1 Abstract The thesis examines the relationship of the literary phenomena magical realism and postmodernism. The starting point of the thesis is the statement that both the terms embody various common features (ideological, thematic). The author targets the definition of both styles and their genealogical delimitation in the first part. In the second part, the author relates these two terms to the particular work - the novel The History of Danish Dreams of the danish author Peter Høeg. It is possible to find demonstrable principles of both magical realism and postmodernism in this wider prose. The author of this thesis illustrates principles and themes with examples from the novel and the interpretations.

This historical work focuses on the theory of photography. It is divided into three autonomous episodes chronologically correspond to three historical stages. These parts are connected with one genealogies of one possible reading of the photography. The first part deals with the historical circumstances and causes of the birth of photography. The second phase describes the later period of history of the Weimar Republic and photographic movement of Neue Sachlichkeit. The last part concentrates on Düsseldorf School of Photography and its current followers. These historical eras combines the aesthetic issues of cult and conceptual values, which is demonstrated on the way how read the photographic medium as a specific aesthetic phenomenon.

<p>In my thesis, “Commandeering Aesop’s Bamboo Canon: A 19th Century Confederacy of Creole Fugitive Fables,” I ask and answer the ‘Who? What? Where? When? Why?” of Creole Literature using the 19th century production of Aesopian fables as clues to resolve a set of linguistic, historical, literary, and geographical enigmas pertaining the ‘birth-place(s)’ of Creolophone Literatures in the Caribbean Sea, North and South America, as well as the Indian Ocean. Focusing on the fables in Martinique (1846), Reunion Island (1826), and Mauritius (1822), my thesis should read be as an attempt capture the links between these islands through the creation of a particular archive defined as a cartulary-chronicle, a diplomatic codex, or simply a map in which I chart and trace the flight of the founding documents relating to the lives of the individual authors, editors, and printers in order to illustrate the articulation of a formal and informal confederation that enabled the global and local institutional promotion of Creole Literature. While I integrate various genres and multi-polar networks between the authors of this 19th century canon comprised of sacred and secular texts such as proclamations, catechisms, and proverbs, the principle literary genre charted in my thesis are collections of fables inspired by French 17th century French Classical fabulist, Jean de la Fontaine. Often described as the ‘matrix’ of Creolophone Literature, these blues and fables constitute the base of the canon, and are usually described as either ‘translated,’ ‘adapted,’ and even ‘cross-dressed’ into Creole in all of the French Creolophone spaces. My documentation of their transnational sprouting offers proof of an opaque canonical formation of Creole popular literature. By constituting this archive, I emphasize the fact that despite 200 years of critical reception and major developments and discoveries on behalf of Creole language pedagogues, literary scholars, linguists, historians, librarians, archivist, and museum curators, up until now not only have none have curated this literature as a formal canon. I also offer new empirical evidence in order to try and solve the enigma of “How?” the fables materially circulated between the islands, and seek to come to terms with the anonymous nature of the texts, some of which were published under pseudonyms. I argue that part of the confusion on the part of scholars has been the result of being willfully taken by surprise or defrauded by the authors, or ‘bamboozled’ as I put it. The major paradigmatic shift in my thesis is that while I acknowledge La Fontaine as the base of this literary canon, I ultimately bypass him to trace the ancient literary genealogy of fables to the infamous Aesop the Phrygian, whose biography – the first of a slave in the history of the world – and subsequent use of fables reflects a ‘hidden transcript’ of ‘masked political critique’ between ‘master and slave classes’ in the 4th Century B.C.E. Greece.</p><p>This archive draws on, connects and critiques the methodologies of several disciplinary fields. I use post-colonial literary studies to map the literary genealogies Aesop; use a comparative historical approach to the abolitions of slavery in both the 19th century Caribbean and the Indian Ocean; and chart the early appearance of folk music in early colonial societies through Musicology and Performance Studies. Through the use of Sociolinguistics and theories of language revival, ecology, and change, I develop an approach of ‘reflexive Creolistics’ that I ultimately hope will offer new educational opportunities to Creole speakers. While it is my desire that this archive serves linguists, book collectors, and historians for further scientific inquiry into the innate international nature of Creole language, I also hope that this innovative material defense and illustration of Creole Literature will transform the consciousness of Creolophones (native and non-native) who too remain ‘bamboozled’ by the archive. My goal is to erase the ‘unthinkability’ of the existence of this ancient maritime creole literary canon from the collective cultural imaginary of readers around the globe.</p> / Dissertation

L’objet de cette étude est de réexaminer l’histoire de la famille de gouverneurs perses qui ont détenu l’office de satrapes de Phrygie Hellespontique sous l’Empire achéménide aux Ve et IVe siècles avant J.-C., et d’évaluer leur influence sur la sphère politique égéenne et anatolienne. Étant donné que l’étude des Pharnacides n’est pas seulement une étude généalogique, mais qu’elle comporte des questions d’ordre politique, il nous faut distinguer leur rôle de satrapes de l’histoire de leur famille. Nous traitons donc dans un premier temps les origines des Pharnacides. Ensuite, nous présentons une chronologie des satrapes de Daskyleion, traités sous l’angle politique. En troisième partie, il est question de mettre en avant les caractéristiques des détenteurs de l’office satrapique de Daskyleion. Enfin, la dernière partie a pour but de présenter ce que nous avons pu déduire sur la notion de famille chez ces notables perses et de mettre en avant la place des femmes, tout en présentant un épilogue de leur destin après la chute de l’Empire achéménide. / The purpose of this study is to reexamine the existence of the family of Persian governors, who were in charge as satraps of Hellespontic Phrygia in the age of the Achaemenid Empire in the Vth-IVth C. BC. and to assess their influence on Egean and Anatolian politics. As the examination of the Pharnacids is not only a genealogical study, but includes also political topics, it is necessary to distinguish their role as satraps from their family history. Accordingly, the first part addresses the origins of the Pharnacids, followed by a chronology of the satraps of Dasykleion from a political point of view. The third part exposes the permanent and recurrent features among the titleholders of the satrapy of Daskyleion. Finally, the last part presents our conclusions on the notion of family among the prominent Persians and focuses on the role of women, and it ends with an epilogue on the family’s fate after the fall of the Achaemenid Empire.

En explorant les relations complexes entre nationalisme, race et ethnicité en Guadeloupe, ce travail analyse les différentes manières dont les Guadeloupéens s'identifient collectivement. L'enquête ethnographique sur laquelle cette recherche se fonde consiste en une immersion au sein de trois types d'organisations : les partis politiques et syndicats anticapitalistes et anticolonialistes, les organisations promouvant le patrimoine culturel et religieux indien et un syndicat d'employeur majoritairement blanc créole, représentant les plus grandes entreprises de l'archipel. Si cette étude retrace la généalogie des discours formalisés portant sur l'identité élaborés dans ces espaces par les classes moyennes et élites « noire », « indienne » et « blanche » elle examine également les interactions du quotidien afin d'en évaluer la véritable influence. / By exploring the intricate relations between nationalism, race and ethnicity, this dissertation analyzes the various ways in which Guadeloupians identify collectively. The ethnographic research on which this inquiry is based consists of an immersion in three different kinds of organizations: anti-colonial and anti-capitalist/nationalist political parties and trade unions, organizations promoting Indian Guadeloupian cultural and religious heritage and a mostly White Creole employee union representing the archipelago's top companies. While this research traces back the genealogy of the formalized discourses on identity that are elaborated in these contexts by the Black, Indian and White middle classes and elites it also examines everyday-life interactions in order to gauge their actual influence.

A dissertation submitted to the Faculty of Health Sciences, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the degree of Master of Science in Medicine in the Division of Human Genetics Pretoria, 2016 / Oral history and anthropological data indicate that several Xhosa clans in the mPondoland region of the Eastern Cape (formerly the Transkei) were established by individuals of non-African ancestry. Several oral and few written accounts state that circa 1730, survivors from trade- and slave-bearing vessels shipwrecked along the Wild coast of the Eastern Cape. Castaways who had survived the shipwrecking events had assimilated with the indigenous people of the area, married local women, and established clans of their own. The group of clans, which claim their ancestors to be of European and/or Eurasian descent, are known as the abeLungu, meaning “the Whites”. These clans are discerned from other local groups by variations in the practice of rituals from that of traditional Xhosa rituals, as these clans retain an affiliation with the European culture to which their ancestors belonged. Nowadays they still retain subtle phenotypic features like blue eyes, which are seen in several clan members. The identity of these clans has, to date, been shrouded in myth due to conflicting versions in the oral history and anthropological data, which leave the picture of the cultural identity of the abeLungu people unresolved. With the advent of molecular biology, it has been shown that DNA may be used as a tool to trace population ancestry. The non-recombining region of the Y chromosome (NRY) serves as a marker for patrilineal ancestry and similarly mitochondrial DNA, which is inherited from mother to progeny, serves as a record for the matrilineal human history. This study aims at exploring the degree of agreement between culture and genetics by investigating the genetic variation of the abeLungu - a culturally and geographically defined group. Focus is placed on their patrilineal history, since their oral history indicates clan progenitors to be predominantly male, but also due to the patriarchal social structure with regards to marriage and kinship of the abeLungu. Buccal swabs were taken from which extracted DNA was used to perform Y chromosome microsatellite short-tandem repeat (STR) and SNP minisequencing using a total of 60 SNPs and 19 STRs taken from 146 abeLungu clan-affiliated individuals and 42 non-clan members from the greater region of mPondoland. Mitochondrial DNA SNP determination and sequencing analyses were also performed on 188 males and 10 females (the wives/ direct relatives of primary male clan elders), so as to trace the matrilineal origins and examine the congruence between the molecular and anthropological data. The frequency of European and Eurasian haplogroups in the male samples was 69.86%, which are delineated predominantly by European haplogroups R1b, and West Asian haplogroup R1a1a. Haplogroups G, I and Q which occur at high frequencies in Europe and Eurasia were observed as well. It has also been observed (which was as expected) that culturally defined groups with a unique (or a limited number of) common origins whose membership is inherited only through the male line showed a relatively low intragroup variation for genetic markers similarly transmitted. The maternal lineages of the abeLungu clan members segregate with ancient and deeply-rooted African haplogroup L lineages, with increased diversity on account of migration due to their exogamous marriage practices. This study affirms the non-African paternal origin of the abeLungu clans of lineages originating from few distinct founders, and elucidates the previously unresolved oral accounts of genealogical information, which has been transferred across generations with considerable accuracy, despite its propensity for change over time. / MT2017

The Johannesburg Art Foundation (JAF), founded in 1982 by Bill Ainslie, maintained a teaching philosophy which opposed any form of discrimination and stressed that art education should be a possibility for everyone. There was no prescribed curriculum and the programme was not dependent on an external educational authority. I argue that particularly in the decade 1982-1992, the South African apartheid government's educational policy towards cultural activities was prescriptive, stifling and potentially paralysing for many artists. Nevertheless, the teaching at the JAF sustained a flexibility and tolerance of ideas combined with an emancipatory ambition that promoted exchange. The philosophy was infused with a social justice and a political activism agenda squarely in opposition to the separatist apartheid education laws. This study contextualizes the impact and efficacy of the teaching approach at the JAF in terms of its intellectual, social and political perspectives during the years 1982-1992. This teaching approach prompted acerbic encounters within the competing systems of formal and informal institutions. It is this controversial anomaly signifying elements of collision in the pursuit of developing modernism that are investigated to some extent. Personal involvement as an artist and teacher, during the period 1982-1992, allowed my contribution and participation in the development of the teaching philosophy. The paucity of available literature on the subject has stimulated a comprehensive preliminary investigation of the way in which the JAF cultivated alternative educational policies. The individual methodologies and personal experiences extracted from interviews with artists, Council Members and members of staff are documented in order to provide a detailed characterisation of the values of the JAF. In addition, original documentation representative of the genealogy of the JAF forms part of the curatorial practice for the exhibition Controversial ways of seeing at the Bag Factory Gallery. The JAF declined from 1992 and finally ceased to exist in 2001.

L’entrée à la « grande école » représente un passage : de l’école maternelle à l’école élémentaire, il s’agit symboliquement pour l’enfant de se séparer davantage de ses parents et d’entrer sur la voie des apprentissages. Or, quelquefois le développement de troubles comportementaux est corrélé à ce passage. Parmi les enfants qui présentent de tels troubles certains sont soumis à un secret de filiation. La situation d’apprentissage, en encensant le savoir, fait flamber la problématique de l’enfant concernant ses origines et génère un conflit intrapsychique qui se traduit dans le comportement explosif. L’enfant doute d’être le rejeton de ses parents et il les soupçonne de dissimuler « la vérité ». Il est partagé entre le désir et l’interdit de savoir. Les parents font obstacle à la transmission de ce savoir car leur relation avec l’enfant s’est fondée sur un mensonge par omission et ils craignent d’être désavoués si l’enfant apprenait qu’ils ont menti. Malgré les mots tus et les non-dits, la relation aux savoirs scolaires n’est pas entachée ; au contraire, les enfants sont avides de connaissances. Mais face au silence de sa famille, la résistance de l’enfant s’érige dans son corps et son langage subversifs : à l’école, la relation aux autres est investie sur un mode agressif, revendicatif et le mensonge est presque une seconde nature. Toutefois, révéler le secret de filiation n’a pas les effets escomptés pour l’école ; c’est-à-dire la disparition du trouble du comportement. L’enfant ne renonce pas facilement aux bénéfices secondaires que lui procurait son symptôme. D’autre part, le fonctionnement psychique de l’enfant s’était clivé à partir de la dichotomie entre famille, lieu du secret, et école, lieu du savoir ; un temps de latence est donc logiquement nécessaire, suite à la révélation du secret, pour que l’enfant puisse réaliser un travail de réélaboration psychique de sa place dans la généalogie et l’histoire familiale. Pourtant, le risque d’une rupture entre institution scolaire et famille est constamment présent avec le spectre d’une exclusion de l’école, voire d’une déscolarisation. / Entry to “Grade School” represents a passage : from Pre-School to Elementary School. It is symbolic for the child to be separated from his parents. Sometimes, the development of behavioral troubles is correlated to this passage. Among children who show such troubles, some face to a “secret of filiation”. The situation of apprenticeship, by praising the knowledge, lights the fire of his own origins and leads an intrapsychic conflict. Child doubts to be the “offspring” of the parents and suspects them to hide “the Truth”. He is torn between the desire and the prohibition of Knowledge. Parents interfere with this transmission of knowledge because their relationship, with the child, is based on a lie by omission. They are feared to be disowned by their child if he knew that they were lying. Despite the “silent an unspoken words”, the desire of knowledge is not questioned. Children are hungering for knowledge. But, in front of the family silence, the resistance of the child is erecting in his body and in his subversive language : in school, the relationship with the other is invested on an aggressive stance and the lie is almost a second nature. However, exposing the “secret of filiation” does not having the desired effects. That is : there is no disappearance of behavioral troubles. On the one hand, the child does not give up easily on his problem. On the other hand, his psychic functioning was cleft from the dichotomy between the family as a place of secret, and the school, as a place of knowledge ; latency is therefore necessary, following the exposure of the secret, so that the child can realise a psychic reorganization from his place in genealogy and family history. However, the risk of rupture between school institution and family constantly exists with the spectrum of school exclusion.

碩士 / 國立暨南國際大學 / 中國語文學系 / 104 / Wang Hui（1959-）names Chinese Marxism as “Neo Jīnɡ Xué”. Not only does it inherit Confucian Classics, but it is also the “superstructure” in Modern China. With the combination of Marxism and China’s history, there comes a new term—Chinese Marxism, which intends to create Chinese modernity. How exactly does Wang Hui regard Chinese Marxism as Neo Jing Xué, which inherits study of Confucian Classics? And, is it for the reason of introspection or reconstruction in Chinese modernity, by paving the way from study of Confucian Classics to Neo Jing Xué? This thesis mainly focuses on Wang Hui’s book—China From Empire to Nation-State, which mainly discusses “Chinese Modernity” and “Chinese Identity” through the study of Confucian Classics. From the change of Confucian Classics and knowledge-based genealogy in the late Qing Dynasty, all the way back to the “Internal Transformation” of Confucian Classics,Wang Hui believes that China has the ability to evolve itself into Modernity. Through dialectical method, he dissects the connection between Traditional China and Modern China, finally, he proves the rise of Chinese Marxism. Wang Hui uses the concept “Intellectual History” to present Modern China, for he thinks that this concept is surely the key element to Chinese evolution. From the standpoint of Intellectual History, however, the book, China From Empire to Nation-State, is atypical, comparing to other intellectual-history books. Given that, we have to understand what exactly is “Intellectual History”, and how does Wang Hui pave the way to Modern China via this concept. Hence, this thesis starts from a fundamental question: What is Intellectual History? In order to figure it out, we have to specify “Intellectual History”, “Philosophy of History”, and “Academic History”, which appeared in the late Qing Dynasty. With the clear concept of those three terms, it will surely help us understand Wang Hui’s purpose of writing the book, China From Empire to Nation-State.

Por muito tempo, fruto da filosofia antiga e, de certa forma, também da renascentista, a democracia foi erigida a um modelo de ídolo, um regime perfeito que deveria ser seguido pelos modelos reais. O trabalho de Nietzsche, nessa seara, rompeu com a ideia dos ídolos, dentre eles a democracia, identificando como químera a crença em tais tradições ou modelos perfeitos. Embora seu trabalho tenha sido útil nesse tocante, é certo que Nietzsche é um desconstrutivista. Por essa razão, cabe-nos analisar a questão da idolatria democrática e, com base na genealogia nietzschiana, tentar construir um modelo realizável de democracia. Nas atuais circunstâncias institucionais, a identificação de um modelo de democracia que apresenta graves falhas e ranhuras é imprescindível para saber até que ponto se busca atingir um modelo democrático, ou se a busca, na verdade, representa uma ilusão vivenciada em pleno seio da democracia. Na verdade, a crise institucional brasileira se deve em grande parte às frustrações decorrentes de se perquirir um modelo inalcançável e desafinado com a realidade democrática nacional. E é justamente na fuga de uma democracia idolatra que se mostra pleno o caminho para superação dos fundamentos das insatisfações populares, realçando-se com mais profundidade os aspectos peculiares da democracia em processo brasileira. A própria crise de representatividade é um dos aspectos, como se verá, em que a perspectiva ideal apenas serve para agredir ainda mais a já combalida instituição da representação popular. Sem uma democracia possível, o país lutará eternamente para tentar remediar um ciclo infinito de crise, atacando suas consequências, jamais as causas. O objetivo deste trabalho, para além da descontrução de Nietzsche, foi abordar, de maneira exemplar, alguns aspectos em que o ídolo democracia não advoga em prol das nossas instituições e, na prática, analisar a viabilidade de uma reforma política realista. / For a long time, fruit of ancient and, in a way, renaissancist philosophy, democracy was built into an \"idol\" model, a perfect regimen that should be followed by the real models. Nietzche\'s work, in that field, broke through the idol concept, among them, democracy, seeing like chimera the belief in such traditions or perfect models. Although his work has been helpful in this particular issue, it\'s certain that Nietzsche exercises a deconstruction method. That\'s why it\'s up to us to analyze the democratic idolatry issue and, based on Nietzsche\'s genealogy, try to built an achivable democracy \"model\". In the current institutional circumstances. The identification of a model of democracy that has serious flaws and grooves is essential to know to what extent it seeks to achieve a democratic model, our if the ssek, as a matter of fact, represents an illusion experienced in deep core of democracy. Actually, the institutional brazillian crises is being caused by the frustrations arising from assert an unattainable and discord model with the national democratic reality. And it\'s precisely in the escape from an idolater democracy that the full path to overcoming the fundamentals of popular dissatisfaction shows itself, deeply highlightining the peculiar aspects of the processing brazillian democracy. The crisis of representation, itself, is one of the aspects, as we will see, wherein the optimal approach only serves to further harm the already battered institution of popular representation. Without a possible democracy, the country will fight forever to try to remedy an endless cycle of crisis, attacking its consequencies, never the reasons. The aim of this thesis, beyond Nietzsche deconstructive method, was approach, in an exemplary manner, some aspects where the idol democracy does not advocate on behalf of our institutions and, in practice, examine the feasibility of a realistic political reform.