Orientador: Carmen Lucia Soares / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-06T22:43:29Z (GMT). No. of bitstreams: 1 Pires_BeatrizHelenaFonsecaFerreira_D.pdf: 20561331 bytes, checksum: 2f6dfce3ae1d6b4d728a9dfe27746586 (MD5) Previous issue date: 2006 / Doutorado / Educação, Conhecimento, Linguagem e Arte / Doutor em Educação

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo refere-se à análise do discurso construído nas práticas ritualísticas de iniciação ao Candomblé em uma casa religiosa de matriz Mina Jeje-Nagô, denominada Ilê Axé Obá DAlaguinã, em Boa Vista, Roraima, Amazônia. A pesquisa, orientada pelos pressupostos teóricos da Semiolinguística, procura estabelecer um quadro de referência dos elementos constitutivos do Candomblé, seu sistema simbólico e seus processos de iniciação e constituição do sagrado para entender a dinâmica do discurso em uma religião de tradição historicamente oral. A coleta de dados iniciou em 2009, com visitas semanais ao terreiro para acompanhar rituais diversos, estabelecendo uma rede de contatos fundamental para o trabalho de campo. Também foi possível a observação in loco de um ritual de iniciação ao Candomblé, em 2010, para entender a dinâmica de funcionamento da referida religião, percebendo-se assim que é nas práticas ritualísticas que o sagrado se constitui, agregando a comunidade religiosa em torno dos discursos constituídos. Três iniciados foram entrevistados, bem como a liderança religiosa do Ilê Axé Obá DAlaguinã e do terreiro que lhe deu origem Abassá Afro-Brasileiro Lego Xapanã -, localizado em Belém do Pará. Tais pressupostos investigativos versam sobre a genealogia dessas comunidades tradicionais de terreiro e de suas práticas discursivas, compreendendo que a tradição oral do Candomblé manifesta-se e é preservada nas cerimônias de iniciação religiosa, em uma circularidade que não se esgota nem se extingue. Desta forma, percebe-se que o discurso de Mãe Adansan Yatylyssalefan encontra resposta em seus filhos de santo, que o legitimam perante a comunidade religiosa pesquisada. / This study refers to the Discourse Analysis built in ritual practices of initiation into the Candomblé in a religious house Mina Jeje-Nagô called Ilê Axè Obá DAlaguinã in Boa Vista, Roraima. Oriented by the theoretical assumptions of Semiolinguistic, the research seeks to establish a reference framework of the constituent elements of Candomblé, its symbolic system, initiation and construction of the sacred processes to understand the dynamics of the discourse in a historically oral tradition religion. Data collecting started in 2009, with weekly visits to the Candomblé meeting place (terreiro) in order to monitor several initiation rituals, establishing a network of contacts essential for the fieldwork. It was also possible the observation in loco of an initiation ritual into Candomblé in 2010 to understand the dynamic operation of that religion, thus realizing that the sacred is constituted in the ritual practices, adding the religious community where discourses are made. Three novices in Candomblé as well as the religious leaders of the Ilê Axè Obá DAlaguinã and of the terreiro (meeting place) where it was originated Abassá Afro-Brazilian Lego Xapanã in Belém, state of Pará were interviewed. Such investigative assumptions concern about the genealogy of these traditional communities of Candomblé meeting place and of its discursive practices, understanding that the oral tradition of Candomblé express itself and is preserved in the religious initiation ceremonies, in a circularity that is not exhausted or extinguished. In this way, it is noticed that the discourse of Mãe Adansan Yatylyssalefan meets the response in her spiritual children, which legitimate it in the researched religious community.

Se pencher sur « les élections que fait le peuple » dans la République de Genève revient à se fixer un double objectif. Il s’agit d’une part d’éclairer un des points obscurs de l’historiographie genevoise pendant les quelques trente dernières années du « long sommeil » du Conseil général, avant la crise de 1707 ; d’autre part d’approfondir des questionnements plus généraux concernant l’histoire du vote et de la procédure électorale sous l’Ancien Régime à partir du terrain genevois, qui est de ce point de vue d’une richesse exceptionnelle. Ces deux approches permettront de réinterroger le concept de formalité, qui a été souvent utilisé à propos de ces élections, en faisant varier les échelles et les points de vue.Sans occuper une place centrale dans le système constitutionnel genevois ni dans l’accession aux charges, les élections populaires gardent une importance autant théorique que pratique à Genève (1ère partie, à quoi sert-il d’élire ?). Si la légitimité vient d’ailleurs, que ce soit dans la théorie gouvernementale qui conçoit le pouvoir comme le patrimoine de certaines familles, ou dans l’opposition bourgeoise en 1707, qui veut avant tout restaurer l’exercice direct de la souveraineté par le Conseil général (vote des lois, de l’impôt etc.), et n’envisage à aucun moment un système représentatif, l’élection populaire crée néanmoins un lien particulier entre certains magistrats et le peuple (Ch.1). Si les résultats sont souvent prévisibles, ils ne le sont pas totalement et des enjeux demeurent si l’on y regarde d’assez près : le jeu est plus ouvert quand un poste de syndic est vacant et, si les syndics sortants sont toujours reconduits sur notre période, il est arrivé plusieurs fois que les citoyens menacent de « faire sauter les vieux » (Ch.2). Les multiples précautions qui sont adoptées dans la manière d’élire montrent aussi que ces élections populaires demeurent importantes, d’une façon d’ailleurs différente pour le gouvernement et pour les citoyens (2ième partie, comment élire ?). Malgré l’ordre aristocratique qu’affirment les préséances, la fiction de la souveraineté théorique du peuple doit être préservée par le rituel électoral (Ch.3). Si l’organisation spatiale du vote et la technique du vote auriculaire mettent les électeurs sous pression, les citoyens s’insurgent finalement contre ce système et obtiennent le vote par billet et l’isoloir, grande nouveauté dans l’Europe d’alors (Ch.4). Certains citoyens s’impliquent enfin d’une manière quelque peu particulière dans l’élection à travers les brigues, qui sont pour les brigueurs comme pour les brigués un grand moment de sociabilité, dont nous pouvons découvrir les différents acteurs grâce aux sources exceptionnelles que constituent les dossiers d’enquête des procès pour brigue (Ch.5). / By leaning on « The elections the people does » in the Republic of Geneva, we have set to reach two objectives. On the one hand, we wanted to shed light on a subject which has been largely overlooked by the scholarly literature concerning the 30 last years of the “long sleep” of the General Council. On the other hand, we wanted to raise larger questions about the history of voting and electoral proceedings in the Ancien Regime through the exceptionally well-documented case of Geneva. In crossing these two approaches, we will reinterrogate the concept of formality, which has often been used about these elections, and use various scales of analysis and points of view. Even if popular elections do not play a central role in the constitutional system or in the accession to offices, they still have a theoretical and practical importance in Geneva (1st part. What is the use of elections?).Though legitimacy lies elsewhere, both in governmental theory which considers power as the patrimony of certain families, and for the citizens in the opposition party in 1707 who want to restore the sovereignty of the General Council through the direct exercise of its powers (the vote of laws, of new taxes etc.) and never envision a representative system, popular elections still create a particular link between some magistrates and the people (Ch.1). Though the outcome of these elections is often highly predictable, it is not always so and we see that there are stakes if we look close enough: the game is more open when one of the seats for the syndicate is vacant and, though the incumbent syndics are always reelected during our period, citizens have threatened several times that they would “skip the old ones” (Ch.2). The multiple precautions adopted in the manner of electing also show that these popular elections matter, and in a different way for the government and for citizens(2d part. How to elect?). Despite the aristocratic hierarchy maintained by the order of precedence, the electoral ritual must preserve the theoretical sovereignty of the people (Ch.3). Though the spatial organization of the vote and the practice of the auricular vote put citizens under pressure, they finally rise against this system and obtain the vote by ballot and the voting booth, a great novelty in Europe at the time (Ch.4). Finally, some citizens are involved in the election in a quite peculiar way, by taking part in electoral cabals, which are a great social occasion both for cabal leaders and for bribed voters, and which we can discover in great details thanks to exceptional primary sources such as the investigation files in the trials for caballing (Ch.5).

Kyoto University (京都大学) / 0048 / 新制・課程博士 / 博士(工学) / 甲第15656号 / 工博第3314号 / 新制||工||1500(附属図書館) / 28193 / 京都大学大学院工学研究科都市社会工学専攻 / (主査)教授 岡田 憲夫, 教授 藤井 聡, 教授 矢守 克也 / 学位規則第4条第1項該当

L’architecture des temples maçonniques constitue un patrimoine vivant, mais peu étudié, notamment dans le cadre de la recherche universitaire. Elle présente pourtant un double intérêt. En tant qu’objet d’étude, tout d’abord, elle offre des caractéristiques formelles, spatiales et stylistiques suffisamment marquantes pour qu’on puisse souhaiter en faire la description, en cherchant à la fois à en définir les limites et les invariants, et aussi à en cerner les différentes variations au travers de tropismes liés à l’histoire, la géographie ou la culture dans laquelle elle se développe. Cette architecture présente également un intérêt en tant que sujet de recherche : elle est strictement dictée par des rituels précis qui en définissent à la fois la forme, l’organisation et l’usage. De ce point de vue, cette étude permet tout d’abord de revisiter les notions de type et de modèle, telles qu’elles avaient été définies dans le cadre de l’analyse typo-morphologique développée par la critique italienne dans les années 1970. Elle permet ensuite d’établir un lien entre l’usage, ici codifié par le rituel, et la forme architecturale, et de proposer l’esquisse d’une théorie de la concrétion, dans laquelle la forme de l’espace architectural serait comprise comme le résultat d’une pratique ritualisée de l’espace. La thèse se développe en trois parties. La première partie, qui s’ouvre sur un état de l’art, est consacrée à l’approche méthodologique et aux développements de la recherche, grâce notamment aux moyens liés aux technologies numériques et à l’informatique, qui ont permis l’élaboration du corpus de la recherche. La seconde partie est consacrée à l’analyse de ce corpus, qui s’appuie sur la dimension sociale, symbolique et architecturale du temple maçonnique. Enfin, la troisième partie propose un extrait du catalogue raisonné du corpus. Cet extrait recouvre l’Europe et l’Amérique du Nord. / The architecture of the Masonic temples is a living heritage, but little studied, particularly in the context of academic research. Yet it has two advantages. As an object of study, first of all, it offers formal, spatial and sufficiently significant stylistic characteristics that we may wish to describe, seeking both to define the limits and invariants and also to identify different variations across tropisms related to history, geography or the culture in which it develops. This architecture offers also an interest as a subject of research: it is strictlydictated by specific rituals that define both form, organization and use. From this perspective, this study provides first revisit the concepts of type and model, as they were defined within the framework of the typo-morphological analysis developed by the Italian criticism in the 1970s. It establishes also a link between the use, here codifiedrituals, and architectural form, and suggest the outlines of a theory of concretion, within the form of architectural spaces would be understood as the result of ritualized practices of space. The thesis is developed in three parts. The first part, which opens a state ofknowledge, is devoted to the methodological approach and research developments, thanks to the means of digital technology and computers, which enabled the developmentof the corpus of research. The second part is devoted to the analysis of this corpus, based on the social, architectural and symbolic aspects of the Masonic Temple. The third part provides an extract of the of the corpus. This excerpt covers Europe and North America.

Bakgrund: När en patient avlider fortsätter vården även efter dödsögonblicket, vårdpersonal tar hand om både patient och närstående även efter att döden har inträtt. Att göra iordning den avlidne (post mortem care) är en uppgift omgärdad av symboliska handlingar och ritualer. Utbildningar lägger ringa vikt vid att lära ut färdigheter kring denna typ av vård och upplevelsen av att vårda en avliden patient är sparsamt undersökt i forskning och litteratur. Syfte: Att beskriva vad sjuksköterskor upplever som viktigt och meningsfullt i sitt arbete med vård av avlidna patienter i palliativ verksamhet. Metod: Arbetet har en deskriptiv design och är en kvalitativ intervjustudie med både fokusgruppintervju och enskild intervju som datainsamlingsmetod. Materialet bearbetades med kvalitativ innehållsanalys. Resultat: Analysen resulterade i tre huvudkategorier och sju underkategorier: Kunskap och erfarenhet: teoretisk kunskap erfarenhetsbaserad kunskap Relationer och roller: sjuksköterskors relation till patienten närståendes roll och betydelse för sjuksköterskor Handlingar och ritualer: symboliska handlingar avslut och avsked reflektion Diskussion: Resultatet diskuterades med KASAM som teoretisk referensram och överensstämmer med tidigare forskning. I resultatet framkom att vården av avlidna ansågs vara meningsfull och en arbetsuppgift som sträcker sig längre än omvårdnad, t.ex. inkluderades närståendestöd och egen reflektion som delar av post mortem care. Resultatet visar också att kunskapen till största del är erfarenhetsbaserad och att deltagarna i studien tycker det är viktigt att erfarna får tid och möjlighet att lära nya/oerfarna.

This thesis addresses the lack of attention to practices that take place in settings not considered primarily religious, such as life-cycle rituals in the growing body of literature on religious practices of recently emerging African diaspora communities in the West. It argues that these practices are not only filters for indigenous African religious beliefs but also furnish for African migrants contexts that perform functions similar to those performed by the formal African diaspora religious institutions. Using ethnography, the study investigated the role of death rituals in the lives of Ghanaian members of the United Ghanaians Association of South Florida. The findings show that funerals organized in South Florida for relatives of members of the Association enable this trans-migrant community to participate in the lives of their relatives in Ghana. Funerals also furnish for these migrants contexts for performing aspects of their culture helping to cultivate a shared sense of being together or identity, in the process. The study suggests that to understand the full dynamics of African migrant religious experience, a respectful attention must be paid to all the rites of passage that African migrants perform in the West, not only those within formal religious institutions.

This study explores the themes of the experience of belonging to a male-only society, namely Freemasonry, by allowing members of the Freemasons to tell their stories of their experience of belonging to Freemasonry. The epistemological framework was that of phenomenology, using a qualitative research design. The study involved a series of in-depth individual interviews. Their stories provide alternative ways of perceiving men’s experience of belonging to a male-only society, focusing on the Freemasons. Several common themes were also identified in the participants’ interviews. The researcher found that the history of the Freemasons plays a large role in the member’s justification for female exclusion. Gender, as well as the members need to belong to a male- only society, gave the researcher some insight into their experience of belonging to a male-only society. The themes that were articulated in the study may be helpful in trying to understand the experiences of belonging to a male-only society. / Dissertation (MA (Clinical Psychology)--University of Pretoria, 2007. / Psychology / unrestricted

Esta pesquisa tem como foco a investigação das formas de expressão dos grupos familiares a partir dos espaços da morte da pólis ateniense no período inscrito entre aproximadamente 430 e o final do século IV a.C. Definido em função de um conjunto de mudanças significativas no conjunto arqueológico de contexto funerário no referido intervalo, o recorte cronológico adotado segue, portanto, as pistas de fenômenos da cultura material profundamente interligados e que nos sugerem uma forma peculiar dos grupos familiares se apresentarem e serem vistos nestes espaços. De fato, o desenvolvimento progressivo de novas formas de enterrar, de estruturas tumulares tipicamente clássicas e o surgimento de uma nova série de monumentos funerários com um repertório iconográfico tão original quanto padronizado, constituíram as bases para um estudo da categoria histórica ‘família’ (para aplicarmos um termo genérico, embora desconhecido na cultura clássica helênica em questão, senão como múltiplos termos e conceituações). Partindo majoritariamente de uma documentação de natureza arqueológica, procuramos, no decorrer do trabalho, identificar os principais conceitos e valores produzidos ao longo da trajetória de uso dos espaços funerários pelas famílias e como estes significados resultantes da intervenção direta em tais espaços remetem à dinâmica de reprodução dos próprios grupos e podem ser compreendidos à luz da conjuntura histórica de Atenas do século IV, principalmente. / The research that follows is focused on the investigation of the ways in which family groups expressed themselves within the funerary contexts of the Athenian polis from about 430 to the end of the fourth century. Defined by a set of remarkable changes registered in the archaeological material precisely in this period, the chronological span adopted follows thus the hints of material culture phenomena, all of them deeply interwined, suggesting that the family groups came up with a particular way of exposing themselves to social gazes. As a matter of fact, the development of new ways of burying, the equally new typical Attic tomb structures, as well as a freshly arising series of funerary monuments with new imagery (original and standardized at the same time) set the framework for the study of the historical category so-called ‘family’ by contemporary scholarship. We have chosen a set of archaeological evidences as a starting point so that it might help us to identify the main concepts and values created and performed by the families. We are interested in clarifying how the intervention of families in these spaces can lead us to the dynamic of its own reproduction and ultimately may be articulated to the fourth-century Athens and its particular historical moment.

This dissertation explores ritual healing and the issue of efficacy in early medieval Japanese Buddhism through a study of The Ritual of Shōmen Kongō for Expelling Demons and Māras. Designed by monks of the Jimon branch of the Tendai school in the 1170’s and transmitted over the thirteenth century, this ritual stood out in the field of esoteric ritual healing at the time for two significant reasons. First, its therapeutic program was centered on moxibustion (kyū), a Chinese medical modality in which the healer burns dried mugwort on multiple locations on the patient’s body. Second, it was the earliest esoteric rite created in Japan to target a single, named affliction. That affliction was “corpse-vector disease” (denshibyō), a contagious wasting disorder known to Japan through transmitted classical Chinese medical texts as well as Buddhist scriptures. Until this time, esoteric ritual healing in Japan had never before featured direct engagement with the patient’s body so prominently. What was it about corpse-vector disease, an affliction that only became known in the late twelfth century, that spurred monks to reorient esoteric ritual healing around a technology for burning the body of the sick? Why, moreover, had Jimon monks made the unprecedented move of looking beyond the tried-and-true techniques of the esoteric ritual repertoire to instead adopt a non-Buddhist medical modality? Through an examination of the extant textual sources for the rite as well as medical texts, courtier diaries, tale literature, and other ritual sources, this dissertation investigates these questions in order to reconsider the issue of efficacy in the context of Buddhist ritual healing. Challenging the longstanding notion that esoteric ritual efficacy was the object of unquestioning belief throughout the early medieval period, I define efficacy as a site of uncertainty for both healers and patients, a nexus for the convergence of vexing questions and anxieties pertaining to disease, technology, and the body. Responding to new problems posed by the emergence of corpse-vector disease, Jimon monks—the most prominent therapeutic exorcists at court in the twelfth and thirteenth centuries—offered an unheard of solution that would thereafter transform healing culture in Japan for centuries. I examine how Jimon monks drew upon liturgical, doctrinal, and medical texts to reimagine the disease as well as moxibustion and the patient’s body, and consider the transformations the enactment of the rite’s prescriptions would have brought to performances of ritual healing. In so doing, I argue that efficacy cannot be understood solely through universal ascriptions of ritual power, common as those ascriptions may be throughout esoteric liturgical literature. Rather, the Jimon ritual demonstrates above all that esoteric healers had to negotiate efficacy through a specific constellation of images and material practices that engaged issues of affliction, technology, and body in compelling ways.