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- Genre: Academic theses
- Creators: Arizona State University
- Creators: Gereboff, Joel
- Creators: Goettl, Eric Daniel
Description
The ancient religious practices and beliefs of the indigenous people of Northern Scandinavia, known as the Sámi, have been misrepresented and misinterpreted by well meaning ethnographers and researchers who view such practices and beliefs through an Descartes-Cartesian, objective-subjective lens. This thesis develops a more accurate, intersubjective paradigm that is used to illuminate more clearly the religious workings of the 17th-18th Century Sámi. Drawing upon the intersubjective theories presented by A. Irving Hallowell, Tim Ingold and Kenneth Morrison, ethnographic examples from the writings of early Lutheran missionaries and priests demonstrate that the Sámi lived in a world that can be best understood by the employ of the categories of Person (ontology), Power (epistemology) and Gift (axiology).
ContributorsGoettl, Eric Daniel (Author) / Gereboff, Joel (Thesis advisor) / Swanson, Todd (Committee member) / Kristiansen, Roald E. (Committee member) / Arizona State University (Publisher)
Created2014
Description
La Santa Muerte is a folk saint depicted as a female Grim Reaper in Mexico and the Southwestern United States. The Grim Reaper, as an iconic representation of death, was derived from the Angel of Death found in pseudepigrapha and apocalyptic writings of Jewish and early Christian writers. The Angel of Death arose from images and practices in pre-Christian Europe and throughout the Mediterranean region. Images taken from Revelation were used to console the survivors of the Black Death in Western Europe and produced a material culture that taught the Christian notion of dying well. The combination of the scythe (used in the eschatological harvest), the black cowl (worn by medieval priests and monks officiating at funerals), and the skeleton (as the physical body of the deceased) are a series of apocalyptic Christian referents that form a metonymical composite referred to as the Grim Reaper.
In medieval Iberian Dances of Death, the Grim Reaper was depicted as female, an unyielding social leveler, and an important participant in the Last Judgment. Personalized Death became associated with healing, renewal, magic, and binding, as apocalyptic Christianity blended with the Christian cult of the saints and the Virgin Mary during the Reconquista and the colonization of Mesoamerica. Utilizing secondary historical sources, metonymy, and iconology this Master of Arts thesis posits that the La Santa Muerte image resulted from a long historical interaction of Greek, Roman, Jewish, Visogothic, Islamic, and Christian death imagery leading up to the colonization of Mesoamerica.
In medieval Iberian Dances of Death, the Grim Reaper was depicted as female, an unyielding social leveler, and an important participant in the Last Judgment. Personalized Death became associated with healing, renewal, magic, and binding, as apocalyptic Christianity blended with the Christian cult of the saints and the Virgin Mary during the Reconquista and the colonization of Mesoamerica. Utilizing secondary historical sources, metonymy, and iconology this Master of Arts thesis posits that the La Santa Muerte image resulted from a long historical interaction of Greek, Roman, Jewish, Visogothic, Islamic, and Christian death imagery leading up to the colonization of Mesoamerica.
ContributorsBreault, Eric (Author) / Astor-Aguilera, Miguel A (Thesis advisor) / Gereboff, Joel (Committee member) / Maupin, Jonathan (Committee member) / Arizona State University (Publisher)
Created2014
Description
Armenian music has a rich history. It started as independent, monodic song, and succeeded in keeping its uniqueness from the influences of other countries' musical traditions. During the nineteenth century the great Armenian musicologist and composer Komitas started to travel and write down these songs from Armenian villages. Komitas, who had higher education in Western classical music, was one of the first composers to harmonize Armenian songs and sacred music using Western classical techniques. This was a milestone in the development of Armenian music. Arno Babajanian was a Soviet Armenian composer who, like Komitas, was interested in the combinations of Armenian folk and Western classical traditions. This document provides a formal and harmonic analysis of his Piano Trio in F-Sharp Minor, written in 1952. By identifying Armenian folk tunes used in his trio, I will demonstrate that Babajanian achieved interesting results by inserting exotic Armenian folk melodies, harmonies, and other elements into the Western classical sonata form. This document also points out the influence of other composers of the Soviet era on Babajanian's music. By combining Armenian folk and western classical elements in his Piano Trio, Babajanian created a piece that resonates with native Armenians and classical music lovers and deserves a place in the violin repertoire.
ContributorsTumajyan, Artur (Author) / McLin, Katherine (Thesis advisor) / Carpenter, Ellon (Committee member) / Jiang, Danwen (Committee member) / Arizona State University (Publisher)
Created2016