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Dissertação de mestrado em Comunicação, Arte e Cultura

Témoigner avant et après la guérison. Ce que le témoignage fait à la communauté.

Trois ans après avoir témoigné de son mal chronique, une fidèle s'exprime à nouveau devant sa communauté, une Église évangélique de type charismatique. Elle partage la nouvelle de sa guérison miraculeuse. L'analyse comparée de ces récits, ainsi qu'une description ethnographique des célébrations durant lesquelles ils sont émis, montre comment l'énonciation de la croyante est encadrée par le pasteur. Une approche pragmatique et énonciative permet de ressaisir simultanément cet encadrement au plan institutionnel et interactionnel. On verra alors comment cette parole publique contribue à redéfinir la perception que la communauté a de Dieu et d'elle-même. Chacune des situations de témoignage renvoie ainsi à deux façons présentes au sein de l'évangélisme charismatique de se rapporter au surnaturel qui ont un impact sur l'organisation des Églises locales.Three years after sharing publicly about her chronic illness, a believer addresses again her congregation, an Evangelical church with Charismatic leanings. She shares the news of her miraculous healing. A comparative analysis of those testimonies and on ethnographic descriptions of the worship services during which she spoke will show how the pastor frames the believer's enunciation. A pragmatic and enunciative approach recaptures simultaneously both interactional and institutional levels. It will appear that the public speech contributes to redefining the congregation's perception of God and of itself. Both testimony settings show two ways, within Charismatic Evangelism, to refer to the supernatural. Those ways have an impact on the organization of the local churches.

The Outlaw Pirate Heroine, An Analysis of a Durgā Figure in a 1935 Prabhat Film

(Résumé de l'ouvrage) She kills and destroys. She causes illness and disaster. The wild goddess evokes fear and terror. People worship her with blood-sacrifices and alcohol in order to appease her rage, but also in order to participate in her power for she is at once a force of destruction and a force of regeneration, of life, and of sexuality. Her creative violence reflects the ambivalent power of nature. The idea of frightening goddesses is preserved in regionally different forms throughout South Asia. The Institute for the Science of Religions, University of Berne, and the Museum of Anthropology of the University of Zurich, coordinated a symposium on wild goddesses in India and Nepal. The papers and reports on ongoing research presented at this symposium are published in this volume.

The philosophical foundations of classical "rDzogs chen" in Tibet : investigating the distinction between dualistic mind (sems) and primordial knowing (ye shes)

While the syncretistic Tibetan tradition known as rDzogs chen ("Great Perfection") has attracted considerable attention over the past few decades, its philosophical foundations remain largely unknown to those unacquainted with its primary sources. This thesis looks at the essentials of rDzogs chen philosophy through the lens of two principal distinctions that the tradition has considered indispensable for understanding its distinctive views and practices: dualistic mind (sems) versus primordial knowing (ye shes) and dharmakâya versus the 'ground of all' (kun gzhi) conditioned experience. Arguing that the distinctions provided classical rDzogs chen scholars with a crucial framework for (a) articulating the necessary conditions of nondual primordial knowing, the conditio sine qua non of rNying ma soteriology, and (b) schematizing the relationship between the exoteric and esoteric vehicles of Indian Buddhism within a unifying conception of the Buddhist path as the progressive disclosure of primordial knowing, the thesis shows how the rDzogs chen philosophy of mind has been integral to the tradition's complex soteriology. The thesis consists of two parts: (1) a detailed philosophical investigation of the distinctions and (2) an anthology of previously untranslated Tibetan materials on the distinctions accompanied by critical editions and introductions. The first part systematically invesigates the nature and scope of the distinctions and traces their evolution and complex relationships with Indian Buddhist Cittamâtra, Madhyamaka, Pramàriavàda, and Vajrayâna views. It concludes with an exploration of some soteriological implications of the mind/primordial knowing distinction that became central to rDzogs chen path hermeneutics in the classical period as authors of rDzogs chen path summaries used this distinction to reconcile progressivist sutric and non-progressivist tantric models of the Buddhist path. The translations and texts included in part two of the thesis consist of (a) a short treatise from Klong chen pa's Miscellaneous Writings entitled Sems dang ye shes kyi dris lan (Reply to Questions Concerning Mind and Primordial Knowing), (b) selected passages on the distinctions from this author's monumental summary of the rDzogs chen snying thig system, the Theg mchog mdzod (Treasury of the Supreme Vehicle), and (c) an excerpt on rDzogs chen distinctions taken from 'Jigs med gling pa's (1729-1798) 18th century Klong chen sNying thig path summary entitled Treasury of Qualities (Yon tan mdzod) along with a word-by- word commentary by Yon tan rgya mtsho (b. 19th c.).

Paleopathology of the commoners at Tell Amarna, Egypt, Akhenaten's capital city

The Egyptian Pharaoh Akhenaten initiated worship of a single god and established a new capital city (Tell Amarna) that was built and occupied only once from 1350-1330 BCE. This single short occupation offers a unique opportunity to study a short time period. The royal tombs have long been known and studied, but the location of graves for the common inhabitants has been an archaeological puzzle for more than 50 years. Recently four cemeteries have been located and the analysis of commingled bones from the South Tombs cemetery is presented here. The remains yield the following demographic profile: 53 adults with 19 females and 18 males; 14 juveniles between the ages of 5 and 17; and 3 infants. Arthritis and degenerative joint disease of the spine and joints indicates that DJD was not excessive. Only 2 to 8% of the adult population exhibits arthritis. There are 3 healed fractures of the arm (2 to 8% of the adult sample). There is 1 healed compressed fracture of the skull suggesting violence. The adult infection rate is between 2 and 8% with 3 healed and 1 active case of periostitis and no severe infections. Anemia is implicated by 23% of adult frontals exhibiting cribra orbitalia. Life for the common residents of Amarna appears to not have been as good as initially postulated.

Anàlisi de la influència dels canvis en els paleoclimes sobre la introducció i evolució del budisme en els països de l'Àsia oriental

S'examinen les possibles influències del canvi climàtic en l'extensió del budisme als països de l'extrem est asiàtic (Corea, Japó), a través de com varen condicionar les condicions de viatge i l'establiment de rutes de comerç entre els diferents països.

Tractament de la malaltia i mort al budisme tibetà : relació que estableix el practicant budista amb la malaltia en un cas real treballat amb el mètode biogràfic

Tractament de la malaltia i la mort a través del budisme tibetà i de l'experiència d'una practicant budista malalta de càncer. Anàlisis del relat de vida amb l'ajut del mètode biogràfic.

Reconstrucció del clima durant el viatge de Fa Xian : influències climatològiques en la introducció del budisme a la Xina

S'examinen les possibles influències del canvi climàtic sobre les motivacions i les condicions d'un dels grans pelegrins budistes xinesos del segle quart, en el seu viatge cap a la Índia a la recerca de texts sagrats.

Arnau de Montrodon y la catedral de San Carlomagno. Sobre la imagen y el culto al emperador carolingio en Gerona

In 1345, the unique worship of Saint Charlemagne was institutionalized in the cathedral of Gerona. The roots (and for many, the reasons) of this celebration are found in the existence of an old local legend, the well-known testimonies to which go back to the eleventh century. Nevertheless, a lengthy analysis of the facts that marked the life of the cathedral during the long permanence Amau de Montrodon had there—first in quality of canon (1297-1335) and later as bishop (1333-1348)- make it possible for us to verify that the promotion of the cult to San Charlemagne falls within a complex program of ideological and symbolic exaltation of the See of Girona that was designed by this notable and restlessly active ecclesiastic

La construcción del recinto imperial de Tarraco (provincia Hispania Citerior)

Gracias a los estudios del Dr. Hauschild en la Parte Alta de Tarragona se ha identificado una estructura urbana en tres niveles que se conoce como Concilium Provinciae Hispaniae Citerioris. La investigación posterior ha permitido confirmar las hipótesis del Dr. Hauschild, y ampliar el conocimiento del conjunto. En este artículo se presentan los últimos estudios referentes al Recinto de Culto, gracias a los trabajos del Plan Director de la Catedral de Tarragona y al proyecto Planimetría Arqueológica de Tárraco.

Ornament of Reason : an annoted english translation of rMa bya Byang chub brtson 'grus's : commentary to the Mūlamadhyamakakārikā

The present work contains an English translation of the Ornament of Reason (Tib. dBu ma'i rtsa ba shes rab kyi 'grel ba thad pa'i rgyan), an influential 12th century Tibetan commentary to a classic of Indian Buddhism, Nàgàrjuna's Root of the Middle Way (Skt. Mûlamadhyamaka-kârikâ Tib. dBu ma'i rtsa ba shes rab ces bya ba). The author, rMa bya byang chub brtson 'grus's, was among the first Tibetans to explicitly align themselves with the philosophical project of the 7th century Indian Madhyamaka teacher, CandrakTrti. With his stern revision and transformative re-employment of the epistemological framework that CandrakTrti otherwise scorns, rMa bya was however to develop an original and highly influential Madhyamaka interpretation.¦rMa bya's "topical outline" (Tib. sa bead) of his commentary is contained in the first appendix to the translation. The second appendix contains a digitalized version of the Rumtek edition of rMa bya's commentary, cross-referenced to the page numbers of the translation. The annotations contain concise explanatory remarks and suggestions for further reading, as well as identifications of the passages that rMa bya cites.

Marmora at the Tarraco of the Antonines: the assemblage of Sant Pau and Santa Tecla Hospital (Tarragona, Spain)

This paper presents an assemblage of marmora found during the archaeological excavation undertaken in 1992, a small part of the site where the Hospital of Sant Pau and Santa Tecla stands today, at Rambla Vella of Tarragona (Spain). Most of them are coloured marmora from a wide range of quarries: not only local (Santa Tecla stone, Alcover stone) and regional (broccatello) but also imported, such as giallo antico, pavonnazzetto, africano, portasanta, porfido rosso, serpentino, breccia di Settebasi. Even though some fine-grained, white marble fragments were also found, they are not being discussed here. Despite the small number of fragments recovered, this set is highly interesting as they were found in a clear, well-dated stratigraphical context: a soil from 125-150 AD that filled up some sort of building from Augustan times. The location of the site, on the limits of the upper part of the town, which was devoted to public areas (mainly related to the imperial worship, the provincial government and public), and the lower part of Tarraco, where the other activities (residential, colonial govern, etc) took place, is also significant. Therefore, both its location and its date are significant, as during this period the upper part of Roman Tarraco underwent major urban modifications which gave it the magnificence worthy of the capital of the largest province of the western part of Roman Empire.

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The paper engages the question of how traditional religion persist in an increasingly problematic and complex swiss context. In particular, the chapter looks at the phenomenon of charismatic worship as a vehicle for resignifying the meaning of chronic suffering, over and against the traditional evangelical expectation that worldly hardship is but a temporary trial, to be endured and overcome by true believers. The experience of ongoing physical and psychological suffering is mediated by ritualized narratives, which resituate the afflicted "stakeholders" as important models of Christian life. In so doing, these narratives richly dramatize the resolution of theodicy by showing that, far from being absent in the lives of sufferers, God is especially present.