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The landscape of RE continues to evolve, in part, due to the academisation programme in England which is disrupting long-standing historical local structures. Following the National Plan by the Commission on RE, as a contribution to the ongoing debates, this study explores the perceptions of early career teachers about the future determination of RE. To examine such views, an online survey gathered quantitative data from PGCE and Year 3 students and a questionnaire gathered qualitative data from two groups in Year 1 of the BA Honours in Primary Education course at a university in the West Midlands, England. The findings are based on 149 survey responses and 52 completed questionnaires. This article reports the results about the membership and duties of Standing Advisory Council on Religious Education (SACRE) and the proposed Local Advisory Network for Religion and Worldviews (LANRW) from the Year 1 groups. The open-ended questionnaire data were analysed by thematic analysis. The results reveal that a small majority of the Year 1 groups were unhappy with the current membership setup of SACREs. However, a larger majority were happy with the current duties of SACREs. More than half of the responses received for the question about the creation of LANRWs agreed with this proposal. All responses received for the question about the representativeness of LANRWs agreed that the five groups proposed would make a LANRWs representative. A majority of the responses received for the question about the proposed roles designated for LANRWs also expressed their satisfaction with the roles. Based on these, further research is recommended. [ABSTRACT FROM AUTHOR]

This article intends to combine the spirit of Afro-Caribbean diaspora dance within the dancehall/soca space and the dance tradition within the church space in Toronto by tracing the ancestral West African roots of contemporary embodied spiritual and dance practices. This includes, but is not limited to, exploring religious ritualistic Ring Shout dance that enslaved Africans practiced in the West Indies, the call-and-response, and the Limbo dance's origins in the slave ship. By connecting the two seemingly juxtaposing spaces to their ancestral roots, the article explores the ways in which the two can be merged into a singular embodied entity through an Afro-Caribbean diasporic lens. This perspective assumes the body as a geographic site of freedom. However, the complexities and oxymoronic nature of considering the body of a Black being a site of freedom when it has historically been treated as a site of unfreedom is also discussed and acknowledged. [ABSTRACT FROM AUTHOR]

The article summarizes some important views of famous philosophers, theologians, scientists as Rudolf Otto, Mircea Eliade, Lucian Blaga, Carl Gustav Jung, Leszek Kołakowski, Jean-Jacques Wunenburger, on the idea of sacredness, spirit, mister, exposing, in a concise way, the evolution of the meanings of the sacred in religion, mythology, philosophy, poetry, in order to reveal transparently and conclusively how some successive generations of Bessarabian poets relate to the theme of the sacred specifying aesthetic tendencies and formulas in which the imaginary of the sacred is cultivated in contemporary poetry.

À l’aide de la notion de sacré littéraire, on se propose d’interroger une rhétorique mise en œuvre par des écrivains, critiques et théoriciens qui consiste à postuler l’exceptionnalité et la transcendance d’une Littérature majuscule, placée hors et au-delà de l’expérience commune. Dans un temps où le prestige symbolique des lettres a fortement décliné, comment expliquer la permanence d’un tel registre sacral, imprégné d’arguments théologiques ? Et en quoi cette rhétorique fait-elle obstacle à une description profane des pratiques littéraires ?

Copyright of Frontières is the property of Universite du Quebec a Montreal, Revue Frontieres and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philological Research & Studies. Romance Languages Series / Studii şi Cercetări Filologice. Seria Limbi Romanice is the property of Philological Research & Studies. Romance Languages Series and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From a sociological perspective, sacredness is a social construction. In this article, I stand at the intersection of the tradition of domestic shrines and the contemporary use of photography, from a perspective of lived religion. The aim is to clarify what are the sacred realities that structure daily life for Latin American participants. I argue that the practice of displaying pictures at home is a form of 'sacralization practice'. The research is based on data from a sample of 25 respondents from three cities (Córdoba, Argentina; Lima, Perú; Montevideo, Uruguay), four religious affiliations (Catholics, Protestants, Umbanda, Non-Affiliated), and two socioeconomic statuses (lower and upper/middle). Employing a layered analysis of pictures displayed at home (PDH), I studied the materiality, the context of the display, and the motifs portrayed. The results show that participants, both religious and non-affiliated, sacralize foundational relationships and moments, even the events scholars disregard. [ABSTRACT FROM AUTHOR]

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Copyright of Durkheimian Studies is the property of Berghahn Books and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the political thought of Christine de Pizan there is a notorious absence: the Ecc/esia as an institution of power. This is surprising, when we observe the political treaties of the time, where the question of the relationship between spiritual power and temporal power is a common place; conflict of first order in the context of the Gregorian Reform or in the quarrel between Boniface VIll and Philippe Le Bel. Beyond these historical moments, this tension between the monarchy and the Church remains a latent problem throughout the Middle Ages. And we must not forget, that if the times of Christine are those of the Hundred Years War and the civil war, they are also those of the Great Schism, where we see resurface the old dreams of universal monarchy, including a redefinition of all the powers. Those of the pope, emperor, king, bishops, cardinals and council are all reformulated in the light of the old as new theories. Yet, this tension between Church and monarchy does not seem to be part of Christine's reflection on royal power. This article proposes to show some traces of this "absence" of the Church in the political writings of the author and to put forward some hypotheses on the subject. [ABSTRACT FROM AUTHOR]

Le phénomène des enfants en conflit avec la loi au Togo fait communément écho à la transgression. Cependant, cette étiquette sociojuridique questionne et dissimule des statuts endossés par ces enfants et adolescents. Cet article est un extrait d'une recherche qualitative, doctorale, dont les données sont tirées de recueils de récits de vie (Bertaux, 1993 ; 2006), analysés via la méthode de l'Interpretative phenomenological analysis (Smith, 1993) et le complémentarisme (Devereux, 1972). L'objectif de la présente étude de cas de Paulin est d'explorer son expérience subjective en mettant en évidence ses statuts d'enfants. Une analyse de contenu thématique du récit de vie de Paulin révèle un ensemble de statuts préexistants et coexistants à celui d'enfant en conflit avec la loi, propices à un processus de répétition. Le statut d'enfant sacré de Paulin, par conséquent digne de protection absolue, a été entaché par un ensemble de facteurs. Les manifestations de sa souffrance ont été perçues mais biaisées par des facteurs transgénérationnelles rendant les tentatives de prise en charge vaines, bien qu'elles soient pluridisciplinaires. Ainsi, les mutations que connaissent les structures familiales et les rapports sociaux au Togo impliquent un réajustement des interventions conjointes de soins et de la protection de l'enfance. Une approche complémentariste semble être une piste de réflexion. The phenomenon of Children in Conflict with the Law in Togo commonly echoes transgression. However, this label, which can be qualified as a socio-legal label, questions and conceals the status shouldered by those children and adolescents. This article is an excerpt from a qualitative, doctoral research project whose data is drawn from life story collections (Bertaux, 1993 ; 2006), analyzed using the method of Interpretative Phenomenological Analysis (Smith, 1993) and Complementarism (Devereux, 1972). The objective of Paulin's case study is to explore its subjective experience by highlighting a child's status. A thematic content analysis of Paulin's study reveals a set of pre-existing and co-existing statuses to that of Children in Conflict with the Law, conducive to a process of repetition. Paulin's status of a sacred child, and therefore worthy of absolute protection, was marred by a combination of factors. The manifestations of its suffering have been perceived but biased by transgenerational factors making attempts to take care of them futile, even though they are multidisciplinary. Thus, the changes in family structures and social relations in Togo imply a readjustment of joint care and child protection interventions. A complementary approach would seem to be a line for reflection.. [ABSTRACT FROM AUTHOR]

There is an immediate chronological link between Durkheim's criminology courses on crime and punishment, taught between 1892 and 1894, and his first course in religious sociology (1894–1895). Both are included in the cycles of 'General Physics of Law and Morals'. Beyond this observation, the emphasis here is on six points that intellectually connect the two fields of study, always analyzed separately by the commentators of his work. Crime is in itself a means of revealing social solidarity, and the religion that carries it. The penalty is at the articulation between criminal law and religion. The evolution of penalty marks the progressive elimination of the religious substance of modern criminal laws. Durkheim outlines a theory of the sacred by reflecting on the respect and authority of the law. There are also suggestive digressions that link the tattoos of criminals to the institution of totemism. Finally, his typology of crimes is an opportunity to transform religion into an 'explanatory variable', rather than a 'variable to be explained'. Il existe un lien chronologique entre les cours de criminologie de Durkheim sur le crime et la peine en 1892–1894 et son premier cours de sociologie religieuse, dit de la révélation (1894–1895), qui se succèdent sans transition. Les deux domaines s'inscrivent d'ailleurs dans les cycles de 'Physique générale du droit et des mœurs.' Au-delà de ce constat, cet article met l'accent sur six points qui relient intellectuellement les deux domaines d'études, toujours analysés séparément par les commentateurs de son œuvre. Le crime est en soi un moyen de révéler la solidarité sociale et la religion qui la porte. En outre, la pénalité est le lieu d'articulation entre le droit pénal et la religion. Quant aux les 'lois de l'évolution pénale', elles manifestent l'élimination progressive de la substance religieuse des droits criminels modernes. Durkheim esquisse dans sa sociologie criminelle une théorie du sacré en réfléchissant au respect et à l'autorité de la loi, qui est transcendante. On évoque également les digressions suggestives dans lesquelles il rattache les tatouages des criminels à l'institution du totémisme. Enfin, on montre que sa typologie des crimes est l'occasion de transformer la religion en 'variable explicative', plutôt qu'en 'variable à expliquer', ce qui ne manque pas de lui conférer une objectivité scientifique considérable. [ABSTRACT FROM AUTHOR]

Despite the well-known prohibition of figurative representations by Muslims world-wide, some figurative art forms are still accepted by many Muslims. Thus, images of Angels, saints and other religious figures form part of the artistic repertoire of many Islamic sects, or orders. Indeed most followers of the Sufi order give some religious signification and connotations to such paintings, which invariably transform their status from the profane to the sacred. Such paintings however, are placed within certain socio-political contexts. In this regard, this paper attempts a contextual analysis of selected Qādiriyyah Sufi paintings in Kano. Though largely built on oral sources, this paper shows that Sufi paintings play an important role in explaining some socio-political contexts of Kano religious space.

The writing of the novels Zabor or The Psalms and The Painter Devouring the Woman by Kamel Daoud takes on an equivocal character, a creative project torn between an amply satirical militant expression and an aesthetically crafted intercultural orientation. Apparently, this writing takes the form of a satirical discourse that targets the sacred, either by either by holding an offensive, sarcastic discourse, or by engaging in an intertextual game marked by the burlesque disguise, the thematic transposition and the ironic quote. Implicitly, this writing is also an aesthetic in which the sacred is transmuted into an intercultural dialogue which aims to harmonize the Eastern and Western imaginations. This dialogue of cultures is underpinned by the fusion of the arts of the pictorial nude and Arabic calligraphy, of the robinsonnade and One Thousand and One Nights, the novelistic genre and the esotericism of Muslim mysticism.

L’ôsi-tromba (chant de la louange de l’esprit tromba) est un genre littéraire oral, il fait partie du patrimoine littéraire, musical et religieux malgache ; il est, comme l’indique, produit lors de la cérémonie religieuse sur l’invocation de l’esprit "tromba", l’âme des ancêtres dynastiques sakalava en général. L’objet dans cette cérémonie religieuse est le soin d’une maladie physique ou sociale de manière pour manifester et pour exprimer aussi l’identité et la fierté malgache dans la mesure où d’après la croyance, lorsque l’homme devient ancêtre, il est un être sacré, "masiñy" en tant que divinité car il vient de plonger du sacré et il a un pouvoir puissant, surtout pour les ancêtres des rois comme Andriamandisoarivo qui permettent d’immortaliser leurs pouvoirs, en protégeant et en bénissant leurs descendances. - Osi-tromba, a song of spirit praising, is an oral literary genre. It belongs to a Malagasy religious, musical and literary patrimony. It is in fact produced during a religious ceremony concerning the invocation of a spirit known as "tromba", the soul of Sakalava dynastical ancestors in general. The main objective of this religious ceremony is to cure physical disease or to solve social problems so as to show and express Malagasy identity and pride. It is commonly believed that once a man becomes an ancestor he is a sacred being, "masiñy" as deities or divinity because he has just moved into such situation and the gets a strong power. This case concerns mainly the royal ancestors like Andriamandisoarivo which are able to immortalize their powers by protecting and blessing their descendants.

In this article, the author argues that some contemporary tattoos might be considered 'sacralization practices', that is, processes whereby the subjects distinguish some reality they deem special from the rest. The author studied Latin Americans' tattoos in a context of mainstream life, while paying attention to designs, meanings, and the interaction of tattoos with religious membership. Based on a non-random sample of 21 subjects from three different cities, socio-economic statuses, gender, and religious affiliation, this article explores what realities are sacralized by urban Latin Americans in contexts of daily life by getting them under their skin. The findings show that tattoos are a preferred way for Non-Affiliated persons to express their inner realm, that tattoos sacralize some experiences that are different from the profane giving them permanence, and finally that tattoos even when they are very personal and intimate, involve a connection with a community. [ABSTRACT FROM AUTHOR]

La philosophie est historiquement une pratique et une activité théorique autant que théorétique. Cependant, dans son histoire, elle a été contrainte, pour des raisons internes et externes à son histoire et à sa forme disciplinaire, autant qu’à son régime épistémologique, de se distinguer à la fois de la théologie et de la mystique ou de la spiritualité. Pourtant, elle se définissait dans sa généalogie comme une métaphysique ou une science de l’être et de la vérité. Comment s’articulent donc la transcendance et le sacré dans la praxis philosophique ? Quel rôle joue le rapport à soi et au dire vrai dans l’activité philosophique ? Quelle place constitue l’histoire de la vérité et l’ontologie de soi dans la production des vérités en philosophie ? Et, enfin, que faut-il qu’engage de soi le sujet de l’action philosophique pour qu’il soit sans cesse confronté à inscrire son être dans une pratique de vérité et de savoir, et, en même temps, s’incarner existentiellement dans une logique où la liberté et la connaissance engagent des formes de vie spécifiques et singulières, propres à la vie philosophique définie comme rapport à soi, à l’autre, au monde?

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Copyright of Synergies Algérie is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Synergies Algérie is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In recent years, concern has been expressed about lack of clarity in the published aims and purposes provided for the teaching of religious education (RE) in English schools. Public reports and significant RE authorities suggest that this contributes to teacher confusion and a lowering of standards in the subject. As a contribution to the debate, 513 Standing Advisory Council for RE (SACRE) members offer their responses to an online survey about competing alternative aims for the subject. The results provide fascinating data on the perspectives of one of RE's key stakeholder groups. [ABSTRACT FROM AUTHOR]

Les liens qui unirent Walter Benjamin aux membres du Collège de Sociologie, le collectif créé en 1937 et auquel participèrent entre autres Georges Bataille et Roger Caillois, restent aujourd’hui encore très peu connus. Cet article se propose de les reconstruire, en prenant appui sur les documents qui témoignent de la participation du philosophe berlinois aux séances du Collège. Il s’agira plus particulièrement d’analyser la question sur laquelle convergent la réflexion benjaminienne et la recherche menée par le groupe de Bataille et Caillois, à savoir le rapport problématique que le présent entretient avec les matériaux mythologiques, en tant que dernière trace d’un état originaire du social.

Cette communication a pour objet la lecture textuelle du film Médée de Pier Paolo Pasolini. Elle fait référence au conflit entre une culture du sacré, du magique, du rituel, incarnée par Médée, et une culture du profane, du rationnel, de l’historique, représentée par Jason au cours de son héroïque et destructive entreprise de s’emparer de la Toison d’Or et de séduction de la femme. Avec un regard aux lectures d’anthropologie et de psychanalyse des archétypes et des mythes, effectuées par le réalisateur dans la période de préparation de son film, et grâce à sa rencontre avec le Traité des Religions de Mircea Eliade, on met en évidence les motivations les plus profondes de l'effet de déflagration d’un monde, le monde archaïque de la Colchide, mais aussi de celui des origines, dans lequel Jason fut élevé et éduqué. Ce monde a été soumis à la violence d’une hybris incapable à reconnaître le rapport avec les matrices inconscientes, mais en même temps structurées, d’une civilisation antécédente et plus puissante. En ce sens, la vengeance de Médée représente pour Pasolini la révélation désespérée et incoercible d’une lois violée qui, avec la force de son atroce revanche, interroge la mentalité des hommes modernes, lancés désormais vers un modèle de développement tout à fait nihiliste.

This present study proposes to analyze the socioreligious discourse in a chosen reflexive space: the Maghrebian tale, in particular the Algerian and Moroccan tale. However, it appears that the cultural area of choice for such a significant theme, in the extreme richness of its variety, is concentrated around the Mediterranean basin and, probably much more than elsewhere, in the Arab-Berber Maghreb. To represent the world, man uses the imaginary that is animated by a symbolic perception of reality, containing in a multiple bipolarity, antagonistic and complementary elements at the same time. Now, the symbol that seems to be the best expression of human thought, can not have an univocal meaning, its meanings are multiple and complex even contradictory. Linked to rituals and myths, the symbol constitutes the sacred language, its articulation with fiction and creativity generates a speech whose meaning is latent. We will try through the popular oral tradition, including the tlemcenian tale, «The princess and the bird» by Sid-Ahmed Bouali (Algiers: Enal 1983) and the fasi tale «Kaft of love spotted with passion» by Mr. el Fasi and Dermenghem (Paris: Rieder, 1926) to demonstrate by the guiding thread of symbols the ambiguous relations that are woven between sacred discourse and secular discourse. To dismantle the mechanisms of our narrative, we will stick, in the examination of our utterances, to the hierarchy of the great symbols according to their richness of meaning, a hierarchy which, let us note, does not always correspond to the order narration. [ABSTRACT FROM AUTHOR]

Ion Creangă is a classic writer, author of the most well-known memory book of the Romanian literature and also author of largely red fairy tales. He is one of the compulsory writers in the school canon, in any of its versions. This is why the critics and also the Romanian culture at large had difficulties in accepting and interpreting his two pornographic texts. This article tries to enroll Povestea poveştilor in the XIX th century ideological and cultural context and to read the text as an attempt of the ex-clergyman not only to amuse his aristocratic auditor, but also to shock the mentalisties and the habits of the Romanian orthodox society. [ABSTRACT FROM AUTHOR]

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Copyright of Annales de Normandie is the property of Annales de Normandie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Societes is the property of De Boeck Universite and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

L’adjectif qualificatif et l’adverbe ont permis à Jean-Marie ADIAFFI d’asseoir l’écriture du refus qui vise l’affranchissement de la rigidité de la littérature française. En retour, le bossonnisme (le goût du sacré, le dadaïsme, le symbolisme sont les tremplins de l’affirmation de la raison et du sens de créativité du Négro-Africain. L’auteur met au cœur de esthétique littéraire négro-africaine qu’il projette le sacré, générateur de la créativité et du génie du négro-Africain. Alors, la liberté d’écriture est le leitmotiv de l’écrivain noir. Dès lors, il met en œuvre son esprit de créativité et sa spontanéité.

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Copyright of Droit et Cultures is the property of Revue Droit et Cultures - Universite Paris Nanterre and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cette étude a pour objectif de comprendre comment le système symbolique attaché à l’eau incite les populations locales à adopter des comportements préservant cette ressource vitale. A cet effet, une enquête est menée auprès de 246 habitants de la vallée d’Anougal, lieu où la population conserve encore un mode de vie traditionnel. Les résultats obtenus montrent que la population utilise une diversité de croyances symboliques pour entretenir son rapport avec les sources d’eau. Par ailleurs, l’étude a révélé la capacité de ces croyances symboliques à préserver les sources d’eau dans la vallée, et ce suite à leur efficacité d’orienter les comportements de sorte qu’ils soient plus conforment au principe de prudence. Ainsi, la prise en compte du système symbolique des populations est primordiale pour toute action ou programme de développement destinés à protéger les ressources en eau. [ABSTRACT FROM AUTHOR]

Our paper focuses on a comparative study between Mircea Eliade's and Michel Tournier's anthropologies from the perspective of C.G.Jung's and Mircea Eliade's theoretical works. In several documents, Eliade speaks about the metamorphosis and survival of the sacred and myth in disguised forms, perpetuated in modern art and literature. The androgyny represents the archetype of unity, the totality. It is a coincidentia oppositorum, an expression of primordial plenitude, of a time when principles only worked together, each of them generating its opposite, supporting and amplifying it. The reunification of the opposites involves a way of being in the world that transcends man's fallen condition and reinstalls him in the ontological status previous his fall. [ABSTRACT FROM AUTHOR]

The mythical scene of Isaac's sacrifice introduces a question regarding the father-child relationship through sacrifice. Abraham is the father of monotheistic religions, the great father willing to commit filicide at God's command. God's first mandate was: "Kill thy child, offer him up in sacrifice". Without hesitating, Abraham gets ready to comply with the command and only at the very last moment, when he is ready to behead the child, God's voice reappears and says (No). Both the prescriptive and the proscriptive mandates converge in a single event. What explains this internal contradiction of the divine voice? Why does it order Abraham to sacrifice his beloved son? What is the function of the child in the sacrificial act? [ABSTRACT FROM AUTHOR]