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老いらくの恋 : 『伊勢物語』第六十三段とその周辺Oida, Haruhiko, 大井田, 晴彦 31 March 2014 (has links)
No description available.
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Techno genetrix : shamanizing the new flesh : cyborgs, virtual interfaces and the vegetable matrix in SFCarstens, Johannes Petrus 31 January 2005 (has links)
This dissertation examines the figures of the shaman and the cyborg, arguing that both act as intermediaries between the organic world of bodies and the artificial world of culture and machines. Using the sf of Robert Holdstock, David Zindell and Kathleen Ann Goonan as starting points, new forms of embodiment in the context of the cyborg and the shaman's shared narrative of radical boundary dissolution are critically and imaginatively examined. Throughout this thesis, the works of Deleuze and Guattari, Sadie Plant, Manuel De Landa, Erik Davis, Donna Haraway, Terence McKenna, and other speculative theorists who operate at the nexus of technological culture and the shamanic imagination serve as guidelines. / English Studies / M.A.
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Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças e do ser pajé TuyukaDutra, Israel Fontes 28 May 2010 (has links)
Made available in DSpace on 2016-04-25T20:23:06Z (GMT). No. of bitstreams: 1
Israel Fontes Dutra.pdf: 6549450 bytes, checksum: d5ff595634984395e47c395047750e82 (MD5)
Previous issue date: 2010-05-28 / Instituto Felowship / This dissertation focuses on shamanism Uhtãpinõponã: principles of shamanic rituals and
rites of the Tuyuka shaman being. The Tuyuka people speaks a language that belongs to
the oriental tukano linguistic family, and dwells in the upper rio Negro, AM, Brazil and
Departamento de Vaupés, Colombia. The goal is to describe the historical-cosmological
foundations of the shamanic rituals and of the shaman Tuyuka being. The group is part of a
complex web of kinship that constitutes the indigenous peoples of Uaupés river, which
came from the House of Emergency Ohkó Diawi, located at the low Uaupés river, in
Brazil. The history of the Upper Rio Negro shows that the missionary action on indigenous
communities in the decades from 1920 to 1980 led to the almost total destruction of their
cultural and spiritual life. The shamans, (yaíwa and basera or kumuã), masters of
traditional songs and dances (bayaroa), masters of the Jurupari rituals (mahsãkuła yaíwa),
became enemies of various representatives of the Catholic Church, which tried to eradicate
them, based on the thesis that the traditional festivals, the rituals of shamanism (yaiałe and
kumuãłe) and the jurupari rites were evil and that if they destroyed them, the Indians would
become children of God and no longer the children of devil. However, they failed to
destroy the essence of cultural and spiritual life of the Tuyuka people, because in despite of
this cruel story, there is a cultural and spiritual sense experienced by the Tuyuka shamans.
To show this experience, we present the following research topics: the Tuyuka people and
its shamanic rituals historical and cosmological principles; the Tuyuka shaman being and
the means of transmission of the shamanic rituals. The research took into account the
following theoretical and methodological aspects: 1. the study of Mircea Eliade on the mith
issue, that points the "myths" as "True Stories" 2. The thinkings of George Balandier
which highlights the dynamic character of social reality that is based on the dialectic of
order and disorder / Esta dissertação enfoca o Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças
e do ser pajé Tuyuka, grupo da família lingüística tukano oriental, que habita na região do
alto rio Negro, AM, Brasil e no Departamento del Vaupés, Colômbia. O objetivo é
descrever os fundamentos históricos-cosmológicos dos rituais de pajelanças e do ser pajé
Tuyuka. O grupo faz parte de uma complexa teia de parentesco que constitui os povos
indígenas do Uaupés procedentes da Casa da Emergência de Ohko Diawi, situdada no
baixo Uaupés, Brasil. A história do alto rio Negro testemunha que a ação missionária nas
décadas de 20-80 sobre as comunidades indígenas levou à destruição quase total da vida
cultural e espiritual. Os pajés (yaíwa e basera ou kumuã), mestres de cantos e danças
tradicionais (bayaroa), mestres dos rituais de Jurupari (mahsãkuła yaíwa) se tornaram
inimigos de vários representantes da Igreja Católica, que tentaram extirpá-los, baseando-se
na tese de que, as festas tradicionais, os rituais de pajelanças (yaiałe e kumuãłe) e os rituais
de jurupari eram ritos diabólicos e que, se os destruíssem, os indígenas tornariam filhos de
Deus e não mais do diabo. Contudo, não conseguiram destruir a essência da vida cultural e
espiritual do povo Tuyuka, porque apesar dessa história cruel existe um sentido cultural e
espiritual vivenciado por pajés Tuyuka. Para evidenciar essa vivência, apresentamos os
seguintes temas da pesquisa: os Tuyuka e seu contexto histórico-cosmológico, os
princípios dos rituais de pajelanças, o ser pajé Tuyuka e a forma de transmissão dos rituais
de pajelanças. A pesquisa levou em conta os seguintes aspectos teóricos metodológicos: 1.
o estudo de Mircea Eliade sobre os aspectos míticos que aponta os mitos como
Histórias verdadeiras ; 2. as reflexões de George que destacam o caráter dinâmico da
realidade social que se fundamenta na dialética da ordem e da desordem
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Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças e do ser pajé TuyukaDutra, Israel Fontes 28 May 2010 (has links)
Made available in DSpace on 2016-04-26T14:58:03Z (GMT). No. of bitstreams: 1
Israel Fontes Dutra.pdf: 6549450 bytes, checksum: d5ff595634984395e47c395047750e82 (MD5)
Previous issue date: 2010-05-28 / Instituto Felowship / This dissertation focuses on shamanism Uhtãpinõponã: principles of shamanic rituals and
rites of the Tuyuka shaman being. The Tuyuka people speaks a language that belongs to
the oriental tukano linguistic family, and dwells in the upper rio Negro, AM, Brazil and
Departamento de Vaupés, Colombia. The goal is to describe the historical-cosmological
foundations of the shamanic rituals and of the shaman Tuyuka being. The group is part of a
complex web of kinship that constitutes the indigenous peoples of Uaupés river, which
came from the House of Emergency Ohkó Diawi, located at the low Uaupés river, in
Brazil. The history of the Upper Rio Negro shows that the missionary action on indigenous
communities in the decades from 1920 to 1980 led to the almost total destruction of their
cultural and spiritual life. The shamans, (yaíwa and basera or kumuã), masters of
traditional songs and dances (bayaroa), masters of the Jurupari rituals (mahsãkuła yaíwa),
became enemies of various representatives of the Catholic Church, which tried to eradicate
them, based on the thesis that the traditional festivals, the rituals of shamanism (yaiałe and
kumuãłe) and the jurupari rites were evil and that if they destroyed them, the Indians would
become children of God and no longer the children of devil. However, they failed to
destroy the essence of cultural and spiritual life of the Tuyuka people, because in despite of
this cruel story, there is a cultural and spiritual sense experienced by the Tuyuka shamans.
To show this experience, we present the following research topics: the Tuyuka people and
its shamanic rituals historical and cosmological principles; the Tuyuka shaman being and
the means of transmission of the shamanic rituals. The research took into account the
following theoretical and methodological aspects: 1. the study of Mircea Eliade on the mith
issue, that points the "myths" as "True Stories" 2. The thinkings of George Balandier
which highlights the dynamic character of social reality that is based on the dialectic of
order and disorder / Esta dissertação enfoca o Xamanismo Uhtãpinõponã: princípios dos rituais de pajelanças
e do ser pajé Tuyuka, grupo da família lingüística tukano oriental, que habita na região do
alto rio Negro, AM, Brasil e no Departamento del Vaupés, Colômbia. O objetivo é
descrever os fundamentos históricos-cosmológicos dos rituais de pajelanças e do ser pajé
Tuyuka. O grupo faz parte de uma complexa teia de parentesco que constitui os povos
indígenas do Uaupés procedentes da Casa da Emergência de Ohko Diawi, situdada no
baixo Uaupés, Brasil. A história do alto rio Negro testemunha que a ação missionária nas
décadas de 20-80 sobre as comunidades indígenas levou à destruição quase total da vida
cultural e espiritual. Os pajés (yaíwa e basera ou kumuã), mestres de cantos e danças
tradicionais (bayaroa), mestres dos rituais de Jurupari (mahsãkuła yaíwa) se tornaram
inimigos de vários representantes da Igreja Católica, que tentaram extirpá-los, baseando-se
na tese de que, as festas tradicionais, os rituais de pajelanças (yaiałe e kumuãłe) e os rituais
de jurupari eram ritos diabólicos e que, se os destruíssem, os indígenas tornariam filhos de
Deus e não mais do diabo. Contudo, não conseguiram destruir a essência da vida cultural e
espiritual do povo Tuyuka, porque apesar dessa história cruel existe um sentido cultural e
espiritual vivenciado por pajés Tuyuka. Para evidenciar essa vivência, apresentamos os
seguintes temas da pesquisa: os Tuyuka e seu contexto histórico-cosmológico, os
princípios dos rituais de pajelanças, o ser pajé Tuyuka e a forma de transmissão dos rituais
de pajelanças. A pesquisa levou em conta os seguintes aspectos teóricos metodológicos: 1.
o estudo de Mircea Eliade sobre os aspectos míticos que aponta os mitos como
Histórias verdadeiras ; 2. as reflexões de George que destacam o caráter dinâmico da
realidade social que se fundamenta na dialética da ordem e da desordem
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Healing : en jämförande studie av två healingmetoder i dagens GästriklandLarsson, Carina January 2007 (has links)
<p>Syftet med den här uppsatsen är att göra en jämförelse mellan två olika healingmetoder som förekommer inom den så kallade neoshamanismen och i New Age sammanhang. I min undersökning som handlar om shamansk healing och reikihealing i dagens Gästrikland har jag intervjuat två utövare av dessa metoder.</p><p>Mina frågeställningar är:</p><ul><li>Vad menas med healing för de båda informanterna?</li><li>Vilka kan utöva dessa metoder enligt dem?</li><li>Vilka hjälpmedel använder man sig av och finns det någon form av andekontakt?</li><li>Vilka är i behov av healing enligt dem?</li><li>Varför uppstår sjukdom och kan man bota med hjälp av healing?</li><li>Vilken världsbild och människosyn har man?</li><li>Vilka skillnader och likheter finns det mellan de båda personernas syn på healing?</li></ul>
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Healing : en jämförande studie av två healingmetoder i dagens GästriklandLarsson, Carina January 2007 (has links)
Syftet med den här uppsatsen är att göra en jämförelse mellan två olika healingmetoder som förekommer inom den så kallade neoshamanismen och i New Age sammanhang. I min undersökning som handlar om shamansk healing och reikihealing i dagens Gästrikland har jag intervjuat två utövare av dessa metoder. Mina frågeställningar är: Vad menas med healing för de båda informanterna? Vilka kan utöva dessa metoder enligt dem? Vilka hjälpmedel använder man sig av och finns det någon form av andekontakt? Vilka är i behov av healing enligt dem? Varför uppstår sjukdom och kan man bota med hjälp av healing? Vilken världsbild och människosyn har man? Vilka skillnader och likheter finns det mellan de båda personernas syn på healing?
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Techno genetrix : shamanizing the new flesh : cyborgs, virtual interfaces and the vegetable matrix in SFCarstens, Johannes Petrus 31 January 2005 (has links)
This dissertation examines the figures of the shaman and the cyborg, arguing that both act as intermediaries between the organic world of bodies and the artificial world of culture and machines. Using the sf of Robert Holdstock, David Zindell and Kathleen Ann Goonan as starting points, new forms of embodiment in the context of the cyborg and the shaman's shared narrative of radical boundary dissolution are critically and imaginatively examined. Throughout this thesis, the works of Deleuze and Guattari, Sadie Plant, Manuel De Landa, Erik Davis, Donna Haraway, Terence McKenna, and other speculative theorists who operate at the nexus of technological culture and the shamanic imagination serve as guidelines. / English Studies / M.A.
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Mystiker och nåjder utan språk och gemenskap : En jämförelse mellan psykos och den samiske nåjdens kallelse / Mystics and shamans without language and community : Comparing psychosis with the calling of the sami shamanWestberg, Ljuder Stefan January 2020 (has links)
The similarities between psychosis and different mystical experiences are striking. Professor Jens-Ivar Nergård (1998, 2006) has pointed out similarities between the calling of the Sami shaman/nåjd and the state of psychosis and high-lights the reciprocal meanings andpurposes of these similarities in a Saami context where the calling and the called are regarded as meaningful for the community. By comparing what psychodynamic theorynames psychosis with the calling process of the nåjd the aim of this work is to investigatethe question of how the latter’s discourse finds individual and contextual purpose andmeaning in the psychological functions leading to the former. Since this comparison andinvestigation concerns two different ontologies and discourses, with their own conceptsand views on the psychological functions mentioned, it is done in a qualitative comparativemethod of discourse analysis.The psychodynamic discourse through the books of professor Johan Cullberg classifiespsychosis as a psychological regression to a more primitive psychological state in whichthe individual is caught in primary process thoughts; characterized by dilutions, hallucinations and magical thinking. The psychodynamic discourse sees no contextual, and verylittle individual, meaning or purpose with these functions. This theory is what I will compare to the material given by primarily Jens-Ivar Nergård from a Saami discourse.What I find in the discourse material is an ontology - simultaneously psychological, spiritual, practical and religious (hence the interest from the perspective of psychology of religion) – which differs from the ontology of the psychodynamic discourse in crucial ways.In the Saami discourse the individual experiencing what the theory would name hallucinations, dilutions or psychosis is never disconnected from his or her community and contextbut is instead seen as an important and strong bringer of insights and knowledge. This isconnected to the ontology mentioned above in which relating to - seeing, hearing and interacting with - non-human persons is viewed as a natural experience to understand andrelate to nature, the community, the past and present. The psychological functions in which these interactions take place are regarded as meaningful, significant and sacred.
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Zaklínadla jako součást finské lidové slovesnosti / Spells as a part of Finnish folkloreHošková, Magdalena January 2012 (has links)
Author's name: Magdalena Hošková School: Charles University in Prague, Faculty of Arts Department: Institute of Linguistics and Finno-Ugric Studies Title: Spells as a Part of Finnish Folklore Supervisor: Mgr. Jan Dlask, Ph.D. Number of pages: 77 Key words: spell, Finnish spells, Finnish folklore, Kalevala, Finnish mythology, tietäjä, shaman, prayer, healing magic, homoeopathic magic, John Abercromby, James Frazer, neoshamanism, neopaganism This thesis deals with spells as a part of Finnish folklore. It depicts the circumstances of the spells' genesis, as well as their structural features and different purposes of their use. It is considered that most spells were created during the era of late paganism and early Christianity. This is true not only of Finland but also of Europe in general. The thesis also analyses the role of the shaman as the spiritual leader of Finnish people living in the era before the spells' creation and thereafter analyses the role of the shaman's successor: the tietäjä, the charmer who created spells and used them to help people in his community. So the tietäjä used his spells for the same purpose as his predecessor, the shaman, used trance states, which he entered via drumming, chanting and dancing. In the trance state, he talked to animal spirits and ancestors' spirits and...
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Shamanism : vad är det?Johansson, Anette January 2004 (has links)
<p>Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något?</p><p>Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.</p>
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