[Truncated abstract] This thesis explores the ways in which 'the secular' is represented in contemporary Australian participatory art, screen, and print cultures. Secularisms are currently the subject of analysis in a broad range of disciplines within the humanities, and this thesis intervenes upon the field by focusing on the cultural politics of representations of embodied, spatialized secularisms. The secular is commonly defined in opposition to the 'religious,' and can also be extrapolated to the division of public and private spaces. Thus, by considering the occlusions and violences inherent in the ways bodies negotiate and are constructed through space, this thesis argues for the fluidity and porosity of these oppositions. By drawing from Janet Jakobsen and Ann Pellegrini's notion of secularisms, understood as specific, situated narratives of the secular, as well as Talal Asad's and William E. Connolly's conceptions of the secular, this thesis identifies 'neutrality' and 'spirituality' as two key narratives of the secular around which questions of language, embodiment, affect, and subjectivity are set in motion. Here, a regime of representation that constructs 'religious' subjects as outsiders to an imagined Australian national identity is critiqued and reconsidered in terms of anxieties about remembering and living with difference and loss. Rather than defining 'the secular,' this thesis seeks to maintain focus on the context and contingencies of enunciation. Thus, firstly the conflation of secularism with 'neutrality' and 'objectivity' is explored through a discussion of 'defining' secularisms, alongside critique of representations of the Oxford English Dictionary (OED). By identifying the ways in which this 'everyday' text signals exclusions through the privileging of British Protestant Christianity in its contents, colonial history and usage, I consider how 'neutrality' is made contextually and contingently. ... . Here, secular mourning is a suggestive concept that foregrounds 'affective economies' of loss, grief, and mourning alongside openness to the ways in which identity is made and lived relationally, and differently. Given that the representations of Australian secularisms I identify are made by locating 'the religious' elsewhere, this thesis reflects upon this process by including a contingent comparative study of representations of Canadian secularisms. Participatory art including the Secular Confession Booth (2007) in Toronto and The Booth (2008) in Perth, news media debates about secularism in Ontario and

Univ., Habil.-Schr.--Münster, 2005. / Literaturverz. S. 279-299.

Thèse (M.Th.Pr.) -- Université du Québec à Chicoutimi, programme en extension de l'Université de Montréal, 2005. / Bibliogr.: f. [74]-76. Document électronique également accessible en format PDF. CaQCU

Thesis (Ph. D.)--University of Wisconsin--Madison, 2000. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 410-441).

<p>The aim of this Master thesis was to examine news journalism covering expressions of mourning related to violent or unexpected deaths. What rituals for mourning are brought out in media and do media present guidance to how mourners should behave?</p><p> </p><p>The questions examined were: What characterised news events that leaded to texts on expressions of mourning? How was grief framed? Which narrative patterns were there in the texts? How was the deceased represented? How were the mourners represented?</p><p> </p><p>165 texts, from Swedish daily newspapers, covering 93 different news events were analysed. The methods were mainly discourse analysis with focus on identities and relations, but also semiotic analysis with focus on staging and symbols and narrative analysis with focus on patterns for storytelling.</p><p> </p><p>The result showed that a news story about ordinary people expressing their feelings of grief has elements of melodrama. The news story is based on the myth of the victim, and formed as a typical story where equilibrium is disturbed when the inconceivable happens and the mourners can by their actions restore equilibrium. The paradigms behind are the opposites</p><p>life – death and good – evil. </p><p> </p><p>The deceased is represented as a victim in a mythic sense. The most important qualities of a victim are youth, innocence and goodness. The victim is framed as a person we could sympathise and identify with. The mourners in the texts praise the victim and sanctify the place where the victim died with candles, roses and notes. The mourners are essential to the story; they create identification and an identity that include us as readers in a community and a discourse of mourning and mourners. The ordinary people who appear as mourners in the texts are relatives and close friends of the victim, but also mourning tourists, media chosen friends and anonymous women who are represented, in a stereotypical way, as the professional female mourner who weep over the deceased. In some texts celebrities appear as mourners of ordinary people, and they personalize how the distinction between public and private is erased in popular journalism. They also might give a kind of legitimacy to the way media frame the story about ordinary people mourning the innocent victim.</p><p> </p><p>Some texts had a partly diverging story. If the victim, in some aspect, could not be framed as innocent the paradigm good – evil became problematic. When victims or mourners had foreign origin the contrast us – them was added.  In some texts the ethical code for Swedish journalists was disregarded, mainly by publishing information on ethnicity or by interviewing children and people in shock</p>

[pt] O luto é um processo natural e esperado diante do rompimento de um vínculo significativo. Socialmente ainda é desconsiderado o pesar perante a perda gestacional/neonatal, sendo uma categoria de Luto Não Reconhecido. Os homens são socialmente incitados a evitar suas emoções e a não entrar em contato com seus sentimentos, existindo a ideia de que eles não se enlutem pela perda de um(a) filho(a) no período gestacional/neonatal. O presente estudo pretendeu pesquisar a vivência de homens sobre o luto na perda de um(a) filho(a) no período gestacional/neonatal. Para isso, foi realizada, inicialmente, uma revisão da literatura de estudos do tema, na qual foram encontrados poucos registros sobre o assunto, os existentes sendo internacionais. Após essa etapa, foi realizado um estudo exploratório por meio de 10 entrevistas semi-estruturadas, baseadas em um roteiro previamente delineado. Foram realizadas 3 entrevistas piloto. A análise dos resultados foi feita a partir do Método de Explicitação do Discurso Subjacente (MEDS). Do discurso dos sujeitos emergiram 8 categorias de análise: Foi perda mesmo… e eu também senti; Cuide dela e segure firme, porque você precisa ser forte!; Não vamos falar sobre isso; Algo mudou entre nós; Ritual: um momento singular, para uma experiência singular; Algumas coisas tornaram esta experiência mais fácil… Outras coisas a tornaram ainda mais difícil; Existe um sentido para o que eu vivi; No futuro eu quero... Como resultado destaca-se o fato de os homens sentirem diversas emoções profundas ante a perda de um filho no período gestacional/neonatal, ainda que, muitas vezes, não encontrem um suporte social efetivo. Em relação aos rituais de despedida, os homens encontram-se divididos quanto a sua realização. Entretanto, o relacionamento conjugal parece ser a fonte de apoio necessária para vivenciar as emoções e saírem fortalecidos dessa experiência. A maioria dos homens parece ter conseguido encontrar um sentido para suas experiências, percebendo que são pessoas melhores após perderem os(as) seus(uas) filhos(as). A partir da perda, muitos têm uma perspectiva de futuro e de reconstrução de suas vidas, desejando ter mais filhos ou mudar de cidade. Ficou evidente que, quando existe a oportunidade, os homens falam abertamente sobre como foi, para eles, a experiência de perder os(as) seus(uas) filhos(as). / [en] Mourning is a natural and expected process in the face of breaking a meaningful bond. Socially it is still disregarded the regret against gestational/neonatal loss, being a category of Unrecognized Grief. Men are socially urged to avoid their emotions and not to get in touch with their feelings, and there is the idea that they do not get involved in the loss of a child in the gestational/neonatal period. The present study aimed to investigate the experience of mourning in the loss of a son/daughter in the gestational/neonatal period. For this, a literature review was initially carried out in which few studies on the subject were found, all of which are international. After this step, an exploratory study was carried out through 10 semi-structured interviews, based on a previously delineated script. Two pilot interviews were held. The analysis of the results was made from the Explanation Method of the Underlying Discourse (MEDS). From the discourse of the subjects emerged 8 categories of analysis: It was loss even ... and I also felt; Take care of her and hold it tight, because you have to be strong !; Let s not talk about it; Something has changed between us; Ritual: a singular moment for a singular experience; Some things have made this experience easier... Other things have made it even more difficult; There is a sense to what I have lived; In the future I want to ... As a result, the fact that men feel several deep emotions about the loss of a child in the gestational/neonatal period is highlighted, although often they do not find effective social support. Regarding the farewell rituals, men are divided as to their accomplishment. However, the marital relationship seems to be the source of support needed to experience the emotions and come out strengthened from this experience. Most men seem to have managed to find meaning in their experiences, feeling that they are better people after losing their children. From the loss many of them have a future perspective and reconstruction of their lives, desiring to have more children or change to another city. It became clear that when there is an opportunity, men openly talk about how it was for them the experience of losing their children.

Cette thèse prend la forme d’une pyramide renversée : à la base, qui est en réalité la surface, il faut imaginer les deux poètes du XXe siècle, alors qu’à la pointe extrême se situerait Proust, point d’émanation d’une certaine énergie intellectuelle qui se diffuse dans toute la modernité. Pedro Salinas et Eugenio Montale ont lu À la recherche du temps perdu dans l’Europe du premier proustisme (1920-1930). Les poétiques du poète italien et du poète espagnol s’inscrivent dans une même recherche du secret invisible, de l’essence du monde. Le parallélisme, inédit et intertextuel, entre leurs poèmes et le roman proustien met en valeur des aspects essentiels de leur lyrisme : une mémoire intermittente, oublieuse et épiphanique, enveloppant le parcours amoureux du sujet lyrique moderne. Les recueils « La voz a ti debida » (1933) de Salinas et « Le occasioni » (1939) de Montale, en particulier, sont deux véritables canzonieri d’amour construits autour de la phénoménologie du souvenir et de l’ « adresse tutoyante ». Les poétiques de Montale et de Salinas convergent d’autant plus vers la présence-absence d’un destinataire féminin, qu’ils s’écartent du chemin du Narrateur proustien. La comparaison entre prose et poésie fait émerger l’adresse au tu comme élément nouveau qui, n’existant pas dans le roman de Proust, constitue en poésie une alternative au « solipsisme proustien ». La relation exclusive du je lyrique avec un tu lyrique l’amène à partager l’intime, à sauvegarder la mémoire et à continuer l’amour contre tout oubli. / This thesis has the form of an upside down pyramid: at the base, which is on top, we put two lyrical 20th century poets. At the tip of the pyramid is Proust, from who emanates an intellectual energy that spreads all over modern thought. Pedro Salinas and Eugenio Montale read “In Search of Lost Time” during the first period of European proustism (1920-30). Just as Proust, they shared the same search for the invisible secret, for the world’s essence. Comparing their poems between them and with Proust’s novel reveals key-aspects of their lyricism. In their poetry, like in Proust’s novel, memory is intermittent, alternating between oblivion and epiphanic moments that are essentially part of the experience of love. “La voz a ti debida” (1933) by Salinas and “Le occasioni” (1939) by Montale are based on a phenomenology of memory and love address. When Montale’s and Salinas’s poetics converge on the importance of dialogue with female figure, they move away from the Proustian narrator’s trajectory. The comparison between prose and poetry demonstrates that the lyrical relationship with “you” (an element which was absent in Proust's novel) has a direct impact on the writing form. Dialogical form of lyricism appears an alternative to the “Proustian solipsism”. The lyrical subject of Salinas and Montale can share with his beloved “tu” (you) his memory and preserve love from oblivion. / Questa tesi ha la forma di una piramide rovesciata: alla base, che è in realtà la superficie, sisituano due poeti del XX secolo, la punta estrema è invece Proust, punto d’emanazione d’una certa energia intellettuale che si diffonde in tutta la modernità. Pedro Salinas e Eugenio Montale hanno letto Alla ricerca del tempo perduto immerse nel primo proustismo europeo (1920-1930). Le poetiche del poeta italiano e del poeta spagnolo convergono verso una ricerca simile del segreto invisibile, dell’essenza del mondo. Il parallelismo, inedito e intertestuale, tra le loro opere e il romanzo di Proust mette in luce alcuni aspetti fondamentali della loro poesia lirica: memoria intermittente, oblio e momenti epifanici costituiscono il perno del loro discorso soggettivo e amoroso. Le raccolte “La Voz un debida ti” (1933) di Salinas e “Le occasioni” (1939) di Montale, in particolare, sono due “canzonieri” moderni costruiti intorno alla fenomenologia della memoria e al dialogo con il tu amato. Le poetiche di Montale e di Salinas convergono verso la presenza-assenza costante di un tu femminile nel momento stesso in cui più si allontanano dal percorso del Narratore proustiano. Il confronto tra poesia e prosa lascia emergere il dialogo con il “tu lirico” come un elemento nuovo, inesistente nel romanzo di Proust, che diventa in poesia un’alternativa al “solipsismo proustiano”. La relazione esclusiva tra io e tu lirico porta il soggetto lirico alla condivisione dell’intima ricerca, per custodire la memoria e continuare l’amore contro le forme dell’oblio.

This thesis deals with the view of death in current society in ČR. The first part of the thesis defines the concept of death which touches our lives. It examines death from the point of view of sociology, psychology and theology. The second part is dedicated to meeting children with death in their life and is focused on possibilities to meet with the topic of death in school education. The third part follows up with rituals which help us to go through certain situations together. The final fourth part shows us results of quantitative research in the understanding of death in children of younger school age.

No abstract added / African Languages / M.A. (African Languages)

Made available in DSpace on 2016-08-03T12:20:50Z (GMT). No. of bitstreams: 1 Rogerio Costa Miglioni.pdf: 1133457 bytes, checksum: 3b0df0a792b8e97954ff83479d6ca8c7 (MD5) Previous issue date: 2009-03-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The intention of this research was to describe, and analyse death ceremonies and collective representations of Brazilian Catholics regarding death and mourning. Our objective was to study the symbolic systems developed in several societies, by starting from tribal cultures, then moving to Early Christianity from the period just before and after the institutionalisation process that gave birth to Catholic Christianity. We analysed both, the Catholic practices and representations related to death and dying, in the Middle Ages, as well as in the Modern and Contemporary times both in Europe and Brazil. We also aimed to depict death rites as a way to give meaning to life, and of keeping and reinforcing social cohesion found whenever death takes a member of a given society, thus provoking disruption and social unbalance. By doing this research on Catholic death rites we had as a goal to develop a little more the knowledge about a social and religious phenomenon that is seldom approached by researchers, the death of the believer, and Catholic groups death practices, their customs and speeches about the dead. Nevertheless, we cared to do all of these in the Brazilian scenery, a setting that grows more and more urban and secular.(AU) / Esta pesquisa procurou descrever, analisar e comparar as cerimônias mortuárias e as representações coletivas de católicos brasileiros da morte e do luto. Tivemos por objetivo estudar os sistemas simbólicos desenvolvidos em várias sociedades, começando com as culturas tribais, passando depois para o cristianismo dos primeiros séculos, antes da instauração do processo de institucionalização que originou o cristianismo católico e durante ele. Analisamos as práticas e representações católicas relacionadas com a morte e o morrer, na Idade Média, Idade Moderna e Contemporânea, tanto na Europa como no Brasil. O objetivo também foi apresentar os ritos mortuários como formas de dar sentido à vida, de reforçar e manter a coesão social, em que indivíduos vivem constantemente os desarranjos gerados pela presença da morte que arrebata um dos seus semelhantes provocando um desequilíbrio social. Ao realizar tal pesquisa sobre os rituais mortuários católicos, a meta consistiu em avançar um pouco mais no conhecimento sobre um fenômeno social religioso nem sempre abordado pelos pesquisadores: a morte do crente, as práticas mortuárias dos grupos católicos, seus hábitos e discurso quanto ao morto, dentro de um cenário brasileiro que se torna cada vez mais urbano e secularizado.(AU)