Being Tamil, being Hindu:Tamil migrants’ negotiations of the absence of Tamil Hindu spaces in the West Midlands and South West of England

This paper considers the religious practices of Tamil Hindus who have settled in the West Midlands and South West of England in order to explore how devotees of a specific ethno-regional Hindu tradition with a well-established UK infrastructure in the site of its adherents’ population density adapt their religious practices in settlement areas which lack this infrastructure. Unlike the majority of the UK Tamil population who live in the London area, the participants in this study did not have ready access to an ethno-religious infrastructure of Tamil-orientated temples and public rituals. The paper examines two means by which this absence was addressed as well as the intersections and negotiations of religion and ethnicity these entailed: firstly, Tamil Hindus’ attendance of temples in their local area which are orientated towards a broadly imagined Hindu constituency or which cater to a non-Tamil ethno-linguistic or sectarian community; and, secondly, through the ‘DIY’ performance of ethnicised Hindu ritual in non-institutional settings.

Square and compass: Freemasonry's tools for constructing a global civil society

The concept of a global civil society is gaining greater acceptance among International Relations (IR) scholars, yet few studies exist that look at the role of fraternal organizations and their influence in constructing this realm. Freemasonry, one of the oldest fraternal orders, exerts a powerful influence on its membership through its symbolism, architecture and ritual, based on the tenets of mutual respect and tolerance towards all human beings. Such principles helped in creating a body of practices and institutions as early as the eighteenth century which two hundred years later were identified and conceptualized as global civil society. ^ The allegations of anti-Masons and conspiracy theorists offer a continuous account of Masonry's influence on the political scene since its modern founding in 1717 Great Britain. Conspiracy theorists portray the coming of a New World Order, orchestrated and directed by a secret hierarchy of Masons/Illuminati. Even though the lens of conspiracy theories paints a distorted view of reality, it does focus attention to Freemasonry's activities as a major player in politics over the span of three centuries. Not only do such theories challenge the novelty of practices that make up a global civil society, but also the notion that it is an inclusive and growing sector that unites people across the globe. They also provide a valuable critique by pointing out the inconsistencies and discriminatory practices of Masonry as contrasted with the lofty ideals and aims for humanity. ^ The Masonic influence in the social world is perceived as one that reflects the liberal worldview where the nation-state and power structures are in pursuit of human progress, or profit. The symbolism of Masonry, however, carries a message that can be characterized as representing republican ideals. Masonic symbolism and ritual create spaces of meaning where the contradictions between the ideals and the structures of inequality and elitism can be resolved. Freemasonry as a symbolic system proclaiming their inherent republican values does have a global reach. However, the effectiveness of these values is bounded by the constraints that are inherent in a liberal world dominated by nation-states. ^

The Enchanter's Spell: J.R.R. Tolkien's Mythopoetic Response to Modernism

J.R.R. Tolkien was not only an author of fantasy but also a philologist who theorized about myth. Theorists have employed various methods of analyzing myth, and this thesis integrates several analyses, including Tolkien’s. I address the roles of doctrine, ritual, cross-cultural patterns, mythic expressions in literature, the literary effect of myth, evolution of language and consciousness, and individual invention over inheritance and diffusion. Beyond Tolkien’s English and Catholic background, I argue for eclectic influence on Tolkien, including resonance with Buddhism. Tolkien views mythopoeia, literary mythmaking, in terms of sub-creation, human invention in the image of God as creator. Key mythopoetic tools include eucatastrophe, the happy ending’s sudden turn to poignant joy, and enchantment, the realization of imagined wonder, which is epitomized by the character of Tom Bombadil and contrasted with modernist techno-magic seeking to alter and dominate the world. I conclude by interpreting Tolkien’s mythmaking as a form of mysticism.

Freedom of religion : a case study of the Church of Lukumí Babalú Ayé v. City of Hialeah

This thesis attempted to explain society's worldview of Santeria and its practice of animal sacrifice, and the breakdown between the federal and local government after a 1993 Supreme Court ruling affirming their right to engage in this sacred ritual. Santeria practitioners are harassed and prosecuted for exercising their right to practice animal sacrifice. The research was intended to present the cosmology of the Lukumi tradition, the intellectual framework explored, a review of Freedom of Religion and the case of Lukumi v. Hialeah, and finally the media's role in shaping the worldview of Santeria that have perpetuated this breakdown. The thesis consisted of 87 research items, a community survey, interviews, a Santeria divination, and review of case law, books,newspaper and online journals. These findings demonstrated that freedom of religion is not so free in the U.S., and exists only to the extent the media and municipal laws choose to allow.

Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)

The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.

Eu tenho os meus direitos: análise de audiências de conciliação em um JECRIM de Natal

This research aims at examining, within the scope of Legal Anthropology, the constitution processes of Criminal Small-Claims Courts-JECRIMs in Brazil seeks to discuss, from the making of ethnographic work, the relationship between forms and dynamics of Justice distribution both at national and local level. To do so, one performed an ethnography at a JECRIM in the city of Natal, analyzing resulting peculiarities arising from the works the Judge-Coordinator and all of the other Judicial Actors in order to bring to reality the proposals of Law 9.099/95. Such ethnography has also enabled the analysis of the interactions between both Judicial Actors and Claimants, with or without private attorneys. The theoretical framework included several topics, including processes of conflict legalization, performance and representation analysis, and relationships between law, morality, feeling and ritual. One sought to a critical reading of the current state of conciliation and mediation, taking into account both legal and theoretical parameters on the subject. At the end, a general guideline of State action in conflict management is drawn, revealing some aporias and contradictions when voluntary processes are made mandatory by the State-Punisher.

Um olhar sobre a música gospel: a lógica simbólica e de mercado do Ministério de Louvor Diante do Trono

This study aims to understand how the gospel music genre - based on the gospel band Ministério de Louvor Diante do Trono - articulates itself to the logic of the market by its insertion in the music industry and use of symbolic logic in the available songs of their Cds and DVDs. Our research is a case study, methodologically being the descriptive analysis of the production process, distribution and broadcasting of the band's CDs and functional analysis of the music that permeates the entire thesis. The following songs are presented as an analytical corpus: Preciso de Ti,Quero me Apaixonar, Tua Visão, Creio, Tu Reinas e Tetelestai. Our hypothesis is that religious institutions - as a field responsible for the structure which maintains gospel artists - experiences a new dynamic that consists of a superficial modernity, ratified in the ways the symbolic goods produced communicate, that is, simulate a religious modernity maintaining traditional values regarding the dogmas of religion , but incorporate business and advertising procedures in the dissemination of its products The results point to gospel music as mediation, part of the religious ritual sometimes as prayer and other as preaching, stimulating consumption and entertainment, and performing as a device in the making of symbolic goods.

Vernacular perceptions of masculinity and fatherhood among Newfoundland offshore workers and their families

My thesis is an ethnographic study of how offshore workers of Newfoundland and Labrador, as well as their families, express and reflect upon traditional Newfoundland constructs of fatherhood and masculinity through narrative and ritual. With a schedule that often involves a constant shift between home and away, offshore workers in the province take part in high-risk professions in order to provide for their families back home. These professions, and their associated lifestyles, involve the incorporation of routine strategies that allows family culture to maintain itself. At the same time, these professions largely carry on a tradition of hegemonically masculine practices, albeit in a newer context. Drawing on a blend of literary and ethnographic research based on the Avalon Peninsula, I utilize examples of current Newfoundland culture to describe how nostalgic memoirs of outport Newfoundland create models of hegemonically masculine fatherhood in the province. I go on to explain how those models manifest themselves in the experiences of current offshore workers, and how they affect their spouses and children. Furthermore, through examining how young adults with offshore-working parents describe their experiences of their fathers, it is possible to see how the effects of local hegemonic masculinities are manifested through narratives about fathers who worked away from home.

Five times daily: the dynamics of prayer worship among Muslim immigrants in St. John's, NL

This thesis explores the ritual of prayer among Muslim immigrants in the city of St. John's, NL. Immigration across national, cultural, religious, and ethnic borders is a moment in an individual's life marked by significant change. My premise is that in such contexts the relatively conservative nature of religious ritual can supply much-needed continuity, comfort, and consolation for individuals living through the immigrant experience. As well, ritual forms are often put under stress when transferred to a considerably different place and cultural context, where “facts on the ground” may be obstacles to traditional and familiar ritual forms. Changes to the understanding or practice of ritual are common in new cultural and geographic situations, and ritual itself often becomes not merely a means of social identification and cohesion, but a practical tool in processing change - in the context of immigration, in learning to live in a new community. St. John's is a lively and historic city and while Muslim immigrants may be a small group within it they nevertheless contribute to the city's energy and atmosphere. This thesis endeavours to better understand the life stories of ten of these newcomers to St. John's, focusing on their religious backgrounds and lives. In particular, this thesis seeks to better understand the place of prayer in the immigrant experience.

Seven Photographs of Cerridwen Salon events

Inscription: Verso: Cerridwen Salon, New York, ritual.

Seven Photographs of Cerridwen Salon events

Inscription: Verso: Cerridwen Salon, New York, ripening ritual.

Les pratiques culturelles des excisions et des infibulations à Bamako au Mali : la contribution de la dignité humaine au respect de l’intégrité physique des femmes

Une des questions les plus débattues dans le domaine de l’éthique en ce XXIème siècle entre l’Afrique et le monde occidental concerne le respect de l’intégrité physique des femmes. Parmi les actions humaines qui touchent le plus l’intégrité corporelle, les excisions et les infibulations sont les plus dénoncées en Afrique. Longtemps considérées comme des rites d’initiation pubertaire des filles, ces pratiques sont maintenant considérées comme néfastes à la santé, et communément désignées par la communauté internationale de « mutilations sexuelles féminines ». Au cours des dernières décennies, ces pratiques ont été progressivement interdites légalement tant dans la plupart des pays d’Afrique que dans les pays occidentaux. Le Comité Inter-Africain (CIAF) contre les mutilations sexuelles demande la « tolérance zéro » par rapport à ces pratiques. La communauté internationale les combat avec des armes juridiques, en se référant aux conséquences médicales et aux droits de l’homme. Notre thèse est née d’une interrogation sur les raisons pour lesquelles ces rites se poursuivent encore en Afrique et plus spécialement au Mali, alors que dans les pays occidentaux, on élève fortement la voix pour les dénoncer comme sévices infligés aux femmes. Sur le plan international, on hésite à imposer des valeurs universelles à un phénomène perçu dans une large mesure comme une tradition conforme aux normes sociales des communautés qui les maintiennent. Afin de mieux cerner le sujet, notre questionnement a été le suivant : « Comment les pratiques culturelles des excisions et des infibulations, dans la ville de Bamako au Mali, interpellent-elles l’éthique : en quoi l’analyse de ces rites constitue-t-elle un domaine légitime d’application des principes de la bioéthique ? » Notre réflexion part du postulat que la dignité humaine est une norme à l’aune de laquelle se mesurent les défis éthiques liés à ces rites. Un proverbe Bambara dit ceci : « Une seule main ne lave pas proprement un éléphant ». La logique de cette sagesse met en évidence qu’une seule approche disciplinaire ne saurait faire ressortir les enjeux éthiques de ces pratiques. Notre analyse bioéthique se veut une démarche interdisciplinaire, qui permet d’articuler les approches philosophiques, anthropologiques, sociologiques et biomédicales de ces pratiques. Le premier chapitre, à travers la revue des écrits, présente la problématique de ces rites. Le deuxième chapitre présente le cadre théorique basé sur la notion de dignité humaine et délimite « ses contours, ses sources, ses formes et ses conséquences » afin de la rendre plus efficace et opérationnelle comme moyen de protection de l’être humain. Le troisième chapitre présente la méthodologie de la recherche basée sur la méthode qualitative et l’induction analytique et décrit le contexte de l’étude. Le quatrième chapitre présente les résultats de la recherche qui font ressortir que ces pratiques se résument essentiellement au contrôle du désir sexuel féminin. Ces pratiques sont par ailleurs déritualisées, touchent de plus en plus des enfants, comportent des risques et des conséquences sur la santé avec des coûts humains et financiers pour la société. Le cinquième chapitre analyse ces pratiques avec les principes éthiques qui démontrent qu’elles constituent un problème de santé publique malgré leur caractère culturel. Enfin, le sixième chapitre présente la portée et la limite de la thèse. Celle-ci montre qu’il est possible de mener un débat sur les excisions et les infibulations à travers une éthique de discussion. Elle offre un moyen pour y parvenir avec une vision de la notion de dignité humaine comme une « valeur éthique universelle » susceptible d’être utilisée dans toutes les actions impliquant l’être humain et dans tous les contextes socio-culturels. Notre démarche élargit ainsi le champ d’application des principes bioéthiques à des pratiques non-médicales. Par cette thèse, nous souhaitons contribuer à enrichir la réflexion éthique sur les excisions et les infibulations et inspirer les politiques de santé publique dans le respect des diversités culturelles. Nous espérons pouvoir inspirer aussi d’autres recherches en vue de rapprocher la bioéthique des pratiques culturelles traditionnelles afin de trouver des compromis raisonnables qui pourraient renforcer le rôle de protection de la dignité humaine.

Viking Age gold and silver from Irish crannogs and other watery places

It has been observed that Viking Age gold finds in Scandinavia and Britain are frequently associated with watery environments and may represent ritual or votive depositions. There is also evidence, literary and archaeological, for the ritual deposition of some silver hoards in the Viking world. This paper considers the evidence of those Viking Age gold and silver hoards and single finds from Ireland that derive from watery locations, including crannogs and their environs. It is noted that all recorded gold hoards, with one exception, have an apparent association with water or watery places and thus conform to the patterns noted elsewhere. Most of the crannog finds, which are invariably of silver, are from the midland region, and it is noted that a high proportion of them contain ingots and hack-silver and are thus most probably economic rather than ritual in function. It is suggested that these types of hoards evidence a close economic relationship between the Hiberno-Scandinavians of Dublin and the Southern Uí Néill rulers of this area. Some of the remaining silver hoards—from bogs, rivers, lakes, small islands and shorelines—which vary in terms of their contents, with both complete ornaments and hack-silver being represented, may have been ritually deposited, but this is difficult to establish with any degree of certainty. A general discussion of ritual hoarding is presented, and it is concluded that this practice may have been more commonplace than has generally been accepted to date and that some, at least, of the ‘watery’ finds from Ireland were indeed deposited in a ritual context.

Globalizing the Sculptural Landscapes of the Sarapis and Isis Cults in Hellenistic and Roman Greece

“Globalizing the Sculptural Landscape of Isis and Sarapis Cults in Roman Greece,” asks questions of cross-cultural exchange and viewership of sculptural assemblages set up in sanctuaries to the Egyptian gods. Focusing on cognitive dissonance, cultural imagining, and manipulations of time and space, I theorize ancient globalization as a set of loosely related processes that shifted a community's connections with place. My case studies range from the 3rd century BCE to the 2nd century CE, including sanctuaries at Rhodes, Thessaloniki, Dion, Marathon, Gortyna, and Delos. At these sites, devotees combined mainstream Greco-Roman sculptures, Egyptian imports, and locally produced imitations of Egyptian artifacts. In the last case, local sculptors represented Egyptian subjects with Greco-Roman naturalistic styles, creating an exoticized visual ideal that had both local and global resonance. My dissertation argues that the sculptural assemblages set up in Egyptian sanctuaries allowed each community to construct complex narratives about the nature of the Egyptian gods. Further, these images participated in a form of globalization that motivated local communities to adopt foreign gods and reinterpret them to suit local needs.

I begin my dissertation by examining how Isis and Sarapis were represented in Greece. My first chapter focuses on single statues of Egyptian gods, describing their iconographies and stylistic tendencies through examples from Corinth and Gortyna. By comparing Greek examples with images of Sarapis, Isis, and Harpokrates from around the Mediterranean, I demonstrate that Greek communities relied on globally available visual tropes rather than creating site or region-specific interpretations. In the next section, I examine what other sources viewers drew upon to inform their experiences of Egyptian sculpture. In Chapter 3, I survey the textual evidence for Isiac cult practice in Greece as a way to reconstruct devotees’ expectations of sculptures in sanctuary contexts. At the core of this analysis are Apuleius’ Metamorphoses and Plutarch’s De Iside et Osiride, which offer a Greek perspective on the cult’s theology. These literary works rely on a tradition of aretalogical inscriptions—long hymns produced from roughly the late 4th century B.C.E. into the 4th century C.E. that describe the expansive syncretistic powers of Isis, Sarapis, and Harpokrates. This chapter argues that the textual evidence suggests that devotees may have expected their images to be especially miraculous and likely to intervene on their behalf, particularly when involved in ritual activity inside the sanctuary.

In the final two chapters, I consider sculptural programs and ritual activity in concert with sanctuary architecture. My fourth chapter focuses on sanctuaries where large amounts of sculpture were found in underground water crypts: Thessaloniki and Rhodes. These groups of statues can be connected to a particular sanctuary space, but their precise display contexts are not known. By reading these images together, I argue that local communities used these globally available images to construct new interpretations of these gods, ones that explored the complex intersections of Egyptian, Greek, and Roman identities in a globalized Mediterranean. My final chapter explores the Egyptian sanctuary at Marathon, a site where exceptional preservation allows us to study how viewers would have experienced images in architectural space. Using the Isiac visuality established in Chapter 3, I reconstruct the viewer's experience, arguing that the patron, Herodes Atticus, intended his viewer to inform his experience with the complex theology of Middle Platonism and prevailing elite attitudes about Roman imperialism.

Throughout my dissertation, I diverge from traditional approaches to culture change that center on the concepts of Romanization and identity. In order to access local experiences of globalization, I examine viewership on a micro-scale. I argue that viewers brought their concerns about culture change into dialogue with elements of cult, social status, art, and text to create new interpretations of Roman sculpture sensitive to the challenges of a highly connected Mediterranean world. In turn, these transcultural perspectives motivated Isiac devotees to create assemblages that combined elements from multiple cultures. These expansive attitudes also inspired Isiac devotees to commission exoticized images that brought together disparate cultures and styles in an eclectic manner that mirrored the haphazard way that travel brought change to the Mediterranean world. My dissertation thus offers a more theoretically rigorous way of modeling culture change in antiquity that recognizes local communities’ agency in producing their cultural landscapes, reconciling some of the problems of scale that have plagued earlier approaches to provincial Roman art.

These case studies demonstrate that cultural anxieties played a key role in how viewers experienced artistic imagery in the Hellenistic and Roman Mediterranean. This dissertation thus offers a new component in our understanding of ancient visuality, and, in turn, a better way to analyze how local communities dealt with the rise of connectivity and globalization.

Embodied Prayer: the practice of prayer as Christian theology

This dissertation attempts to retrieve the integration of prayer and theology in the life of the church. Prayer is a spiritual and bodily theological activity that forms Christian identity and virtuous character. The bodily dimension of Christian prayer plays an essential role in theological understanding and moral formation. However, the embodiment of prayer has been mostly neglected in modern academic theology. This study highlights the significance of the body at prayer in theological studies and spiritual formation.

Chapter 1 presents Karl Barth’s theology of prayer as a model of the integration of prayer, theology, and Christian life (lex orandi, lex credendi, lex agendi). However, Barth’s attempt to overcome the dichotomy between theory and practice in theology did not pay much attention to embodiment of prayer. Through ritual studies and phenomenology (Marcel Mauss, Maurice Merleau-Ponty, and Pierre Bourdieu), chapter 2 shows why the bodily dimension of the practice of prayer should be recovered in theology and ministry; then it explains how Christians in the early and medieval church actually prayed with the body, how their bodily actions were understood in their theological paradigms, and how their actions contributed to the formation of Christian character. Chapter 3 narrows the focus to the formation of the heart in the making of Christian character. The practice of prayer has been emphasized not only as an expression of the inner heart of pray-ers but also as a channel of grace that shapes their affections as enduring dispositions of the heart. Furthermore, historically the bodily practice of prayer gave theological authority to the devout Christians who were marginalized in academic theology or ecclesiastical hierarchy, and Chapter 4 presents the lex orandi of praying women who gained their theological knowledge, wisdom, and authority through their exemplary practices of prayer (Catherine of Siena, Mechthild of Magdeburg, Julian of Norwich, Margery Kempe, and Teresa of Avila). These historical examples reveal how Christian communities appreciated and celebrated the theological voices from the margins, which developed from theological embodiments in prayer.

This dissertation concludes that academic theology needs to heed these diverse theological voices, which are nurtured through everyday practice, as an integral part of theological studies. Therefore, it calls for a new paradigm for understanding the relationship between theory and practice in theological education. The integration between theory and bodily practice is necessary for both academic theology and spiritual formation. A more holistic understanding of Christian practices will not only enhance the training of scholars and clergy but also give the laity their own theological voices that will enrich academic theology.