternatively, this study interprets it as a ritual-like practice aimed at family, friends and strangers in the context of meal gatherings. The question is whether it served as an instrument of koinonia, a practice aimed to create, maintain and extend the Pauline churches as an open network, without denying the role of kerygma. This enquiry utilizes two methodological approaches to answer this question. First of all, it uses Stark’s (1996) network theory of conversion, in order to provide a framework for hospitality in early Christian mission. Secondly, it uses Bell’s (1992) ritual theory in order to interpret meal fellowship in the Pauline churches. Presupposing that science is a conversation, the relationship between missiology and anthropology is depicted as a conversation, ideally an ongoing conversation. This conversation is possible and potentially coherent because the “basic convictions” of both disciplines, respectively love and power, do not contradict each other. The key contribution of this study is that it shows that several practices in the Pauline churches such as welcoming, foot washing, seating order, distribution of portions, etc. qualify as ritual-like. This finding establishes the ritual-like character of meal fellowship within the Pauline churches. Yet, these practices were found ambiguous. They were not simply an instrument to achieve social integration or the transmission of beliefs. While they set the meal off from daily reality, they did not resolve the tension within the churches. Paul knew that this tension was part of a larger apocalyptic picture, the battle between Christ and Satan. Through ritual-like practice he participated in this battle, employing a “poetics of power” that fostered the church as an open network. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology with specialisation in Urban Ministry)

In the city of Uppsala, Sweden the experiences of the student population are very connected to the world of the student nations. This study explores the position of first curator at a student nation as the leader of the student societies hierarchy and how their position influences the production of community and tradition. In this study I present ethnographic research focused on the experiences of the first curator and their role within the nation. This included extended periods of participant observation, in person and digital interviews, and consultation of media connected to the nations. The primary theoretical perspectives utilized in my analysis are performativity and embodiment as used by Judith Butler, in addition to theories concerning tradition and ritualization. I also reference theory concerning norms and social capital as part of my discussions about the structure and practices of the nation community. The figure of the first curator represents both a unique subjective person, while also embodying and representing the spirit, traditions, and goals of a student organization and community. It is simultaneously an individual and shared experience. Through performativity they are repeating the norms, traditions, and social values of the community, and through this they embody the experience of the nation, being both impactful and impacted. The COVID-19 pandemic influenced this research through the way it interrupted and disrupted the normative practices and traditions of the nations and led to curators reflecting and changing their approach to how they facilitated events as a leader. This reaction and adaptation led to a larger conclusion about the disruption affected the whole of the student nations and their concerns about the continuity of social knowledge and its potential in their community structure. The analysis and conclusions presented in this study contribute to anthropological and humanities literature on performativity, embodiment, the production of tradition, as well as the study of student societies and specifically the knowledge of the student nations in Uppsala.

En prenant le MF20 comme principale étude de cas , je plaide contre les affirmations du caractère nouveau, unique, fructueux, manqué ou achevé de ces mouvements arabes. Je passe en revue la première décennie du 21ème siècle et la déclaration de la Guerre contre le terrorisme (2003) comme déclencheurs de conflits socio-politiques déjà installés dans la région MENA. La deuxième décennie de ce siècle, à travers les soulèvements arabes, a seulement rendu visibles aux yeux du monde les transgressions des droits de l'homme et les atrocités prenant place au Moyen-Orient.Ces soulèvements ont rapidement été réduits à des soulèvements épisodiques. La troisième décennie semble malheureusement entre les mains des idéologues de droite qui s’opposent au multiculturalisme et à l'extrémisme religieux, et qui, de fait, réorientent le débat loin des problèmes sociaux en mettant en avant le récit « nous contre eux ». Pour ces raisons, je prétends que les soulèvements arabes sont loin d’être achevés ; ils n’ont fait que débuter. Contrairement au dessin qu’en fait Davis (2013), ils ne s’estompent pas pour disparaître complètement mais seulement pour revenir en force.L'analyse approfondie dans le projet de la saga des luttes de ces mouvements arabes avec les régimes autocratiques arabes, qui n’ont fait rien d’autre que mettre en place des réformes préventives, nécessite de notre part une attention particulière pour les décennies à venir. Même les cas dits « fructueux », notamment la Tunisie et le Maroc, indiquent que ce qui est célébré est en fait un état de stabilité temporaire qui cache des faiblesses majeures et alarmantes dans le cadre du changement social et de la justice sociale ; deux des principaux déclencheurs du soi-disant printemps arabe.Thomas Friedman fait appel à des détails historiques, dans son excellent article pour le New York Times, demandant à ce que l'expression « Printemps arabe » soit retirée et remplacée par la « Décennie arabe » d'Anthony Cordesman ou le « Quart de siècle arabe ». Je propose que nous nous situons au-delà, et que nous assistons en fait à un Siècle arabe en mutation.Si l’on se fie aux changements politiques récents dans le monde, il apparaît que les changements sociaux dans le monde arabe seront négligés pendant au moins une autre décennie. La montée au pouvoir de l’extrême-droite aux États-Unis et en Europe a déjà retiré l’accent des injustices sociales dans le monde arabe au profit de la question éternelle de l'islam et de l'extrémisme en Occident. Cela s'avère offrir une pause aux régimes autocratiques arabes qui utilisent cette ascension de l'islamophobie en Occident comme un argument unificateur qui distrait des injustices sociales au sein de leurs républiques et leurs royaumes. Ainsi, la lutte des citoyens arabes dans les états arabes pour la dignité sociale sera négligée jusqu'à ce que le récit revivifié du choc de l'islam et de l'Occident disparaisse. / With the MF20 as the major Case Study , I argue against the claims of the newness, uniqueness, success and failure or finality of these Arab movements. I revisit the first decade of the 21st century and the declaration of War on Terrorism (2003) as one trigger of sociopolitical conflicts that were already entrenched in the MENA region. What we witnessed in the second decade of this century is that the Arab uprisings only exposed transgressions in human rights and atrocities in the Middle East to the world. These uprisings were hurriedly reduced to seasonal uprisings. The third decade unfortunately looks to be in the hands of right-wing ideologues standing against multiculturalism and stressing the fear of religious extremism to change the focus from social issues and force the narrative of us-against-them on the forefront. For these reasons, I claim, there is no finality to the Arab uprisings, they have just begun and they are not in a state of thaw as Davis (2013) depicts them, but they are in slumbering phase recouping for a stronger come back. The close analysis in the project of the saga of struggles of these Arab movements with the Arab autocratic regimes who engineered nothing but preemptive reforms, requires our close attention for the remaining decades in this 21st century. Even the so-called successful cases, Tunisia and Morocco, indicate that what is celebrated is a state of temporary stability with major and alarming short comings in social change and social justice; two of the main reasons of the so called Arab Spring. Thomas Friedman suggests great historical details, in his great piece for the New York Times, calling for the expression “Arab Spring” be retired and be replaced by Anthony Cordesman’s the “Arab Decade” or “Arab Quarter Century” . I claim we are beyond that, and that we are witnessing an Arab Century in movement.If the recent political changes around the world are any indication, social change in the Arab world will be overlooked for at least another decade. The rise of the extreme right to power in the US and in Europe has already shifted the focus from the social injustices in the Arab world to the everlasting issue of Islam and extremism in the West. This is proving to be a big break for Arab autocratic regimes, who are using this rise of Islamophobia in the West as a unifying argument that distracts from the social injustices within their republics and kingdoms. Thus, the struggle of Arab citizens within the Arab states for social dignity will be overlooked until the revived narrative of the clash of Islam and the West dies down.

Analitzo els rituals a santuaris no monumentals fenício-púnics de la Península Ibérica, Eivissa i Sardenya (ss. VII-II a. C.) tenint en compte la Teoria de la Pràctica (Bourdieu) i la ritualització (Bell). Estudio els rituals com a processos dinàmics i contextuals construïts a travès de la percepció dels paisatjes i les corporalitats dels participants als santuaris (gesticulacions, sentits i decoració). Defineixo els rituals en relació amb les rutines diàries (menjar, beure o caminar) ja que son activitats ritualitzades que es realitzen amb un èmfasi especial. Finalment, interpreto els rituals com a àmbits en què es construeixen tradicions i es negocien dinàmiques de poder. / Se analizan los rituales en santuarios no monumentales fenicio-púnicos de la Península Ibérica, Ibiza y Cerdeña (ss. VII-II a.C.) tomando en consideración la Teoría de la Práctica (Bourdieu) y la ritualización (Bell). Se estudian los rituales como procesos dinámicos y contextuales construidos a través de la percepción de los paisajes y las corporalidades de los participantes en los santuarios (gestos, sentidos, movimientos y decoración). Se concluye que los rituales están en relación con rutinas diarias (comer, beber o caminar) en tanto que actividades ritualizadas que se realizan con un énfasis especial. Finalmente los rituales se interpretan como ámbitos en los que se construyen tradiciones y se negocian dinámicas de poder. / Rituals in Phoenician and Punic non-monumental sanctuaries from the Iberian Peninsula, Ibiza and Sardinia are analized, taking into account the Theory of Practice (Bourdieu) and the Ritualization Theory (Bell). Rituals are studied as dynamic and contextual processes constructed through the perception of the landscapes and the corporealities of the participants in each sanctuary (gestures, senses, movements and decoration). I conclude that rituals are related to everyday practices (eating, drinking, walking) as ritualized activities overemphasized. Finally, rituals are interpreted as arenas in which traditions are constructed and power dynamics are negotiated.

The purpose of this study is to analyze the distribution, forms, and function(s) of iron amulets deposited in the late Iron Age gravefields of Lovö, with the goal of ascertaining how (and so far as possible why) these objects were utilized in rituals carried out during and after burials. Particular emphasis is given to re-interpreting the largest group of iron amulets, the iron amulet rings, in a more relational and practice-focused way than has heretofore been attempted. By framing burial analyses, questions of typology, and evidence of ritualized actions in comparison with what is known of other cult sites in Mälardalen specifically– and theorized about the cognitive landscape(s) of late Iron Age Scandinavia generally– a picture of iron amulets as inscribed objects made to act as catalytic, protective, and mediating agents is brought to light.

Consummation was the one term about which Kenneth Burke wasn't particularly long-winded - odd considering his claim that it was the apex of his theory of form. Perhaps Burke never explained exactly what consummation was because he himself was never clear on the subject, as he told John Woodcock in an interview toward the end of his career. Burke began conceptualizing his theory of form early on - in his 20s - and published it in his first critical book, Counter-Statement, in 1931. At that time, Burke's theory of form had already taken one evolutionary step - from self-expression, with the focus on the artist, to communication, with the focus on the psychology of the reader. Communication was to Burke an "arousing and fulfilling of desires." However, by the 60s, Burke introduced us to a new term which he only used a handful of times in his entire corpus: consummation. This paper attempts to define consummation by exploring Burke's theory of form and looking to his correspondences with friends and scholars. It offers two answers: first, consummation is the act of a reader responding to a writer in critical conversation; second, consummation is the ultimate cathartic achievement. Both play an important civic role. Using current science regarding the gut in connection with emotional purgation, this paper treats seriously Burke's essay "The Thinking of the Body (Comments on the Imagery of Catharsis in Literature)" and his ideas regarding the "Demonic Trinity": micturition, defecation, and parturition, explaining Burkean catharsis as it differs from, deepens, and extends Aristotelian catharsis. What can we learn from what Burke meant by consummation? That the symbolic world is much more significant to our survival than we may realize. As the world of scientific motion advanced rapidly during Burke's lifetime, he began to lose hope that symbolic action could keep up with it. We can see how important poetry and the symbolic motive was for him; he seemed to think it was a matter of life and death. This paper explores what it meant for Burke to seek a consummated life, and the implications that held for him and for us. In the end, the paper posits the importance of catharsis to society in terms of war and peace.