Matching Items (9)
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
Public discourse conveys and constructs sophisticated, nuanced and often conflicting notions of place, identity, culture, and religion. Comprehending the significance of place-based discourse is essential to understanding many of the contemporary difficulties facing Native American peoples. This is particularly true of the Western Apache people who constitute their places via discursive engagement. This project examines the Western Apache in their fight to save Dzil nchaa si an (Mount Graham) from a multi-telescope observatory upon its summit. Using discourse and text analysis to examine the public rhetoric, I suggest that the Western Apache understand the mountain as a participatory partner in community viability and Apache identity. I also suggest that the discourse surrounding the Mt. Graham controversy provides a mechanism to understand how Apache discourse links past and present practices and identity as seen through four emerging thematic elements: ethics, relatedness, knowledge, and religious verbiage. Understanding how discourse reveals cultural norms and practices and sustains cultural integrity is important as communicative disjunctures impact the effective responses of Native American and other diverse groups. These issues are framed within the national debate regarding cultural significance and bear directly upon the success of other preservation efforts.
ContributorsWilliams, Deborah (Author) / Brandt, Elizabeth A. (Thesis advisor) / Carr, Christopher (Committee member) / Astor-Aguilera, Miguel (Committee member) / Semken, Steven C (Committee member) / Welch, Peter (Committee member) / Arizona State University (Publisher)
Created2012
Description
This research focuses upon the intersection of social complexity and leadership among commoners in complex societies as expressed through mortuary ritual. I study how ideology, materialized through treatment of the deceased body, was a potential source of power among commoners in ancient Maya society and how this materialization changed through time. Mortuary data are drawn from mid-level settlements of the Belize River Valley, located in western Belize within the eastern Maya lowlands. The primary research question addresses whether mid-level leaders in the Belize River Valley targeted certain human bodies for ancestral veneration through tomb re-entry and ritual interaction with skeletal remains. The ritual-political strategy of mid-level leaders is measured using archaeothanatology, an analysis of grave taphonomy based on forensic data, to reconstruct cultural beliefs about death based on treatment of deceased bodies, radiogenic strontium isotope analysis to reconstruct residential history, and analysis of dental metrics to assess biological kinship. While preservation of osseous material was poor, results indicate that the frequency of disarticulated and secondary burials was higher in eastern structures than in other locales, although eastern structures were not the only loci of these types of deposits. Overall, it does not seem like secondary burials were regularly and purposefully created for use as ritual objects or display. Radiogenic strontium isotope data enrich this analysis by showing that eastern structures were not a burial locale exclusive to individuals who spent their childhood in the Belize Valley. Data from upper-level eastern structures also suggests that within that part of society local birth did not guarantee interment in a local manner; perhaps the social network created during one's life shaped treatment in death more than residential origin. Biological distance analyses were inconclusive due to missing data. Comparison of mortuary practices to nearby regions shows distinct mortuary patterning across space and time. This is consistent with reconstructions of ancient Maya sociopolitical organization as regionally diverse and moderately integrated.
ContributorsNovotny, Anna (Author) / Buikstra, Jane E. (Thesis advisor) / Carr, Christopher (Committee member) / Robin, Cynthia (Committee member) / Astor-Aguilera, Miguel (Committee member) / Tiesler, Vera (Committee member) / Knudson, Kelly J. (Committee member) / Arizona State University (Publisher)
Created2015
Description
Tłįchǫ, an indigenous Dene nation of subarctic Canada, maintain subsistence lifestyles based on what they consider traditional foods. Caribou are the primary Tłįchǫ food animal and their reliance on caribou culminates in a complex relationship of give and take. Tłįchǫ demonstrate reciprocity for the caribou to give their flesh to hunters. Caribou populations in Canada’s Northwest Territories have rapidly declined and the government of Canada’s Northwest Territories implemented hunting restrictions in 2010 to protect caribou herds from extinction. Some Tłįchǫ, however, maintain that caribou are in hiding, not decline, and that caribou have chosen to remain inaccessible to humans due to human disrespect toward them. Many Tłįchǫ have responded to hunting restrictions and the lack of caribou by calling for respectful hunting practices to demonstrate to caribou that they are needed and thus resulting in the animal continuing to give itself.
I examine Tłįchǫ responses to contemporary caribou scarcity through three stages of Dene foodways: getting food, sharing food, and returning food and caribou remains back to the land. Analysis of Dene foodways stages reveals complex social relationships between hunters, animals, and other beings in the environment such as ancestors and the land that aids their exchange. Food is integral to many studies of indigenous religions and environmental relations yet the effects of dependence on the environment for food on social dynamics that include human and other beings have not been adequately addressed. Foodways as a component to theories of indigenous environmental relationships explain Tłįchǫ attitudes toward caribou. I draw from my ethnographic research, wherein I lived with Tłįchǫ families, studied the Tłįchǫ language, and participated in Tłįchǫ foodways such as hunting, fishing, and sharing food, to explicate Tłįchǫ foodways in relation to their worldviews and relationships with beings in the environment. I demonstrate how foodways, as an analytical category, offers a glimpse into Dene perceptions of non-human entities as something with which humans relate, while I simultaneously demonstrate the limits of environmental relations. My attention to foodways reveals the necessity of sustenance as a primary motivation for indigenous relationships to other beings, culminating in complex social dynamics.
I examine Tłįchǫ responses to contemporary caribou scarcity through three stages of Dene foodways: getting food, sharing food, and returning food and caribou remains back to the land. Analysis of Dene foodways stages reveals complex social relationships between hunters, animals, and other beings in the environment such as ancestors and the land that aids their exchange. Food is integral to many studies of indigenous religions and environmental relations yet the effects of dependence on the environment for food on social dynamics that include human and other beings have not been adequately addressed. Foodways as a component to theories of indigenous environmental relationships explain Tłįchǫ attitudes toward caribou. I draw from my ethnographic research, wherein I lived with Tłįchǫ families, studied the Tłįchǫ language, and participated in Tłįchǫ foodways such as hunting, fishing, and sharing food, to explicate Tłįchǫ foodways in relation to their worldviews and relationships with beings in the environment. I demonstrate how foodways, as an analytical category, offers a glimpse into Dene perceptions of non-human entities as something with which humans relate, while I simultaneously demonstrate the limits of environmental relations. My attention to foodways reveals the necessity of sustenance as a primary motivation for indigenous relationships to other beings, culminating in complex social dynamics.
ContributorsWalsh, David Saliba (Author) / Astor-Aguilera, Miguel (Thesis advisor) / Gray, Susan (Committee member) / Swanson, Todd (Committee member) / Henn, Alexander (Committee member) / Arizona State University (Publisher)
Created2015
Description
This dissertation takes the material culture of New Orleans’ Spiritual Churches as its point of the construction and application of academic categories in studies of religions of the African diaspora. Because I am interested in what emic explanations reveal about scholarly categories and methods, a dialogic approach in which I consult practitioners’ explanations to test the appropriateness of academic categories is central to this work. Thus, this study is grounded in an ethnographic study of the Voodoo Spiritual Temple, which was founded and is operated by Priestess Miriam Chamani, a bishop in the Spiritual Churches. The Spiritual Churches first emerged in the early twentieth century under the leadership of Mother Leafy Anderson. Voodoo, Pentecostalism, Spiritualism, and Roman Catholicism have been acknowledged as their primary tributary traditions. This study examines the material culture, such as statues and mojo bags, at the Voodoo Spiritual Temple as it reflects and reveals aspects of Temple attendees’ world views. In particular, material culture begins to illuminate attendees’ understandings of non-human beings, such as Spirit and spirits of the dead, as they are embodied in a variety of ways. Conceptions of Spirit and spirits are revealed to be interconnected with views on physical and spiritual well-being. Additionally, despite previous scholarly treatments of the Spiritual Churches as geographically, socially, and culturally isolated, the material culture of the Voodoo Spiritual Temple reveals them to be embedded in transnational and translocal cultural networks.
ContributorsBilinsky, Stephanie (Author) / Moore, Moses (Thesis advisor) / Astor-Aguilera, Miguel (Committee member) / Bruner, Jason (Committee member) / Arizona State University (Publisher)
Created2016
Description
This doctoral thesis utilizes a material culture approach of lived religion to analyze everyday practices resulting from past social interactions and discourses that alter the relation of things and actors within structured categories of thought and action. The case study for this analysis is a genealogical investigation of the icon of Death that attracts both lived Catholic and Occultist practitioners within the shared self-identification of folk magic. La Santa Muerte is an icon of Death that recently emerged as a Mexican folk saint over the last two decades, but appears to be a historical outcome of medieval Western European material depictions of a Good Death. My thesis addresses the question, what social and historical processes led to the Occultist adoption of the Mexican folk saint La Santa Muerte? I conclude that a Romantic counter-ideology denying both empirical rationality and Christian normativity gathers a diverse assemblage of people to the icon of Death. My methods include iconology, historiography, ethnography, and iconographic fieldwork. The result is a genealogy that traces a deep history of practices and materiality from the ancient Mediterranean through medieval Western Europe and the colonization of Mexico until the present moment on social media. My fieldwork examines what La Santa Muerte signifies or embodies in Nezahualcóyotl (Mexico City), Puebla, Puebla, Mexico, Nogales, Sonora, Mexico, Tijuana, Baja California, Mexico, and on social media. In my dissertation, I outline how lived Catholicism and Occultism converge within a gathering of religious practitioners who seek to subvert dominant social narratives that accuse them of deviancy.
ContributorsBreault, Eric Bruce (Author) / Astor-Aguilera, Miguel (Thesis advisor) / Arnold, Philip (Committee member) / Avina, Alexander (Committee member) / Bruner, Jason (Committee member) / Clay, Eugene (Committee member) / Arizona State University (Publisher)
Created2022
Description
This dissertation examines lexical and phonetic variations between Daigi, Hakka, and Modern Standard Chinese elements as used in two Daoist temples of southern Taiwan, the Daode Yuan (DDY) and Yimin Miao (YMM) in Kaohsiung, Taiwan, which form linguistic repertoires from which religious communities construct language variants called religiolects. Specific variations in the use of these repertoires appear to be linked to specific religious thought processes. Among my results, one finds that phonetic features of Daigi and Hakka appear linked to the use of language in religious contexts at the DDY and YMM, especially such that alterations in pronunciation, which would otherwise be inappropriate, are linked to speakers of the religiolects processing and producing religious thought in ways they otherwise would not. For example, what would normally be pronounced [tʰe laɪ] internal to one's body would be archaicized as [tʰe lue], from frequent contact with [lue tan] inner alchemy; this leads to reinforced conception of the inner body as sacred space. One also finds that semantic features of lexical items received sacralized contours in overt and non-overt ways, such that lexical items that would otherwise be irreligious become religious in nature; e.g., instances of the appearance of 道, especially in binomial items, would be resolved or parsed by reference to the sacred meaning of the word (such as the [to] in [tsui to tsui], which normally means having its source in, coming to be associated with 道 as path from sacred font).
ContributorsJackson, Paul Allen (Author) / Bokenkamp, Stephen (Thesis advisor) / Oh, Youngkyun (Committee member) / Chen, Huaiyu (Committee member) / Swanson, Todd (Committee member) / Arizona State University (Publisher)
Created2015
Description
The worldviews and associated healing traditions of West and West Central sub-Saharan Africans and their Afro-Mexican descendants influenced the development of curanderismo, the traditional healing system of Mexico and the Southwest United States. Previous research on curanderismo, e.g. Colson (1976), Foster (1987), Ortiz de Montellano (1990), and Treviño (2001), generally emphasizes the cultural contributions of Spanish and Mesoamerican peoples to curanderismo; however, little research focuses on the cultural contributions of blacks in colonial Mexico.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
Mexico had the second-largest enslaved African population and the largest free black population in the Western Hemisphere until the early nineteenth century (Bennett 2003:1). Afro-Mexican curanderos were regularly consulted by members of every level of Spanish colonial society (ibid:150, 165, 254–55; Restall 2009:144–45, 275), often more commonly than indigenous healers (Bristol and Restall 2009:174), placing Afro-Mexican curanderos “squarely in the mainstream of colonial curing practices” (Bristol 2007:168). Through analysis of literature on African medicine, enslaved Africans in colonial Mexico, and Afro-Mexican healing practices, I suggest that the ideas and practices of colonial blacks played a more important role in the formation and practice of curanderismo than previously acknowledged. The black population plummeted after Mexico gained its independence from Spain in 1821 CE; however, through analysis of African-American, Afro-Caribbean, and Afro-Latino religious and healing traditions, La Santa Muerte, and yerberías and their products in twentieth and twenty first century Mexico, I suggest that black healing traditions continued to influence curanderismo throughout Mexico’s history.
ContributorsVilla, Jesús C (Author) / Astor-Aguilera, Miguel (Thesis advisor) / Maupin, Jonathan (Committee member) / Moore, Moses M (Committee member) / Arizona State University (Publisher)
Created2016
Evolution of an Eschaton: An Analysis of On the Antichrist (CPG 3946) Attributed to Efrem the Syrian
Description
On the Antichrist (CPG 3946) is an eschatological sermon historically attributed to Efrem the Syrian. Composed in Koine Greek, On the Antichrist is not an authentic Efremic sermon but is attributed to the construct Greek Efrem, often called in the literature ‘Ephraem Graecus’. Sometime around the 12th century, Slavic Christians translated the work into Old Church Slavonic.
As its goal, this study employs On the Antichrist to investigate how religions (e.g. Christianity) employ religio-cultural constructs and either refine, or redefine, them for new audiences and circumstances. To accomplish this, the author transcribes and translates one of the most important manuscript witnesses of this sermon (labelled Ov1), translates it, compares it with other early witnesses, and analyzes the differences between the Greek and OCS versions of the text in order to ascertain the variations in the versions and to posit why such variations might have arisen in the transmission of this sermon. Finally, the critical edition is interrogated to propose a date of the autographic text-form of On the Antichrist to the 6th to 8th centuries.
This dissertation finds that multiple recensions of the sermon evolved from the earliest recension, the A Recension. The Old Church Slavonic recension of On the Antichrist falls squarely within the A Recension and seems to share a common ancestral tradition with the other A Recension manuscripts and help to reconstruct the early history of On the Antichrist. Thus, this dissertation provides one necessary step in preparation for the difficult task of preparing a critical edition of this sermon.
The sermon draws heavily upon 2 Thessalonians 2 and the Little Apocalypse. Two manuscripts overtly indicate multiple meters for the sermon, but two others only hint at such divisions, and the nature of the meters (Aramaic or Byzantine) is uncertain. The sermon itself references no datable historical events. The Greek of the sermon analyzing to a Late Koine/Early Byzantine cusp language datable to between the 6th to 8th centuries. For all the uncertainties and puzzles this sermon presents, the evidence clearly points to at least one conclusion: Efrem the Syrian (d.373) cannot have authored this work, and there is no way currently to ascertain the author.
Finally, this dissertation adduces an argument that Byzantine and Slavic Christians preserved On the Antichrist because of its emphasis upon humility and penitence, which allowed for the sermon to be incorporated into Orthodox liturgy by the 10th century.
As its goal, this study employs On the Antichrist to investigate how religions (e.g. Christianity) employ religio-cultural constructs and either refine, or redefine, them for new audiences and circumstances. To accomplish this, the author transcribes and translates one of the most important manuscript witnesses of this sermon (labelled Ov1), translates it, compares it with other early witnesses, and analyzes the differences between the Greek and OCS versions of the text in order to ascertain the variations in the versions and to posit why such variations might have arisen in the transmission of this sermon. Finally, the critical edition is interrogated to propose a date of the autographic text-form of On the Antichrist to the 6th to 8th centuries.
This dissertation finds that multiple recensions of the sermon evolved from the earliest recension, the A Recension. The Old Church Slavonic recension of On the Antichrist falls squarely within the A Recension and seems to share a common ancestral tradition with the other A Recension manuscripts and help to reconstruct the early history of On the Antichrist. Thus, this dissertation provides one necessary step in preparation for the difficult task of preparing a critical edition of this sermon.
The sermon draws heavily upon 2 Thessalonians 2 and the Little Apocalypse. Two manuscripts overtly indicate multiple meters for the sermon, but two others only hint at such divisions, and the nature of the meters (Aramaic or Byzantine) is uncertain. The sermon itself references no datable historical events. The Greek of the sermon analyzing to a Late Koine/Early Byzantine cusp language datable to between the 6th to 8th centuries. For all the uncertainties and puzzles this sermon presents, the evidence clearly points to at least one conclusion: Efrem the Syrian (d.373) cannot have authored this work, and there is no way currently to ascertain the author.
Finally, this dissertation adduces an argument that Byzantine and Slavic Christians preserved On the Antichrist because of its emphasis upon humility and penitence, which allowed for the sermon to be incorporated into Orthodox liturgy by the 10th century.
ContributorsMcAvoy, Shawn (Author) / Clay, J. Eugene (Thesis advisor) / Moore, Moses (Committee member) / Swanson, Todd (Committee member) / Tueller, Michael (Committee member) / Arizona State University (Publisher)
Created2019