Grisi Siknis est le calque miskito de l’anglais "crazy sickness". Au-dessous de cette étiquette opaque se cachent une série de crises de transe de masse se reproduisant depuis plus de cinquante ans dans la région de la Moskitia, entre le Nicaragua et le Honduras orientaux. La grisi siknis est un raptus de transe involontaire qui atteint de préférence les jeunes femmes miskitos, une ethnie afro-indigène de langue Misumalpa. Au cours de la transe, les attaqués de grisi siknis (lasa praprukra) tombent en proie à un comportement agressif et/ou auto-agressif associé à des hallucinations récurrentes, ce qui est généralement interprété comme l'attaque d'un esprit maléfique. La diffusion de la maladie est perçue par les affectés comme une épidémie contagieuse redoutable aux thérapies controversées. Néanmoins, le comportement des lasa praprukra présente un certain degré de ritualisation. L’objectif primaire de cette étude, qui s'est appuyée sur une année de recherches ethnographiques au Nicaragua, est de décrire la force de propagation de la grisi siknis, en analysant sa dynamique interactionnelle et la constitution de l'imaginaire qui l'impulse. L’imaginaire iconique lié aux hallucinations de la grisi siknis a été étudié en proposant aux attaqués de dessiner leurs contenus hallucinatoires. Cette pratique, en analogie avec certains traitement chamaniques locaux, a été appréhendée comme une forme de thérapie. Le corpus iconographique produit est analysé dans son double statut de représentation et d’imaginaire incarné doté d’agentivité. En deuxième lieu, la thèse décrit les soubassements neurocognitifs de la crise de transe en esquissant un modèle bayésien de l'induction d'hallucinations sans prise de psychotropes dans des sujets sains. Enfin, le statut social des attaqués de grisi siknis est comparé à ceux de spécialistes rituels tels que les chamanes et des guérisseurs. Une place importante est accordée à la nature ontologiquement instable des esprits impliqués et au rôle de la métacognition dans les modifications psycho-physiologiques qui en favorisent l’expérience et la croyance. / Grisi siknis is a Miskito calque of the English expression « crazy sickness ». Behind this secretive label lies a series of mass trance seizures that have been happening for more than fifty years in the Moskitia region, between Eastern Nicaragua and Honduras. Grisi siknis is an involuntary trance attack, mainly affecting young Miskito women, an afro-indigenous population whose language belongs to the Misumalpa family. During the trance, those attacked by grisi siknis (lasa praprukra) show an aggressive/auto-aggressive behaviour associated with repeated hallucinations, which is generally interpreted as the attack of an evil spirit. The spread of the disease is seen by those affected as a dangerous epidemic which therapies are still controversial. Nevertheless, the lasa praprukra behaviour presents a certain degree of ritualization. The main goal of this study, which relies on one year of ethnographic research in Nicaragua, is to describe grisi siknis propagation by analysing its interactional dynamics and the constitution of the imagery impulsing its spread. The iconic imagery of grisi siknis has been studied by proposing to patients to draw their hallucinatory contents. As it shares some analogies with local shamanic treatment, this practice has been apprehended as a form of therapy. The iconographic corpus of grisi siknis drawings is analysed both in representation and in agentive embodied imagery terms. Secondly, this thesis describes the neurocognitive processes behind the seizure by sketching a Bayesian model of the induction of hallucinations in healthy subjects without psychotropic intake.Finally, the social status of lasa praprukra is compared to those of some local ritual specialists as shamans and healers. An important place is accorded to the fluctuating ontology of the spirits mobilized during the trance, as well as to the role held by metacognition in the psycho-physiological modifications encouraging spirits experience and belief.

La présente thèse traite de l'histoire d'un groupe convulsionnaire janséniste à la fin du XVIIIe siècle. Ce groupe sectaire se constitue dans le village de Fareins (dans le futur département de l'Ain) dans les années 1780, autour du curé François Bonjour, qui crucifie une prophétesse de sa "secte" en 1787 puis fait l'objet d'un procès sous la Révolution. Libéré finalement, François Bonjour s'installe à Paris, où une prophétesse convulsionnaire parisienne, dite "sœur Élisée", commence une prédication soutenue jusqu'en 1805 (année de l'arrestation de François Bonjour et ses proches). L'histoire de cette "secte" convulsionnaire a déjà été traitée par plusieurs historiens successifs, mais notre approche se distingue par un regard délibérément anthropologique et sociologique. Nous avons été attentif, pour l'épisode local de Fareins, à faire une ethnographie des luttes villageoises, ainsi qu'une analyse anthropologique du prophétisme rural et des faits de possessions démoniaques. La radicalisation des Fareinistes consécutive à la Révolution française nous a permis de reprendre le problème du millénarisme révolutionnaire. Puis l'imposant corpus des prophéties et "visions" de la sœur Élisée a été analysé selon plusieurs axes. D'une part, les discours de la prophétesse sont une arme dans les luttes de pouvoir qui l'opposent à ses adversaires. D'autre part, nous avons reconstitué la "culture" de ce groupe (au sens anthropologique de ce concept), en rendant compte du fonctionnement de l'ésotérisme biblique propre à ce milieu. Enfin, les transes spectaculaires de sœur Élisée ont été étudiées en mobilisant les travaux anthropologiques sur les faits de possession. / This thesis deals with the history of a group of convulsionnary Jeansenists of the end of the eighteenth century. This sectarian group forms in the village of Fareins (in the area which will later become the département of Ain) in the 1870's, around the priest François Bonjour, who crucified a prophetess of his "sect" in 1787 and went on trial under the Revolution. Eventually released, François Bonjour set himself in Paris, where a convulsionary Jeansenist prophetess, called “sister Élisée", started a preaching which would go on until 1805 (the year of the arresting of François Bonjour and his circle). The history of this convultionary sect has already been studied by several historians, but our approch distinguishes itself by a deliberate anthropological and sociological point of view. When dealing with the local events in Fareins, we deemed relevant to do an ethnographic study of the villager’s struggles as well as an anthropological analysis of rural prophetism and of devilish possession. The radicalization of the Fareinists which followed the French Revolution allows us to take up the problem of revolutionary millenarianism. The imposing corpus of the prophecies and “visions” of sister Élisée is then analyzed under several lines. First, the prophetess’ speeches are a weapon she uses in the struggles for power against her opponents. Secondly, we reconstructed the « culture » of this group (in the anthropological sense of the concept) and showed how the biblical esotericism specific to this environment works. Eventually, the spectacular transes of sister Élisée were studied in the light of the anthropological works on the facts of possession.

Syfte: Att öka kunskap om klinisk hypnos inom ramen för familje-/parterapi. Frågeställningar: I vilken omfattning används hypnos? När? Av vilka anledningar, samt hur? Metod: Kvalitativ, explorativ. 10 intervjuer har genomförts. Resultat: Inblick ges i systemiskt hypnosarbete, vilket kan utgöra förstudie till fortsatt forskning. Omfattning: Hypnos används i 0 - 100 % av fallen, vanligast i 40 - 50 %. När: Vid depression, ångest, affektiv-, kommunikations-, sex & samlevnadsproblem, med dissociativa klienter, trauma, ätstörningar, klienter med autistiska drag, vid kroppssymtom; smärta, mage/tarmproblem, högt blodtryck. Hypnos är särskilt givande vid problem som påverkar familjen. Anledningar: Hypnos är salutogent, ger verktyg för interaktion och bearbetning som når ickeverbala nivåer, kan ge kroppsreaktioner. Hypnos anses skonsamt, helande, effektiviserande. Hypnos upplevs ofta positivt, vilsamt för såväl klienter som terapeut. Terapeutens ensamarbete underlättas. Hur: Direkt och indirekt hypnos används, med och utan övrig familj närvarande, utifrån klientens behov. Namnet klinisk hypnos överväger, men ”visualisering, inre bild, imaginativ övning, dagdrömsteknik etc.” förekommer för att ej väcka fördomar, vilket existerar. Olika hypnostekniker exemplifieras. Diskussion: Metod och frågeställningar har god passform. Resultatet stöds av tidigare forskning och teoribildning samt pekar på nyheter; omfattningen, vikten av möjligheten att arbeta tyst, med medföljande personal, självhypnos, minska lugnande medicinering, vilsamt för terapeuten. Varför metoden ej är vidare spridd, beforskad diskuteras. Vetenskapliga studier om hypnos efterfrågas. / Purpose: To increase knowledge on clinical hypnosis within the context of family/couples therapy. Questions: To what extent is hypnosis utilized? When? For what reasons, and how? Method: Qualitative, explorative. 10 interviews were made. Results: Insight is given in systemic hypnotherapy, which could form a preliminary to further research. Scope: Hypnosis is used in 0 - 100% of cases, most common in 40 - 50 %. When: For depression, anxiety, affective-, communication-, sex & relationshipproblems, with dissociative clients, trauma, eating disorders, clients with autistic traits or bodily symtoms; pain, gastrointestinal problems, high blood pressure. Hypnosis is especially rewarding when family is affected by the problem. Reasons: Hypnosis is salutogenic, adds tools for interaction and processing that reach nonverbal levels, can give body reactions. Hypnosis is regarded gentle, healing, increasing efficiency. Hypnosis often gives positive, restful experiences, for clients and therapist. Hypnosis facilitates working alone. How: Direct and indirect hypnosis is used, with or without family present, based on the clients needs . The term clinical hypnosis dominates, allthough "visualization, mental image, imaginative exercise, reverie technique etc." appears to not arouse prejudice. Hypnotic techniques are exemplified. Discussion: Method and issues are well fit. The result is supported by earlier research/theories, pointing to news; scope, the importance of the possibility to work in silence, with escorts, reduction of sedatives, selfhypnosis, restfulness for the therapist. Why the method is not further spread, researched is discussed. Scientific studies of hypnosis are requested.

This diploma thesis is focused on the topic of electronic dance music and its genre classification within Czech music scene. The main part of the thesis defines seven primary genres of EDM from the historical and musical perspective, and consequently it divides them into the subgenres that the audience can meet on the Czech dance floors most frequently. Moreover, the thesis describes the origin, evolution as well as the current situation of Czech EDM. The thesis also concerns with the differences among the subgenres by means of the drum pattern notation and sonic samples.

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No. of bitstreams: 2 Dissertação - Mário Pires de Moraes-Junior - 2014.pdf: 1580999 bytes, checksum: f8866c28d799c53b993171aa5ea0808a (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2014-05-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The dissertation presented is a multi-theoretical and multi-methodological study that is constituted in the confluence of Religious Discourse Analysis and the Anthropology of Culture. It has as object the ritualistic trance in the Candomblé Ketu, and in the search of effects of meaning in this practice, it was examined the verbal and nonverbal statements. Understanding the Discourse as a ―set of statements‖, it was collected statements of different semiosis in order to perceive the way the trance produces meaning and which meanings are possible from the positions of subject and the emergence rules. The Candomblé is a religion formed from the African diaspora in the Americas. As its formation is not homogeneous, it appeared varied worship in areas of the national territory. The Candomblé studied has Ketu origin, formed basically of Africans from the ethnic groups Yoruba and Jeje from the West Africa. The community that was the locus of this research is the Ilê Axé Igbem Balè, led by the matriarch Mother Jane d‘Omolu, in Aparecida de Goiânia, the metropolitan area of the Capital. Gathering oral statements collected in interviews with the community, descriptions of the field notebook from the community etnography, studies of the literature and the interpretive analysis of the ritual dance of orishas, it was built the corpus that enabled to consider the polysemic range of the term trance. The Discourse Analysis applied in this study comes from Foucault and Bakhtin. These authors contributed for the understanding of the discursive scenario, as well as for the statements analysis. Moreover, it was used the Foucault‘s presuppositions as dispersion, archeology, discursive practices and the relationship between power-knowledge, and the conceptions of ideological sign and Bakhtin‘s dialogism when it was required. Therefore, the goal was not to confront the authors, but always use their concepts when one was more appropriate than the other. In the field of African studies the authors Bastide, Márcio Goldman, Reginaldo Prandi, Pierre Verger and Wagner Gonçalves were the base. At the end of the research it is intended do give important contributions on the attributed meanings for the ritualistic trance. / A dissertação que ora apresentamos é um estudo multiteórico e multimetodológico que se constitui na confluência da Análise do Discurso Religioso e a Antropologia Africanista. Tendo como objeto o transe ritualístico no Candomblé Ketu, percorremos enunciados verbais e não-verbais em busca dos efeitos de sentido dessa prática. Entendendo o Discurso como um ―conjunto de enunciados‖, levantamos enunciados de diversas semioses a fim de compreendermos como o transe gera sentido e que sentidos são possíveis a partir das posições de sujeito e das regras de emergência de tais enunciados. O Candomblé é uma religião formada a partir da diáspora africana nas Américas, como sua formação não é homogênea, surgiram variações de culto em partes do território nacional. O Candomblé que estudamos é de origem Ketu, formado basicamente pelos africanos de etnia yorubá e jeje, vindos da África Ocidental. A comunidade que foi o lócus dessa pesquisa é o Ilê Axé Igbem Balè, liderado pela matriarca Mãe Jane d‘Omolu, situado em Aparecida de Goiânia, região metropolitana da Capital. Reunindo enunciados orais coletados em entrevistas com a comunidade, descrições de caderno de campo a partir da etnografia da comunidade, estudos da literatura especializada e análise interpretativa da dança ritual dos orixás, construímos um corpus que nos possibilitou considerar a amplitude polissêmica do termo transe. A Análise do Discurso que lançamos mão nesse estudo está ancorada em Foucault e Bakhtin. Esses autores contribuíram para o entendimento desse cenário discursivo bem como para análise dos enunciados. Utilizamos os pressupostos foucaultianos como dispersão, arqueologia, práticas discursivas e a relação poder-saber e as concepções de signo ideológico e dialogia de Bakhtin quando foi necessário. O intuito, portanto, não era o de confrontar os autores, mas nos valermos de seus conceitos sempre que um fosse mais adequado que do outro. No campo dos estudos africanistas tivemos como base os estudos de Bastide, Márcio Goldman, Reginaldo Prandi, Pierre Verger e Wagner Gonçalves. Ao final da pesquisa prentendemos dar importantes contribuições sobre os sentidos atribuídos para o transe ritualístico.

Le Cajón est un rituel de possession cubain dont la musique est une composante essentielle. Une approche musicologique et une étude d’anthropologie religieuse combinées permettent de mettre en avant les spécificités du Cajón au sein des différents cultes afro-cubains à La Havane. Considérant le Cajón comme un fait social total, cette recherche propose d’analyser la complexité du rituel en prenant en compte les niveaux social, musical autant que religieux. De fait, l’analyse montre que le Cajón s’inscrit de diverses manières dans la pratique religieuse des cultes afro-cubains, en dépassant même parfois le cadre. Le Cajón comprend une suite de rites (Misa, Biagué, Chamalongo, sacrifice et Toque) ancrés dans un espace sacré où chaque participant a un rôle bien identifié. L’analyse d'une séance de rituel et des interactions qui s’y produisent nous permettent de définir le rôle de la musique. Celle-ci s’adapte en permanence au rituel : elle structure le temps rituel, participe à l’induction et à la socialisation de la transe de possession. Les musiciens, comme officiants, exploitent de manière créative des systèmes mélodiques et des motifs rythmiques associés à la musique de rumba, de la makuta et du palo monte. La superposition de répertoires et de systèmes musicaux engendre une complexité sur le plan sonore. Nous parvenons à la conclusion que l’analyse musicale constitue une clef pour la compréhension du rituel. / The Cajón in Cuba is both music and a possession ritual. The combined approach of musicology and religious anthropology highlights the specificities of the Cajón. Therefore, it is possible to position the musical and ritual practice of Cajón among different Afro-Cuban cults in Havana. Considering the Cajón as total social fact, this research aims to analyze the complexity of ritual taking into account social, musical and religious aspects. The analysis shows that the Cajón can be recognized in different way among religious practices of Afro-Cuban cults, even sometimes coming out of its framework. The Cajón covers a sequence of rituals (Misa, Biagué, Chamalongo, sacrifice and Toque) embedded in a sacred space where every participant has a well-identified role. The analysis of one sequence of ritual and of interactions which happen enables the definition of the role of music. The music is permanently adapting to the ritual being one of its components: it structures the ritual time, it participates to the introduction and also to the socialization of the possession trance. The musicians as participants use in creative way melodic systems and rhythmic patterns associated to the music of rumba, makuta and palo monte. Overlapping of repertoires and musical systems generates a complexity concerning sound effects. We conclude that the musical analysis is a key for the understanding of the ritual.

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This essay investigates what may constitute a hypnotic digital artefact from a design standpoint. This essay is meant to help designers who want to create hypnotic digital artefacts in the shape of a game, or researchers who wants to further this field. With a case study analysing the game Cultist Simulator, this essay observes applications from this essay’s frameworks: NLP, Procedural Rhetorics, Flow, Trance, and Ericksonian Hypnosis. The case study serves to demonstrate how a larger scale reflection of intrinsic cross over points between hypnosis and the video game medium may take place within state-of-the-art discourse. This essay fulfils its design-aid purpose by charting factors that can be put in place to facilitate a trance and a hypnosis in a game, in a design table summarising design methods discussed. The means that may put a player’s mind in abeyance are posited here regarding how this may influence the game experience, including induction techniques, where suggestions are provided in how these might translate to a game format. Through its frameworks and case study, hypnotic content generation is put in focus, where this essay finds that games utilising metaphors and depicting inner spaces carry significance in this pursuit. It also finds that mirroring communication of the unconscious, such as adhering to rules of a dream state, and acknowledging the unconscious’ uses and capacities, has potential in this pursuit. Importantly, the essay includes a discussion on Cultist Simulator’s decadent aesthetics and its role in leading a player towards an alternate state of consciousness.

Parmi la multitude de manifestations de nature religieuse et spirituelle qui animent présentement la société occidentale contemporaine, une attire notre attention par son mode d’action et l’intérêt grandissant qu’elle exerce sur le public. Elle est mise en place, organisée et administrée par un nombre d’individus prétendant posséder des capacités spéciales, résultat d’une relation particulière entretenue avec un pouvoir qualifié par la plupart de spirituel. Ces personnages sont généralement nommés « médiums », mais peuvent aussi être appelés suivant le nom de leur pratique qu’ils développent. Ainsi, celui qui prétend pouvoir « voir » le passé et l’avenir d’une personne est appelé « voyant » et sa pratique est appelée la « voyance ». Celui qui se réclame de la capacité de guérir des maladies et d’identifier leur cause par un contact privilégié avec son pouvoir spirituel est appelé guérisseur et sa pratique est appelée guérison. Ceux qui peuvent se mettre en contact avec les âmes des personnes décédées, chasser des esprits qui tourmentent des individus ou hantent des maisons et des lieux sont appelés médiums ou « médiums exorcistes » et leur pratique est l’exorcisme. Nous regroupons toutes ces manifestations en termes de « pratique médiumnique manifestée en marge des institutions établies » vu la caractéristique sous-tendant son expression : elle se produit en dehors d’un cadre institutionnel . À la suite des entrevues menées auprès d’un certain nombre de médiums, clients et individus ayant entendu des récits d’expériences de séance médiumnique, nous nous proposons de comprendre la manière dont cet univers de pratiques fonctionne. Nous cherchons également à déterminer comment il est possible de parler de l’émergence d’une expression inédite de pratique médiumnique selon la modalité qui la structure et la manière dont elle approfondit sa dimension croyante et idéologique. Nous séparons notre travail en trois parties distinctes. Dans la première, nous nous proposons de survoler la pratique médiumnique manifestée en marge des institutions établies à partir des témoignages des médiums qui ont participé à notre étude. La seconde partie de notre travail révèle l’image de cette pratique à partir du point de vue des clients qui ont fait appel aux services des médiums et ceux qui sont entrés en contact avec des récits décrivant des expériences vécues en séance médiumnique. La troisième partie est vouée à l’analyse de la pratique médiumnique manifestée en marge des institutions établies. Nous concevons cette dernière en deux temps. Le premier fait la lecture de plusieurs expressions médiumniques réparties dans le temps et l’espace afin de cerner différentes constantes régissant ces manifestations. Nos conclusions se confrontent à celles sur la pratique médiumnique manifestée en marge des institutions établies. Dans un second temps, nous analysons la pratique médiumnique manifestée en marge des institutions établies à partir des données fournies par les trois groupes de personnes interviewées afin d’en comprendre le mode de fonctionnement. Nous concevons le fonctionnement de cette pratique en trois étapes qui seront analysées à l’aide des travaux de plusieurs auteurs. L’étape précédant la séance et le rôle qu’elle joue pour la pratique médiumnique est analysée sous l’angle de la réflexion de l’anthropologue Jeanne Favret-Saada. La séance médiumnique, son mode d’implémentation et son efficacité sont analysés grâce à la réflexion de l’anthropologue Marc-Antoine Berthod sur le travail des voyants. La dernière partie de la pratique médiumnique, l’après-séance, sera analysée à l’aide de la dynamique entre « croire » et « savoir », et entre « instituant » et « institué » telle qu’élaborée par le théologien philosophe et historien français Michel de Certeau. Notre étude nous permet d’arriver aux conclusions générales suivantes : la pratique médiumnique manifestée en marge des institutions établies n’est pas l’expression d’une valorisation institutionnelle. Elle est l’expression de manifestations individuelles mises en place par ses représentants médiums. Chaque étape qui la compose est représentée par une série des stratégies capables, par leurs actions concertées, d’assurer sa pérennité. L’acte de croire participe activement à chacune de ces étapes, mais d’une manière sélective selon le parcours de chaque client. La pratique médiumnique manifestée en marge des institutions établies incarne par ses spécificités une nouvelle expression du phénomène médiumnique. / Among the myriad forms of religious or spiritual practices stirring contemporary Western society right now, one attracts our attention by its mode of operation and mounting public interest in this phenomenon. It is set up, organized and managed by a number of individuals claiming to have special abilities due to their unique relationship with a power qualified by most as spiritual. These individuals are usually known as "mediums" but may also be referred to by the name of their particular practice. Someone who claims to be able to "see" a person's past and future is called a "psychic" and their practice is called "clairvoyance." A person who claims the ability to heal illnesses and identify their cause through a special contact with their spiritual power is called a healer and their practice, healing. Those who can make contact with the souls of the deceased, cast out spirits that torment individuals or haunt homes and places are called mediums or "exorcist mediums" and their practice is exorcism. We describe these practices as "a mediumistic practice conducted on the margins of established institutions" since they happen outside the institutional framework. Based on interviews with mediums, clients, and individuals who have heard accounts of mediumistic séances, we seek to more fully understand the approach employed by practitioners in this domain. We also hope to determine whether, based on its structural modality, we are seeing the emergence of a new expression of mediumistic practice, and how this reinforces the associated faith and ideology. Our work is grouped into three distinct parts. In the first part, we conduct an overview of mediumistic practice conducted on the margins of established institutions based on the personal accounts of mediums who are taking part in our study. The second part of the research portrays this practice from the perspective of clients who have requested the services of mediums and people who have heard stories describing others’ experiences of mediumistic séances. The third part consists in an analysis of mediumistic practice conducted on the margins of established institutions. This last part is conducted in two phases. In the first phase, we interpret various mediumistic practices as they occurred over time and place to identify any constants. Our conclusions are set against those concerning mediumistic practices conducted on the margins of the established institutions. In the second phase, we analyze mediumistic practice conducted on the margins of the established institutions based on data provided by our three groups of interviewees with a view to obtaining an understanding of its functioning. We conceive three stages of functioning and draw on the works of several authors to aid us in analyzing them. The stage preceding the session and the role it plays for mediumistic practice is analyzed from the perspective of the anthropologist Jeanne Favret-Saada. The mediumistic session, its implementation method and its effectiveness are analyzed using the anthropologist Marc-Antoine Berthod’s reflections on the work of psychics. For the last stage of the mediumistic practice, the after-session, our analysis refers to the dynamic between "believing" and "knowing" and between "instituting" and "instituted" as the French theologian-philosopher and historian Michel de Certeau elaborated. Our study leads us to the following general conclusions: mediumistic practice conducted on the margins of established institutions is not an expression of institutional valorization. It is the expression of individual manifestations enacted by its psychic representatives. Each stage of the process is represented by a series of strategies capable, through their concerted actions, of ensuring its continuity. The act of believing is an active element in each of these stages, but in a selective way, associated with the path of each client. Mediumistic practice conducted on the margins of established institutions embodies by its specificities a new expression of the mediumistic phenomenon.

No description available.