Made available in DSpace on 2016-04-26T18:17:15Z (GMT). No. of bitstreams: 1 Gustavo Garcia da Palma.pdf: 1137319 bytes, checksum: 76b5b92accf97fed4960813084961ce6 (MD5) Previous issue date: 2008-04-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / It s very common Nowadays the use of technologies in communication processes in art. The coupling of prosthesis to the body and the cross-breeding of scenic languages happen. The analysis of these processes, most of them at least, is done under the director s, the choreographer s or the critic s perspective. The objective is the investigation of consciousness alteration for the actor based on the trance technique proposed by Jerzy Grotowski (1979, 2007), for a theater poor in technology . The hypothesis is the application of this concept in an art rich in technology: the Artmedia (MACHADO, 2002). An undisciplined and theoretical-practical methodology was used. M. McLuhan (1969, 1972), S. Pinker (1998, 2002), Y. R. G. Araújo (2005) e de P. M. Aguiar (2006) made it possible to conceive the technology as an organic/environmental process and overcome the dualism rich-poor inherent in Grotowski. The concept syntheticbody , created from the concept corpomídia (KATZ & GREINER, 2005), represents the refusal in altering itself. T. Richards (2001), R. Cohen (2004, 2003), M. Bonfitto (2002), R. Ferracini (2003), E. Barba (2006), R. Demarcy (in GUINSBURG, 2003) and others allowed a new interpretation of important theater authors like Aristóteles (1966), C. Stanislávski (1979) e J. Grotowski (op. cit.). A. Damásio (2000, 2004), S. Pinker (1998), D. C. Dennett (1997, 2006), Lakoff & Johnson (2002), R. Dawkins (2001a, 2001b), and others allowed the conception of consciousness in a healthy state, here, a parameter to identify and create altered states, which can be systemically understood from J. Vieira (2006, 2007). Consequently the actor s training system was called Alteration Procedures , and Jerry Grotowski s interpretation of the trance technique for the body could be reviewed and enlarged in high levels of technology in communication processes / É cada vez mais comum a utilização de tecnologias nos processos comunicacionais em arte. Acoplamentos de próteses ao corpo e hibridização de linguagens cênicas se sucedem. Tais processos, em sua maioria, são realizados sob a perspectiva do diretor, do coreógrafo ou do crítico de arte. Aqui é proposta uma análise pelo corpo em ação no meio. O objetivo é a investigação da alteração de consciência para o ator, com base na técnica de transe , proposta por Jerzy Grotowski (1979, 2007), para um teatro pobre em tecnologia. A hipótese é a aplicação deste conceito em uma arte rica em tecnologia: a Artemída (MACHADO, 2002). Utilizou-se de metodologia indisciplinar e teórico-prática. Autores como M. McLuhan (1969, 1972), S. Pinker (1998, 2002), Y. R. G. Araújo (2005) e P. M. Aguiar (2006) possibilitaram conceber a tecnologia como processo organismo/meio, e superar a dualidade rico-pobre inerente em Grotowski. O conceito corposintético , criado a partir do conceito corpomídia (KATZ & GREINER, 2005), representa a recusa em alterar-se. T. Richards (2001), R. Cohen (2004, 2003), M. Bonfitto (2002), R. Ferracini (2003), E. Barba (2006), R. Demarcy (in GUINSBURG, 2003) e outros permitiram a releitura de importantes autores da área teatral como Aristóteles (1966), C. Stanislávski (1979) e J. Grotowski (op. cit.). A. Damásio (2000, 2004), S. Pinker (1998), D. C. Dennett (1997, 2006), Lakoff & Johnson (2002), R. Dawkins (2001a, 2001b), e outros permitiram conceber os conceitos de consciência para ser possível identificar e criar estados alterados, entendidos sistemicamente a partir de J. Vieira (2006, 2007). Os princípios de treinamento do ator são tratados como Procedimentos de Alteração, e a leitura da técnica de transe de Jerzy Grotowski pôde ser revista e ampliada para o corpo em ambientes com altos índices de tecnologia nos processos comunicacionais

We have seen a connection between the ritual dances us humans have been engaging in for a huge part of our evolution and the rave-culture of today. How they both use music and the moving body as a vehicle to access states of being beyond the everyday life. By diving head first in the world of dance and trance we have discovered even more similarities that we today share with the humans 10.000 years ago than we ever could have imagined. We have with the help of interviews and our personal experience tried to capture what the trance means for the human today, and with our research we want to illustrate the similarities and differences between in digital world we live in today compared to the world we have lived in for thousands of years before the digital technology’s advance. This text has been our vehicle to analyse and discuss the things we still hold on to as humans even though the world around us has changed. / Vi har sett ett samband mellan de rituella danserna som människan har ägnat sig åt under en stor del av vår utveckling och dagens rådande rave-kultur. Hur de båda forumen använder musik och kroppen i rörelse som ett fordon för att ta sig till andra sinnesstadier bortom det vardagliga varandet. Genom att djupdyka ner i dansens och transens värld har vi stött på ännu större likheter vi idag delar med människan för 10.000 år sedan än vad vi någonsin hade kunnat ana. Vi har med hjälp utav intervjuer och egna upplevelser försökt att skapa oss en bild om vad transen har för roll hos människan än idag, och vill med denna undersökning belysa de likheter och skillnader i den digitala världen vi lever i idag gentemot den värld människan levt i under tusentals år innan den digitala teknologins frammarsch. Denna text har varit vårt fordon för att undersöka samt diskutera de som vi har hållit oss kvar vid som människor även fast omvärlden har förändrats.

This work studies the environment of contemporary alternative spirituality in the Czech Republic, specifically unusual spiritual experiences and techniques for inducing them. It is based on long-term field research utilizing the method of participant observation carried out primarily in the environment of neo-shamanism, but also the use of psychedelics, dark therapy, and other movements and practices. I perceive and analyze these practices both as psychotechnologies - i.e. techniques through which their users strive to alter their thinking - as well as spiritual techniques aimed at establishing and cultivating a relationship with the spiritual world. The focus of this study is a comparison of neo-shamanism and other practices in three main aspects: the induction of experiences, the connection between spiritual experiences and the actor's life as a whole, and the changes in the perception of reality brought about by long- term practicing. I point out that in all these areas, techniques traditionally thought of as closely related exhibit fundamental differences. A non-negligible part of this study consists of methodological and theoretical considerations. I show that the field of alternative spirituality has many specifics compared to other religious environments, and that mainstream methodological...

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Les pratiques religieuses dans les pays de l’Atlantique Nord se transforment et on observe pour une partie de leur population le passage d’un « croire institutionnalisé » à une spiritualité influencée par diverses traditions, dont certaines ont fait leur apparition sur ce territoire au milieu du 20e siècle. Le présent mémoire vise à mettre en lumière une des facettes de la diversité religieuse contemporaine; suite aux questionnements qui ont surgi au long du travail, il aborde aussi certains enjeux sous-jacents à l’analyse d’un groupe religieux en anthropologie, notamment comment aborder le terrain et comment considérer un tel groupe. J’ai choisi pour ce faire de décrire un groupe religieux québécois qui est lié à un culte afro-brésilien – l’umbanda– et qui est membre d’un réseau transnational de temples. J’examinerai d’abord comment l’umbanda s’est développée au Brésil, car cela fournira des indications pertinentes sur, entre autres choses, l’éventuelle perméabilité de cette tradition, une fois le groupe implanté dans un pays de l’Atlantique Nord. J’examinerai ensuite le type de transnationalisation qui a présidé à la naissance du temple à Montréal, car cette analyse offre des indices permettant de déterminer comment un tel groupe s’insère dans le paysage religieux de divers pays. Enfin, en me penchant sur les pratiques religieuses des membres du groupe, je tenterai de dégager certaines particularités locales. / Religious practices in North Atlantic countries are evolving, and there are particular cases where one can observe a changeover from institutional beliefs towards forms of spirituality issuing from a variety of traditions, many of which appeared on the scene towards the middle of the 20th century. The present thesis aims to shed some light on one facet of contemporary religious diversity; following up on questions which arose in the course of this exploration, it also addresses issues underlying the anthropological analysis of religious groups, for instance how to approach fieldwork, and how to consider such a group. To this end I have chosen to describe a religious group in Quebec which is linked to an Afro-Brazilian cult named Umbanda, and which is part of a transnational network of Umbanda temples. I shall begin by setting out how Umbanda developed in Brazil, since this informs us as to, for instance, the likelihood of permeability of such a tradition once it is “planted” in Northern soil. I will then analyse the type of transnationalisation that was at work when the Montreal group was set up, since this provides relevant indicators allowing us to determine how the group settles into the religious landscape of different countries. Finally, by examining the religious practices of members of the group, I shall attempt to elucidate a number of distinctive local features.

Includes bibliographical references (leaves 106-115) / The purpose of this study is to critically analyse selected scholarly views on the visionary experiences during Jesus’ baptism. Modern scholars have different opinions about the reports in the New Testament on Jesus’ baptismal visionary phenomena. Some scholars interpreted the events as Jesus’ actual seeing or vision and others accept it as literary creations by the authors, to make sense of the reports on seeing and hearing that are hard to understand. Reports like a Spirit descending in the form of a dove are extraordinary for most people and pose interpretive challenges. The two distinct trends identified in the study of visionary experiences are those who take the text on the visions literally and those who see them as literary creations. There is a new trend in biblical scholarship, which is comparative and invokes insights from cross-cultural research in order to understand the accounts of the visions as altered states of consciousness (ASC). These views are also presented, compared and evaluated selecting three major views from modern New Testament scholars. Among the scholars identified, who take the baptism visions literally, are Dunn, Meier, Marcus, Hurtado, Borg and Webb. The scholars selected, who consider the baptism visions as literary creations, are Sanders, Crossan, Miller and Strijdom. The scholars, who contributed to the new development in interpreting the texts on visionary experiences as ASC, are Pilch, Davies and DeMaris. Pilch uses the theoretical model of ASC and understands it differently from those used by Davies and DeMaris on which they base their interpretations. A scientific explanation of ASC is built from theories about how the brain and culture, together, create certain states of consciousness. All these views are analysed based on the scholarly interpretations from the three definitive trends in the visions research, comparing the caretaker versus critical at a meta-analysis level. / Biblical and Ancient Studies / M.A. (Biblical archaeology)

Les pratiques religieuses dans les pays de l’Atlantique Nord se transforment et on observe pour une partie de leur population le passage d’un « croire institutionnalisé » à une spiritualité influencée par diverses traditions, dont certaines ont fait leur apparition sur ce territoire au milieu du 20e siècle. Le présent mémoire vise à mettre en lumière une des facettes de la diversité religieuse contemporaine; suite aux questionnements qui ont surgi au long du travail, il aborde aussi certains enjeux sous-jacents à l’analyse d’un groupe religieux en anthropologie, notamment comment aborder le terrain et comment considérer un tel groupe. J’ai choisi pour ce faire de décrire un groupe religieux québécois qui est lié à un culte afro-brésilien – l’umbanda– et qui est membre d’un réseau transnational de temples. J’examinerai d’abord comment l’umbanda s’est développée au Brésil, car cela fournira des indications pertinentes sur, entre autres choses, l’éventuelle perméabilité de cette tradition, une fois le groupe implanté dans un pays de l’Atlantique Nord. J’examinerai ensuite le type de transnationalisation qui a présidé à la naissance du temple à Montréal, car cette analyse offre des indices permettant de déterminer comment un tel groupe s’insère dans le paysage religieux de divers pays. Enfin, en me penchant sur les pratiques religieuses des membres du groupe, je tenterai de dégager certaines particularités locales. / Religious practices in North Atlantic countries are evolving, and there are particular cases where one can observe a changeover from institutional beliefs towards forms of spirituality issuing from a variety of traditions, many of which appeared on the scene towards the middle of the 20th century. The present thesis aims to shed some light on one facet of contemporary religious diversity; following up on questions which arose in the course of this exploration, it also addresses issues underlying the anthropological analysis of religious groups, for instance how to approach fieldwork, and how to consider such a group. To this end I have chosen to describe a religious group in Quebec which is linked to an Afro-Brazilian cult named Umbanda, and which is part of a transnational network of Umbanda temples. I shall begin by setting out how Umbanda developed in Brazil, since this informs us as to, for instance, the likelihood of permeability of such a tradition once it is “planted” in Northern soil. I will then analyse the type of transnationalisation that was at work when the Montreal group was set up, since this provides relevant indicators allowing us to determine how the group settles into the religious landscape of different countries. Finally, by examining the religious practices of members of the group, I shall attempt to elucidate a number of distinctive local features.