<p>Природа спорта као драме, условљена је улогом коју спорт има у друштву. Спортски спектакл је савремена паганистичка свечаност којом се владајућим односима и вриједностима даје судбинска димензија. Спорт је ритуално исказивање покорности духу који влада свијетом и у том смислу највиша религиозна церемонија која има литургијски карактер.<br />Спорт и рeлигиja нa први пoглeд дjeлуjу кao двиje пoтпунo нeпoвeзивe ствaри, a кoликo су зaпрaвo слични дoкaзуjу сaкрaлни oбjeкти нa многобројним излoжбама, кojе пaрaлeлнo прикaзуjу вjeрскe икoнe и култнe прeдмeтe из свијета спорта.</p> / <p>Priroda sporta kao drame, uslovljena je ulogom koju sport ima u društvu. Sportski spektakl je savremena paganistička svečanost kojom se vladajućim odnosima i vrijednostima daje sudbinska dimenzija. Sport je ritualno iskazivanje pokornosti duhu koji vlada svijetom i u tom smislu najviša religiozna ceremonija koja ima liturgijski karakter.<br />Sport i religija na prvi pogled djeluju kao dvije potpuno nepovezive stvari, a koliko su zapravo slični dokazuju sakralni objekti na mnogobrojnim izložbama, koje paralelno prikazuju vjerske ikone i kultne predmete iz svijeta sporta.</p> / <p>The nature of the sport as drama, is conditioned by the role that sport plays in society. Sporting spectacle contemporary pagan ceremony laying the governing relations and values gives fatal dimensions. Sport is a ritual expression of obedience to the spirit that rules the world and in this sense, the highest religious ceremony that has a liturgical character.<br />Sport and religion at first sight look like two totally unrelated things, and how they actually prove similar religious buildings in many exhibitions that also depict religious icons and cult objects from the world of sport.</p>

PODOBOVÁ, Marie. The Folklore Expedition of D. A. Rasovskij to Carpathian Ruthenia in 1931. Prague : Philosophical Faculty of Charles University in Prague, 2011, Diploma Thesis. The diploma paper focuses on the archival material that is deposited in The Institute of Arts History of Academy of Sciences of the Czech Republic. This material presents D. A. Rasovskij's notes from the folklore expedition to Carpathian Ruthenia that took place in 1931. The aim of the expedition was to examine the folk wedding and burial ritual and folk customs associated with childbirth. The target of this paper is to present this valuable material and to analyse it on the basis of secondary literature.

This diploma thesis is focused on the question how the Maya from Tikal celebrated ends of the katun cycles of their calendar during the Classic period. To answer this question the tesis brings the analysis of all Tikal's katun period-ending steale and altars. The accent is put on katun period-ending rituals. This thesis is also concerned with twin-pyramid complexes which were developed at Tikal to host katun-ending commemoration. Keywords Pre-Columbian America, Mesoamerica, the Maya, the Maya calendar, katuns, rituals, stelae.

This thesis examines the problem of mountain and water cults in traditional Vietnam, e.g. in the period from 11th to mid 19th century, as seen through primary sources. First the relationship between the state and the supernatural is examined. Then the water and mountain deitties, their cults, and practical aspects of worship are characterized in the general context of Vietnamese religious beliefs. Follows a more detailed study of some of the most important mountain and water cults.

The research problem this dissertation addresses is how judicial practices generate administrative justice in asylum determination procedures. Previous research on immigration policies argues that when asylum determinations are processed in courts, principles of administrative justice are ensured and immigrants’ rights protected. In this dissertation, I challenge that argument by approaching administrative justice as an empirical phenomenon open for different types of interpretations. Instead of assuming that administrative justice characterizes courts, I assume that this concept acquires particular meanings through the practices of the courts. Empirically, this dissertation studies practices of assessing asylum claims at the Swedish migration courts. The migration courts are the result of a major reform of the Swedish asylum procedure that took place in 2006, with the motive to end inhumane rejections of asylum seekers by enhancing administrative justice in the asylum process. By interviewing and observing judges at the migration courts, litigators from the Migration Board and public counsels from different law firms, this interpretive and ethnographic study analyzes how administrative justice acquires meanings in the daily practices of assessing asylum claims at the migration courts. The main result is that a ceremonial version of administrative justice is generated at the migration courts. This version of administrative justice forefronts symbolic dimensions of justice. The asylum appeal procedure succeeds in communicating justice through rituals, building design and metaphors, which emphasize objectivity, impartiality and certainty on behalf of the judicial practices. However, these symbols of justice disguise several unfair aspects of the asylum appeal procedure, such as inequality in resources and trustworthiness between the state’s representative and the asylum applicants as well as the uncertainty inherent in both the factual and the credibility assessment of asylum claims. The implications of these findings are that immigration policy research needs to reconsider the relationship between the courts and immigrants’ rights by paying more attention to the everyday practices of ensuing administrative justice in courts than on the instances when courts oppose political attempts to restrict immigrants’ rights.

La recherche explore, dès le départ, une pratique qui croise le dessin avec des pratiques de danse contemporaine, investissant la tension dynamique avec le sol, l’espace gravitaire. Ces pratiques sont questionnées et réinvesties par l’expérience et l’apprentissage en Inde du sud, de rituels de dessins de poudre tracés au sol : les kolam, apparaissant sur les seuils des maisons tamoules à l’aube et les kalam, réalisés lors de cérémonies rituelles au Kérala. Des dessins éphémères où alternent tracés et effacements, dans un geste sacré qui fait puis défait. Le dialogue entre pratiques rituelles et pratiques artistiques est envisagé partant de cette expérience et de cette immersion ouvrant une proximité avec l’approche anthropologique. Au-delà du religieux, qu’apporte cette mise bord à bord avec les rites, avec ces rites indiens en particulier ? Dans ces entre-deux, la pratique se déploie et engage la collaboration fertile avec différents danseurs, devenus passeurs, dans l’espace ouvert de la performance qui rend visible ce processus de mue du dessin. La poudre constitue un matériau essentiel à ces traversées fragiles. Le dessin est analysé dans ses transports successifs du sol aux corps des danseurs, à l’espace de l’installation, jouant dans l’instant des seuils du visible, disparaissant dans le geste de l’effacement, devenu le geste essentiel dans cet accès au rite. Un dessin qui propulse l’action des corps. Qu’est-ce qui peut se transporter ou non de ces pratiques rituelles et ébranler ainsi la pratique du dessin, devenant à la fois trajectoire et processus ? En quoi finalement ces rites nous regardent-ils, nous plasticiens, malgré leur profonde opacité ? / This research explores a practice which mingles drawing with practices of contemporary dance, engaging a relationship of dynamic tension to the ground, to gravitational space. These practices are reinvested by the experience and apprenticeship, undergone in Southern India, of rituals drawings traced with powder on the ground: the kolam, which appear on the doorstep of Tamil houses at dawn, and the kalam, carried out during Kerala ritual ceremonies. They are ephemeral drawings, in which tracings and erasings alternate within a sacred movement which makes and unmakes. The dialogue between ritual and artistic practices is envisaged on the basis of this experience, opening up to a proximity with the anthropological approach. Above and beyond the religious, what parallels can be drawn between artistic practices and rituals, Indian rituals in particular? In this interval the practice reveals itself and engages the fertile collaboration with different dancers, who become mediums in the open space of the performance, which renders visible the drawing’s process of mutation. The drawing is analysed in its successive transpositions from the ground to the dancers’ bodies, to the space of the installation, playing instantaneously on the threshold of the visible, disappearing in the gesture of effacement which becomes the essential gesture in this access to the ritual. The drawing propulses the bodies’ actions. In these ritual practices, what can – or cannot – be conveyed, and thus destabilize the practice of drawing which, by this means, becomes both trajectory and process? Finally what do these rituals have to do with us, visual artists, despite their profound opaqueness?

Considerando a importância dos rituais no processo de reconhecimento social mútuo entre os seres humanos e, consequentemente, no desenvolvimento dos adolescentes, este trabalho tem por objetivos: identificar, numa comunidade estudantil de uma escola de educação profissional, os impactos causados no processo de formação dos jovens, pelo declínio dos ritos de passagem e identificar, no imaginário desse grupo de alunos, os universos míticos que o compõem. Para isso, parte-se do pressuposto de que os rituais, sejam eles sagrados ou profanos, expressam as regras e os valores que orientam o comportamento dos seres humanos em grupo e em sociedade e que o declínio dos ritos iniciáticos, sobretudo na adolescência, faz dos jovens suas principais vítimas. Os eixos teóricos organizadores foram a Teoria do Imaginário de Gilbert Durand e a Sócioantropologia do Cotidiano de Michel Maffesoli. Como metodologias foram utilizados: questionários para a identificação da situação socioeconômica e cultural do grupo, observação para a identificação de ritos e mitos no contexto escolar, entrevistas com alunos, professores, coordenadores e outros funcionários e o Teste Arquetípico de Nove Elementos AT-9, elaborado por Yves Durand, para identificar os universos míticos do grupo de alunos e como esses se relacionam com o mundo. / Considering the importance of rituals in the process of mutual social recognition between human beings and in consequence, the development of adolescents, this study aims to identify, in a student community of a school of professional education, the impacts on the formation process young people, caused of the decline of rites of passage and identify in the imaginarys group, mythical universes that compose it. For this, we start from the assumption that rituals, whether sacred or profane, express the rules and values that guide the behavior of human beings in groups and in society and the decline of initiation rites, especially in adolescence, making of the youths its mayor victims. The theoretical axes organizers were the Theory of Imaginary Gilbert Durand and Social Anthropology of Quotidian by Michel Maffesoli. The methodology we used questionnaires to identify the socioeconomic and cultural group, observation to identify rites and myths in the school context, interviews with students, teachers, coordinator and other employees and Archetypal Test Nine Elements - AT-9, produced by Yves Durand, to identify the mythical universes group of students and how these relate to the world.

Cette recherche analyse une pratique, née de maladies qui n’ont pas trouvé de réponse dans le domaine biomédical. Elle constate que le manque de sens ou un sens très péjoratif à la maladie induit un désordre intérieur qui est assimilé au « chaos ». Ce néant de nos origines a été à l’origine des mythes cosmogoniques et des religions antiques qui constituent la première mise en ordre du monde dans toutes les civilisations humaines. La mort, le plus grand désordre du parcours humain, et tout ce qui lui est assimilé comme situation, ramènent en chaque individu ce chaos et l’angoisse de néantification qui lui est indissociable, à travers la perturbation de ses liens. C’est ce qui s’exprime dans les manifestations psychosomatiques et les maladies « surnaturelles ». La remise en ordre proposée dans cette pratique s’appuie sur l’humain, être de lien et de symbole, qu’il faut rétablir à la fois sur le plan individuel et collectif. Elle s’inspire de la culture malgache et de son rapport aux ancêtres. Cette thèse veut contribuer à combler la rupture entre la culture scientifique et celle des humanités par la naissance d’une discipline frontière : l’anthropomédecine. / This research analyses a practice, born from diseases that didn’t find any answers in the biomedical field. It notices that the lack of sense or a very pejorative sense attributed to the disease results in an inner disorder which is likened to « chaos ». This void of our origins has been the roots of cosmogonic myths and ancient religions which constitute the first tidying of the world in all human civilizations. Death, the biggest disorder of human history, and any situation likened to it, bring back inside each individual this chaos and the anguish of self nihilation that is indivisible from it, through the disruption of its bonds. This is what is expressed in the psychosomatic demonstrations and the « supernatural » diseases. The tidying proposed in this practice leans on the human being, individual of bond and symbolism, which needs to be re-established individually and collectively speaking. It draws its inspiration from Malagasy culture and from its connection with the ancestors. This thesis aims to contribute to fill the breach between the scientific culture and the humanities’ one by giving birth to a boundary discipline: anthropomedicine.

L’objectif de cette thèse est de saisir les modalités et les logiques d’agencements des pratiques religieuses de guérison en région betsileo, dans les Hautes Terres centrales de Madagascar. Dans ce contexte, les rituels de soin sont le fait des devins-guérisseurs et des possédés par des esprits d’ancêtres familiaux, royaux et/ou aux esprits de la nature, mais également des exorcistes laïcs du mouvement de Réveil protestant luthérien (fifohazana), apparu dans le village betsileo de Soatanàna en 1894. Cette recherche a principalement été menée dans la capitale régionale, Fianarantsoa, et ses environs. Il est alors question, par le biais des acteurs du champ religio-thérapeutique (les guérisseurs et leurs malades), de comprendre comment les soins se juxtaposent malgré la tenue de discours imperméables les uns aux les autres. Les itinéraires thérapeutiques mènent les malades dans les salles de soin du domicile des devins-guérisseurs, les salles d’accueil du mouvement de Réveil, les lieux de culte publics (dans la ville de Fianarantsoa et dans les forêts environnantes), les étals des herboristes des marchés urbains, ou encore les hôpitaux et dispensaires. Ainsi, la dimension centrale du territoire religieux apparaîtra comme centrale dans ces logiques de cumulations, en région betsileo, à Madagascar, mais aussi dans les Églises protestantes malgaches de l’étranger (FPMA). En ce sens, le rapport au religio-thérapeutique se construit dans un espace mondialisé et négocie avec les codes de la biomédecine. / The aim of this thesis is to understand the modalities and the logics of arrangements in religious healing practices in Betsileo region, in the central highlands of Madagascar. In this context, the ritual treatments are offered by soothsayers-healers and possessed by family ancestors, royal ancestors and/or spirits of the nature, but also the exorcists of the lutheran protestant movement of Revival (fifohazana), who appeared in the Betsileo village of Soatanàna, in 1894. This research was principally conducted in the regional capital, Fianarantsoa, and its surroundings. This study aims, by examining religio-therapeutic process, to investigate the juxtaposition of healing methods in spite of impervious discourses. Therapeutic itineraries lead patients to treatment rooms in soothsayers-healers’ homes, to reception rooms of the Revival movement, to public places of worship (in the city of Fianarantsoa and surrounding forest areas), to herbalist market stalls in urban areas, or tohospitals and dispensaries. Thus, the central dimension of religious territoriality appears as central to these cumulative logics in the Betsileo region, in Madagascar, but also in Malagasy Protestant Church abroad (FPMA). In this sense, the relation to religious-therapeutic is constructed in a globalized world and is negociated with the codes of biomedicine.

Made available in DSpace on 2017-07-21T14:49:40Z (GMT). No. of bitstreams: 1 Maria Ines Skavronski.pdf: 7035423 bytes, checksum: 82a34065ee06277acde324a2665e208e (MD5) Previous issue date: 2014-12-02 / This research reveals the tensions and conflicts over the maintenance of ethnic identity from the transformations of the blessing rituals, social and religion practices taking as a starting point the Ukrainian descendants in the town of Prudentópolis. Such sacred rituals, which take place throughout the liturgical calendar of the Ukrainian Greek-Catholic Church of Byzantine ritual, are practices strongly loaded with symbols and meanings. Gestures, symbols, songs of praise, celebrations and rituals of blessing water, houses, candles, boughs, food, the deceased, fruit, flowers, plantations and harvests, that take place on days which the Ukrainians consider hallowed, are part of a set of conceptions inherited by the Ukrainian descendants, and re-meant in the areas they occupied during the process of immigration. The rite presents a religious dimension because it assumes a symbolic and transcendental character, and also reaffirms the ethnic identity of its participants because it is an action, a communicative moment constitutive of a vision of the world that sustains a set of relations among individuals. In this context, both, the identity construction and the construction of difference, are defined by the social relations based on speeches and language, always immersed in relations of power. Thereby, from a conception of identity understood as tension between the “self” and the “other”, between local and global, between speech and practice, between being and not being, the present work analyses, from oral history, the reformulation and the reaffirmation of the Ukrainian ethnic identity tightened by the translations of the liturgy and the blessing rituals from the Ukrainian language into the Portuguese language between the years 1990 and 2014. / Esta pesquisa revela as tensões e os conflitos em torno da manutenção da identidade étnica a partir das transformações dos rituais de bênçãos, práticas religiosas e sociais dos descendentes de ucranianos do Município de Prudentópolis. Esses rituais sagrados, que ocorrem durante o calendário litúrgico da Igreja Greco Católica Ucraniana de Rito Bizantino são práticas fortemente carregadas de simbologia e significados. Gestos, símbolos, cantos, celebrações e rituais de bênçãos da água, da casa, das velas, dos ramos, dos alimentos, dos falecidos, dos frutos, das flores, das lavouras e das colheitas, que ocorrem em dias por eles considerados santificados, fazem parte de um conjunto de concepções herdadas pelos descendentes de ucranianos e ressignificadas nas áreas que ocuparam durante o processo de imigração. O rito apresenta uma dimensão religiosa por assumir um caráter simbólico e transcendental e também reafirma a identidade étnica de seus participantes por ser uma ação, um momento comunicativo e constitutivo de uma visão do mundo que sustenta um conjunto de relações entre indivíduos. Nesse contexto, tanto a construção identitária quanto a construção da diferença são definidas pelas relações sociais baseadas nos discursos e na linguagem sempre imersas em relações de poder. Assim, a partir de uma concepção de identidade compreendida como tensão entre o “eu” e o “outro”, entre o local e o global, entre o discurso e a prática, entre o tradicional e o moderno, entre o ser e o não ser, o presente trabalho analisa, a partir da história oral, a reformulação e a reafirmação da identidade étnica ucraniana tensionada pelas traduções da liturgia e dos rituais de bênçãos do idioma ucraniano para a língua portuguesa entre os anos de 1990 a 2014.