The implication of belief, that association between the veridical ghost tale and the fictional ghost tale—an association resulting from the onslaught of reason and science, and consequently spiritual doubt—remains largely responsible for the fictional ghost tale’s critical demise. A rise in the spiritualist movement produces a specific literature that coincides with the rise in interest in its fictional counterpart. Both the veridical ghost tale and the fictional ghost tale reach their heights in popularity at precisely the same time; not coincidental, but well planned by talented writers who viewed the preoccupation with ghosts as a platform from which a variety of contemporary issues could be candidly dealt. The Victorian literary ghost figure simultaneously, and ingeniously, fills a spiritual void, satisfies a consumer need for entertainment, and provides an opportunity for cultural commentary. The voice of the Victorian ghost, and the subsequent understanding of its haunted are of distinct cultural significance.

"This project is concerned with a visual exploration of the land of the Western Plains of Victoria and the nature of "the sacred" in that landscape. Specifically, I have explored these ideas through the medium of painting and works on paper. The studio practice has been informed both by my personal experiencs of this geographic region and by research into the histories associated with white settlement and the subsequent forms of erasue of aboriginal presence." / Master of Arts- (Visual Arts)

Thesis (Ph. D.)--Open University. BLDSC no. DXN058049.

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 1995. / Includes bibliographical references (leaves 284-289).

No description available.

A presente dissertação aborda a inserção do espiritismo de Allan Kardec no Brasil, sobretudo no Rio de Janeiro, a partir da concepção amalgamadora e de circularidade do universo religioso do brasileiro em conciliação com as ideias da modernidade europeia. Nesse bojo, com o advento da Proclamação da República e a secularização do Estado, práticas espíritas foram criminalizadas através do Código Penal de 1890 e reafirmadas no Regulamento Sanitário de 1904, em favor da saúde pública. As propostas centrais da dissertação são a construção das especificidades do espiritismo no Brasil diferenciando-o da origem francesa pela ênfase na vertente religiosa da Doutrina Espírita e a sua legitimação, sob o vislumbre de sair do caso de desordem pública, forjada nas argumentações de liberdade de culto e de consciência salvaguardadas na Constituição de 1891. Para tanto, foram analisados os discursos dos periódicos Echo DAlém Túmulo, que circulou na Bahia, O Apóstolo, o Jornal do Commercio e o Reformador, que circularam na capital federal, além de processos criminais que envolveram espíritas, também, na cidade do Rio de Janeiro. / This dissertation addresses the inclusion of Allan Kardec's Spiritism in Brazil, especially in Rio de Janeiro, from conception syncretism and circularity of the Brazilian religious universe in conciliation with the ideas of European modernity. In bowl, with the advent of the Proclamation of the Republic and the secularization of the state, spiritualistic practices were criminalized by the Penal Code of 1890 and reaffirmed at the Health Regulations, 1904, in favor of public health. The central thesis proposals are the construction of the specifics of spiritualism in Brazil differentiating the origin of the French emphasis on the religious aspect of Spiritism and its legitimacy under the glimpse out of the case of public disorder, forged in the arguments of freedom of worship and conscience safeguarded in the Constitution of 1891. Therefore, we analyzed the speeches of journals Echo D' Além Túmulo, which circulated in Bahia, O Apóstolo, o Jornal do Commercio and the Reformador, which circulated in the federal capital, in addition to criminal charges involving spiritualists also in the city of Rio de Janeiro.

A presente dissertação aborda a inserção do espiritismo de Allan Kardec no Brasil, sobretudo no Rio de Janeiro, a partir da concepção amalgamadora e de circularidade do universo religioso do brasileiro em conciliação com as ideias da modernidade europeia. Nesse bojo, com o advento da Proclamação da República e a secularização do Estado, práticas espíritas foram criminalizadas através do Código Penal de 1890 e reafirmadas no Regulamento Sanitário de 1904, em favor da saúde pública. As propostas centrais da dissertação são a construção das especificidades do espiritismo no Brasil diferenciando-o da origem francesa pela ênfase na vertente religiosa da Doutrina Espírita e a sua legitimação, sob o vislumbre de sair do caso de desordem pública, forjada nas argumentações de liberdade de culto e de consciência salvaguardadas na Constituição de 1891. Para tanto, foram analisados os discursos dos periódicos Echo DAlém Túmulo, que circulou na Bahia, O Apóstolo, o Jornal do Commercio e o Reformador, que circularam na capital federal, além de processos criminais que envolveram espíritas, também, na cidade do Rio de Janeiro. / This dissertation addresses the inclusion of Allan Kardec's Spiritism in Brazil, especially in Rio de Janeiro, from conception syncretism and circularity of the Brazilian religious universe in conciliation with the ideas of European modernity. In bowl, with the advent of the Proclamation of the Republic and the secularization of the state, spiritualistic practices were criminalized by the Penal Code of 1890 and reaffirmed at the Health Regulations, 1904, in favor of public health. The central thesis proposals are the construction of the specifics of spiritualism in Brazil differentiating the origin of the French emphasis on the religious aspect of Spiritism and its legitimacy under the glimpse out of the case of public disorder, forged in the arguments of freedom of worship and conscience safeguarded in the Constitution of 1891. Therefore, we analyzed the speeches of journals Echo D' Além Túmulo, which circulated in Bahia, O Apóstolo, o Jornal do Commercio and the Reformador, which circulated in the federal capital, in addition to criminal charges involving spiritualists also in the city of Rio de Janeiro.

Buddhism vs SpiritualismA study aboute human and the world

The late Victorian artist Evelyn De Morgan's paintings have been analyzed and interpreted through the lens of her many stylistic influences by past critics and current art historians. This thesis seeks to restore 19th-century Spiritualism as the central influence on the subject matter and style of De Morgan's paintings. This is particularly true of works concerned with the struggles of mortal life and the moment of death, based on her anonymously published text The Result of an Experiment. Victorian mourning rituals, Spiritualism, and the writings of Swedenborg served to draw out the specific Spiritualist symbols within De Morgan's paintings. A detailed analysis of six paintings concerned with the path of mortal life and death revealed De Morgan's Spiritualist beliefs about a hopeful death after her experiment with spirit communication.

Made available in DSpace on 2016-03-15T19:48:29Z (GMT). No. of bitstreams: 1 Jackson Gomes de Castro.pdf: 515134 bytes, checksum: f0bdf87547e62e8bbdfb35fe57070f3f (MD5) Previous issue date: 2014-02-11 / It is understood here, syncretism as "coexistence of conflicting objects" (Bastide, 1973, p. 143), or religious practices that are historically divergent. Christianity has opposed the spiritual practice from its origin; However, some religious groups generally called spiritualists, proposes an integration of spiritualism to Christianity, there are those religious groups that even without address us in favor of a syncretic ideology, has in its very praxis of syncretism . Pentecostalism generally resembles syncretic movements. My goal is to understand how is the transition from a religious movement to another and check how is the coexistence of divergent thinking before. The method of qualitative observation observing their rituals and customs current and comparing them with the rituals antigos. Além empirical observation was used to collect data was printed through research, dissemination Film provided by the leader of the study subject who visit the Church of the Nazarene Cabral ( INC ) . This work investigates, through observation, the training of religious leadership and supporters of such movements ; Upon observation it was found that there was migration of other religion for that particular syncretic movement, both by its members and leadership . It was also found that people who attend this church has no idea that some of their practices has similarities with some spiritualistic practice. Their meetings are based more on the music and emotionalism than any dogma. People arriving coming from another religious thread does not receive much education about the local church. Are received and inserted in the current context with the only requirement to recognize Jesus Christ as their only Savior . Given all that follows, this church researched the reasons that led its members to practice syncretism are associated with Brazilian culture that in their formation is influenced by the mix of Amerindian, African and European religions . In search of a religion to fill the existential void that occur in these individuals they found in the INC, a quick and uncomplicated answer to their religious practice. The leading turn is not concerned with a primary education . His method is to first receive guidance later. And so this syncretic church emerges. / Entende-se aqui, sincretismos como coexistência de objetos discordantes (Bastide, 1973, p. 143), ou seja, práticas religiosas que, historicamente, são divergentes. O Cristianismo tem se oposto a prática espírita desde a sua origem; Porém, alguns grupos religiosos geralmente os chamados espíritas, propõe uma integração do espiritismo com o cristianismo; Há ainda aqueles grupos religiosos que, mesmo sem discursarem a favor de uma ideologia sincrética, tem na sua práxis muito do sincretismo. Geralmente o pentecostalismo se assemelha a movimentos sincréticos. Meu objetivo é compreender como se dá o processo de transição de um movimento religioso para o outro e verificar como se dá a coexistência de pensamentos antes divergentes. Foi utilizado o método de observação qualitativa observando seus rituais e costumes atuais e comparando-os com os rituais antigos.Além da observação empírica, a coleta de dados se deu através de pesquisa impressa, divulgação em filme disponibilizada pelo líder do objeto de estudo aqueles que visitam a Igreja do Nazareno do Cabral (INC). Este trabalho indaga, por meio da observação, a formação religiosa dos adeptos e liderança de tais movimentos; Após a observação verificou-se que houve migração de outra religião para esse determinado movimento sincrético, tanto por parte de seus membros quanto da liderança. Verificou-se também que as pessoas que frequentam esta igreja não tem nenhuma ideia de que algumas de suas práticas tem semelhanças com alguma prática espírita. As suas reuniões são pautadas mais nas músicas e no emocionalismo do que em algum dogma. As pessoas que chegam vindas de outro segmento religioso não recebem muita instrução sobre a igreja local. São recebidas e inseridas no contexto atual com a única exigência de reconhecer Jesus Cristo como seu único Salvador. Diante de tudo isso se conclui, nesta igreja pesquisada, que os motivos que levaram seus membros a praticarem o sincretismo estão associados à cultura brasileira que, em sua formação é influenciada pela mistura das religiões ameríndias, africanas e europeias. Na busca de uma religião que preencha o vazio existencial que ocorrem nestes indivíduos eles encontraram na INC, uma resposta rápida e sem complicações para sua prática religiosa. A liderança por sua vez não está preocupada com uma educação primaria. Seu método é receber primeiro orientar depois. E assim surge esta igreja sincrética.