Eclipses, razón y superstición en las vidas de Nicias y Dión de Plutarco

A partir de un abordaje retórico-literario, nuestro objetivo es indagar las representaciones discursivas de los elementos supersticiosos en la biografía de Nicias y en la de Dión. Tomaremos como ejemplo el eclipse de luna narrado en Nicias 23 y reiterado en Dión 24, para demostrar que mediante la repetición del ejemplo en dos contextos distintos Plutarco nos invita a reflexionar sobre la superstición de un modo más atractivo que la mera exposición teórica de doctrinas filosóficas.

Tifones y gigantes en el mundo macedonio: el rey como símbolo del orden cósmico

Este artículo analiza la existencia de un posible ritual en la antigua Macedonia que fuese similar al Akîtu babilonio. Pensamos que la victoria de Zeus sobre sus enemigos en la gigantomaquia y tifonomaquia fue celebrada por los reyes macedonios para fortalecer su posición en el poder. Aunque no hay evidencias directas de ello, tenemos una serie de diferentes fuentes en las cuales los macedonios están relacionados directa o indirectamente con Tifón y los gigantes. Además, la estratégica importancia del monte Olimpo para los macedonios nos hace pensar que la victoria de Zeus sobre las fuerzas del mal fue conmemorada de alguna forma por ellos.

El ritual en los "Textos de las Pirámides": sintaxis, texto y significado

Este trabajo pretende explorar la dimensión ritual en los Textos de las Pirámides, el corpus de literatura religiosa extensa más antiguo de la humanidad. La naturaleza variada de sus componentes textuales ha impedido que los egiptólogos comprendan en profundidad las complejidades de la colección y los contextos originales en los que estos textos (ritos) aparecieron. La aplicación de la teoría del ritual, principalmente la aproximación de la sintaxis ritual, ofrece a los investigadores un marco excelente de análisis e interpretación del corpus, su estructura y función. Sujeto a las reglas de la sintaxis ritual es posible exponer los múltiples niveles de significado en el corpus para la resurrección y salvación del difunto.

Post tenebras spero lucem : Alquimia y ritos en el Quijote y otras obras cervantinas

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis. Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.

Favela não é o lugar, são as pessoas . Desconstruindo a relação entre lugar e violência no Sarney e no Japão, Natal/RN

The city is the privileged place construction of social and political life, and the gathering of social groups. Meeting place, the diversity and possibilities. But the urban universe which cities belong is not a homogeneous whole. There are spaces demarcated and valued ideologically creating antithetical images about places that are now recognized as violent or dangerous. Peripheral urban situations of unprivileged add to theprejudices to the origin of place within the neighborlyallotments José Sarney and Novo Horizonte (Japan Slum) / Natal-RN, which are reproduced in narratives of everyday life. Spatial divisions are exploited, mixed and repeated to maintain social distances through rites of separations and dichotomies such as neighborhood/joint housing, allotment/slum and the people of the high place/the people of the down place. Social categories such as buraco(hole) and cabras (goats) are evoked to interpret the world of violence and places regarded as dangerous. The prominence of hypermasculinity and perception of children and adolescents living on the outer elements are brought up to the interpretation of images evoked in interviews with residents and their neighbors

Du libéralisme à l’anarcho-capitalisme : l’étatisme contemporain et ses antidotes

L'État est une organisation qui revendique et réussit généralement à faire respecter un monopole ultime de la force sur un territoire donné. Un tel monopole se traduit par l’imposition de sanctions à quiconque utilise la force sans une permission spécifique ou générale du monopoleur. Certes, il y a des conditions d'existence de l’État que cette définition ne saisit pas -une certaine reconnaissance de sa légitimité, par exemple-; elle ne réussit pas la tâche difficile de formuler des conditions suffisantes de l'existence de l’État. Mais elle se rapproche suffisamment de l’acception ordinaire du terme et elle nous servira assez bien pour que l'on s’en satisfasse. La revendication et l'exercice habituel d’un monopole ultime de la force constituent certainement, à tout le moins, des conditions nécessaires de l’existence de l'État. En plus de sa compatibilité avec ce que l'usage général perçoit comme le plus petit commun dénominateur, l'expérience historique ou la nature de l'État, cette définition offre l'avantage important de ne rien présumer de la question de l'État, de son fonctionnement de sa finalité, de son utilité et de sa moralité, bref de sa justification. C'est une pétition de principe trop courante que d'inclure dans la définition de l'État les fondements de sa justification. Tel qu’il est vécu, l’État, et surtout l'État démocratique moderne, ressemble fort à un rituel, un ensemble d'actions, de gestes et d'incantations que l’on répète sans effet et dont la véritable valeur réside dans leur répétition même. On chante l’hymne national; on vote tous les deux , quatre ou sept ans; les projets de loi présentés par la majorité parlementaire sont votés en première, deuxième et troisième lecture; on répète que l'État c'est nous. Ces rites ne sont pas nécessairement inoffensifs : les dieux ont toujours aimé les sacrifices. Mais l'une des fonctions sociales du rite, suggère Kenneth Boulding, est de contrer la frustration agressive que les problèmes insolubles engendrent chez les hommes, en leur fournissant un placebo pour solution. Ainsi agiraient les rituels sociaux , la magie, les cérémonies religieuses et les techniques comptables mêmes. Ajoutons le rituel étatique, qui répond au problème redoutable de légitimer une organisation qui prétend employer la force pour imposer l'harmonie. […]

Muzyka i muzyczność prozy japońskiej okresu Heian (794-1192)

Wydział Neofilologii: Katedra Orientalistyki

Design as a critical research

Historically the imaginary and the hegemonic thinking, in the Western globe north, has been marked by the epistemology and capitalists archetypes. Notwithstanding the design seem as a practice and discipline shielded on a simplistic discourse of functional / communicative efficiency, wandering through by multiple aestheticism apparently neutral in relation to the symbolic, but in fact they never are, because what really hapens is that the aesthetic appearance of the generated forms will always be a review of the powers ruling. We start from the understanding that the act of creating an aesthetic artifact, will also be a movement of inscription in a discursive platform (that precedes it), is in itself an narrative act and that fact represent a certain take place in relation to certain symbolic reality. On reflection shown if it sees design as a discipline and / or an instrument of action, whose operational relevance tends to question and simultaneously rehearsing a response, in which more than why interests answer to why. Apparently the design is a content mediator, but also, it is structure, is body, is idea. We think a design praxis as discipline and enrollment tool of critical thought and social transformation. For guiding research in this text, we propose the following question: Can the Design want for themselves an engagement with the symbolic in order to be an active part in the production of critical thinking in the place where it belongs? Methodologically our argument will be present in two differents moments: 1. a first, exploratory nature where we rescue the draw issues in the practice of design and 2. a second analytical nature concerning the subject issues (graphic and / or utility ) design and how it incorporates formal rites, political events and social practices of contemporary everyday life. We consider the praxis of design as a discipline and critical thinking enrollment tool as agents of social transformation. With this study we seek for contribute phenomenology design by studying the artifacts of configuration as well as the possible messages they convey and what impact they may have on the social network.

Współczesne rytuały przejścia z dzieciństwa do dorosłości: baśń o Śpiącej Królewnie

In the paper, I make references to the psychological process of passing from childhood to adulthood. In contemporary times, this process is spread in time, its boundaries are blurry and it is difficult to find in it the primordial initiation rituals known among primitive tribes. I call these phenomena the Sleeping Beauty syndrome, and compare the contemporary rites of passage from childhood to adulthood to this very fairy tale, in particular to its psychological readings. The theoretical framework for my considerations is based on a selection of anthropological rite concepts and elements of methodological concepts of studying fairy tales, such as structural and psychoanalytical approaches. My psychopedagogical analysis of the Sleeping Beauty fairy tale through the category rite of passage thus begins with defining this category underlining the possibility of using it in various sciences and referring to the fairy tale as a contemporary space for ritual initiation experience.

CHRONOMETRY OF LATE ENEOLITHIC AND ‘EARLY BRONZE’ CULTURES IN THE MIDDLE DNIESTER AREA: INVESTIGATIONS OF THE YAMPIL BARROW COMPLEX

The paper discusses the 2010-2015 studies of the radiocarbon chronology of Podolia ‘barrow cultures’ on the left bank of the middle dniester . The studies have relied on series of 14 C dates for the Klembivka 1, Pidlisivka 1, Porohy 3a and Prydnistryanske 1 sites determined in Kyiv and Poznań laboratories . They are the first attempt to construct a regional (‘Yampil’) radiocarbon scale for ‘Early Bronze’ funerary rites (4th/3rd-2nd millennium BC) as practised by barrow builders – the communities of the Tripolye and Yamnaya cultures – and the secondary barrow users – the designers of necropolises located on barrows – belonging to the Catacomb, Babyno and Noua cultures.

Sauvegarde et valorisation du patrimoine culturel immatériel du Sénègal: projet de création d'un écomusée des pratiques divinatoires et curatives

7 RESUME/ABSTRACT Au Sénégal, il existe des pratiques culturelles et cultuelles, séculaires que l’on retrouve au niveau de toutes les composantes ethnolinguistiques. Une donnée qui nous interpelle, chacun en ce qui nous concerne, et nous invite à repenser le devenir de nos spécificités et particularités culturelles face aux assauts répétés et multiformes de la modernité. La caractéristique qui entoure les rites et rituels est le plus souvent sujette à plusieurs formes d’interprétations fantaisistes et parfois dévalorisantes. Force est de reconnaître que le recours à la médecine moderne ne saurait pleinement répondre à ce besoin de tranquillité et de sérénité mystique qui habite chaque africain en général et chaque sénégalais en particulier. Il s’agit ici, pour l’africain et en ce qui nous concerne le sénégalais, de trouver une tranquillité psychologique et une assurance symbolique propres à créer les conditions d’une guérison physique et/ou morale. En ce sens que l’emprise du modernise ne peut aucunement influer totalement sur cette croyance ancestrale que bon nombre de sénégalais, et pas des moindres, ont en l’endroit de ces pratiques. Une prédisposition culturelle sous-tendue par des préoccupations cultuelles qui font l’objet d’une communion agissante entre les différents membres des communautés. Une prise de conscience qui se manifeste à travers des cérémonies ponctuellement organisées et présidées par des prêtres et prêtresses. Notre présente étude participe de la recherche d’un juste équilibre spirituel et temporel apte à offrir une possibilité de concilier les aspects traditionnels des spécificités culturelles de nos composantes ethnolinguistiques avec ce qui constitue les contraintes et exigences de la modernité. Il reste certes évident que cette opposition a généré une sorte de fracture culturelle en véhiculant une autre manière de voir, mais surtout de percevoir nos traditions et coutumes. Cependant à l’heure d’un redimensionnement et d’une adaptation contextuelle de ce qui constitue nos valeurs identitaires, il nous revient de procéder à une démarche de sensibilisation et d’explication pour conférer plus de lisibilité à nos expressions culturelles. La mise en place d’un écomusée des pratiques divinatoires et curatives, est un moyen moderne et pratique de sauvegarde et de valorisation des savoirs et connaissances thérapeutiques endogènes. Outre la création d’emplois et de revenus, cette infrastructure sera une vitrine du patrimoine local qui favorisera le développement d’un tourisme culturel source de devises et vecteur de développement local; ABSTRACT: In Senegal, there are cultural and religious practices, ancient that we find in all the ethno-linguistic components. A given that challenges us, each in our case, and invites us to rethink the future of our cultural specificities and characteristics and multifaceted face of repeated assaults of modernity. The characteristic surrounding the rites and rituals is usually subject to various forms of demeaning and sometimes fanciful interpretations. We must recognize that the use of modern medicine can not fully meet this need of tranquility and mystical serenity that inhabits every African in general and Senegal in particular each. This is, for Africa and for us Senegalese, find a psychological tranquility and symbolic own insurance to create conditions for physical healing and / or legal. In that the grip of modernizing can in no way affect totally on this ancient belief that many Senegalese, not least, have the place of such practices. A cultural predisposition underpinned by cultic concerns that are the subject of an active communion between the community members. An awareness that manifests itself through occasionally organized ceremonies presided over by priests and priestesses. Our present study involved the search for a fair balance spiritual and temporal able to offer an opportunity to reconcile the traditional aspects of the cultural specificities of our ethno-linguistic components with which constitutes the constraints and demands of modernity. While it remains clear that this opposition has generated a kind of cultural divide by conveying a different way of seeing, but above all to collect our traditions and customs. However at the time resizing and contextual adaptation of what constitutes our identity values, it is our responsibility to conduct an outreach approach and explanation to give greater clarity to our cultural expressions. The establishment of a museum of divination and healing practices, is a modern and convenient way to backup and recovery of therapeutic knowledge and endogenous knowledge. In addition to creating jobs and income, this infrastructure will be a showcase of local heritage that promote the development of cultural tourism source of foreign exchange and local development vector.

A PRELIMINARY SURVEY OF ANIMAL HANDLING AND CULTURAL SLAUGHTER PRACTICES AMONG KENYAN COMMUNITIES: POTENTIAL INFLUENCE ON MEAT QUALITY

Kenya is composed of over 40 ethnic communities who practice varied methods of animal handling and slaughter. Socio-cultural and religious traditions have the potential to influence animal handling and slaughter practices. These influences have, however, not been documented in the literature as far as the author is aware. Also, the literature has documented the connection between the manner of animal treatment and meat quality, but this is rarely discussed in the literature in Kenya; this connection is important as it informs modern meat trade practices by Kenyans as they trade in the global arena. This survey aimed to mainly establish and document the animal slaughter practices among Kenyan communities, and, to also highlight any current provisions related to meeting modern animal welfare requirements, animal handling procedures in the meat trade and discuss their potential influence on meat quality available in commerce in Kenya. This preliminary study surveyed the slaughter practices among 10 different Kenyan communities through a semi-structured questionnaire, focus group discussions and individual interviews. The survey demonstrated that different Kenyan communities practice varied methods of animal slaughter depending on whether the animal being slaughtered is for public feasting, domestic consumption or commercial merchandizing. The Kenyan communities surveyed in this study depend mainly on males to slaughter livestock for females preparing it for domestic use using a number of instruments and methods. For small stock for domestic consumption, females may slaughter the animal except for Muslims whose males have to slaughter the animal with a special knife (a Khalef) according to Muslim rites to render it Halal. Large stock is invariably slaughtered by males irrespective of the community, and the manner of use of the carcass. Gender, age, religion, community and the size of the animal were the major determinants of the method of animal slaughter. The animal welfare issues highlighted in the survey and related to the handling and slaughter of livestock have important implications for meat quality during commercial merchandizing. There is an apparent need to provide education to herders, livestock handlers, employees and management in the livestock industry in Kenya on the relationship between animal welfare requirements, animal handling procedures and meat quality. Such awareness can potentially improve the quality and economic value of the meat available in commerce.

Favela não é o lugar, são as pessoas . Desconstruindo a relação entre lugar e violência no Sarney e no Japão, Natal/RN

The city is the privileged place construction of social and political life, and the gathering of social groups. Meeting place, the diversity and possibilities. But the urban universe which cities belong is not a homogeneous whole. There are spaces demarcated and valued ideologically creating antithetical images about places that are now recognized as violent or dangerous. Peripheral urban situations of unprivileged add to theprejudices to the origin of place within the neighborlyallotments José Sarney and Novo Horizonte (Japan Slum) / Natal-RN, which are reproduced in narratives of everyday life. Spatial divisions are exploited, mixed and repeated to maintain social distances through rites of separations and dichotomies such as neighborhood/joint housing, allotment/slum and the people of the high place/the people of the down place. Social categories such as buraco(hole) and cabras (goats) are evoked to interpret the world of violence and places regarded as dangerous. The prominence of hypermasculinity and perception of children and adolescents living on the outer elements are brought up to the interpretation of images evoked in interviews with residents and their neighbors

A comunidade pitagórica : tipologia e identidade

Os modelos gregos clássicos de associações são fundamentalmente de dois tipos: o thíasos e a hetairía. Enquanto o primeiro está mais diretamente ligado à prática comum de cultos, à partilha de ritos e saberes mistéricos, a hetairía está mais ligada à idéia de uma associação de philoí, no sentido político de aliados e confrades que se encontram em um clube privado. A comunidade pitagórica é quase que unanimamente considerada pela tradição uma hetairía, e todavia muitas de suas características remeteriam mais claramente para o modelo do thíasos. Ambas as definições não parecem dar conta das singularidades da koinonía, que caracteriza o modo de vida pitagórico. ______________________________________________________________________________________ ABSTRACT