Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Magister Artium - MA / Wembley Roadhouse and Super Fisheries have cemented themselves as food institutions on the Cape Flats. Family-owned take-aways establishments that appeared on the black periphery and catered for the black consumer were popularised amid the political and economic upheavals of forced removals in the 1970s. The shifting labour market, changing work schedules, and hardening political climate was reflected in the popularisation and consumption of breadbased take-aways on the Cape Flats. This research sets out to show how the production and consumption of the Wembley Whopper and the Super Fisheries Gatsby constituted cultural signifiers of agency that were historically embedded within a set of discursive practices and a business ethic that distinguished halal take-aways from franchised and state subsidised food. Ideas of tradition and health became categories through which racial discourse was operationalised by both cultural and scientific agents of the colonial and apartheid state. Nevertheless, the Whopper and the Gatsby represented fast food culinary adaptations that appealed to a mobile generation of activists that challenged social restrictions and ideas about race and diet.

Bokföringsnämnden (BFN), som ansvarar för utvecklingen av god redovisningssed, startade år 2004 K-projektet som innefattar allmänna råd indelade i fyra kategorier av regelverk; K1, K2, K3 och K4. Regelverken syftar till att tillhandahålla företag ett enhetligt regelverk att följa. K3 är huvudregelverket, men mindre företag, vilka inte uppfyller gränsvärdena för att klassificeras som ett större företag, kan välja att tillämpa K2 för sin redovisning (BFN 2017d). K3 är utformat ur ett användarperspektiv, vilket innebär att det innehåller fler redovisningsalternativ för att ge användare ett relevant underlag inför finansiella beslut. K2, vars syfte är att förenkla upprättandet av redovisningen, är istället tänkt att ge en tillförlitlig bild av företagets ekonomi. Enkelheten i K2 kommer från att det är regelbaserat och därmed har klara direktiv att följa, vilket skiljer sig från K3 som är ett principbaserat regelverk och på så vis kräver en mer professionell bedömning hos upprättaren (Norberg 2014; SRF konsulterna 2019). Med detta som utgångspunkt är syftet med studien att undersöka vilka orsaker som ligger bakom företags val mellan regelverken K2 och K3. För att uppnå detta syfte har vi med tillämpning av flerfallsstudier genomfört kvalitativa semistrukturerade intervjuer med fyra mindre företag samt en revisor. Vi mottog även mailsvar på intervjufrågorna från ett företag och en revisor. Vi har haft en induktiv ansats och insamlat data för att generera resultat som kan bidra till teoretisk förståelse i ämnet. Studiens resultat visar att det finns redovisningsskillnader som i viss mån påverkar företags val mellan K2 och K3, men det har även framkommit att krav från moderbolag har ett inflytande i valet. Företag har överlag inte tillräckliga kunskaper för att själva avgöra vilket regelverk som passar dem bäst och därmed förlitar de sig i hög grad på revisorer. Utifrån studiens resultat har vi därför fått skifta vårt fokus till att istället diskutera hur den kontinentala och anglosaxiska traditionen har påverkat utformningen av K-regelverken. / The Swedish Standards Accounting Board, which is responsible for the development of generally accepted accounting principles, started the K-project in 2004, which includes general advice divided into four categories of regulatory framework; K1, K2, K3 and K4. The regulations aim to provide companies with a uniform set of rules to comply with. K3 is the main regulation, but smaller companies, which do not meet the limit values for being classified as a larger company, can choose to apply K2 for their accounting (BFN 2017d).K3 is designed from a user perspective, which means that it contains more accounting options to provide users with a relevant basis for financial decisions. K2, whose purpose is to simplify the preparation of the accounts, is, on the other hand, intended to provide a reliable picture of the company's finances. The simplicity of K2 comes from the fact that it is rule-based and thus have clear directives to follow, unlike K3 which is a principle-based regulatory framework and in some cases requires a more professional assessment by the author (Norberg 2014; SRF konsulterna 2019).With this as a starting point, the purpose of the study is to investigate the causes behind companies' choice between these regulations. With the help of multiple case studies, we have carried out qualitative semi-structured interviews with four small companies and one auditor, in order to achieve our goal. We also received mail responses to the interview questions from one company and one auditor. We have had an inductive approach and collected data to generate results that can contribute to theoretical understanding of the subject. The results of the study show that there are accounting differences that to a certain extent affect companies' choice between K2 and K3, but it has also appeared that claims from the parent company have an influence in the choice. Companies generally do not have sufficient knowledge to decide for themselves which regulation is best suited to them and thus rely heavily on the auditors. Based on the study's results, therefore, we have shifted our focus to instead touching on how the Continental and Anglo-Saxon tradition have influenced the design of the K-regulations. This study is written in Swedish.

According to recent influential scholars of labour studies, the relocation of capital to new sites of investment ultimately leads to the emergence of labour resistance in those new sites of investment. These labour movements together with other civil society formations organize themselves to contest the assaults by capital and in the process form themselves into a countermovement. Swaziland is one of the last bastions of royal despotism in Africa. The monarchy has been able to use its grip on power and its position as a custodian of Swazi culture and tradition to re-invent itself as a local bourgeoisie. The country’s success in attracting investment, though relatively limited, has led to the emergence of a Swazi working class. Recent inflows of investment, mainly from Asia, in the textiles industry led to the creation of 40 000 new manufacturing jobs. This is significant when one considers that Swaziland has a total population of 1 million. The political significance of this shift in the class structure of Swaziland has to be investigated, particularly when one takes into account that the working class as well as the middle class created by the need for a state bureaucracy, has historically been the loci of resistance to the more despotic elements of the traditionalist regime. The argument is this study is that Swazi civil society, which includes the labour movement, has not been able to establish a serious countermovement that can challenge the tinkhundla regime and its capitalist allies. Instead the movement have been riddled with internal structural and organizational problems. On the other hand the royal regime has successfully used an elaborate tinkhundla structure and its monopoly over land, religion and culture to suppress such a movement. The implication is that counter-movements do not necessarily follow the relocation of capital. Other social formations are at play.

Com o intento de fundar a metafísica rumo ao conhecimento certo, Descartes rejeita a história precedente da filosofia. Com efeito, esta carrega consigo uma pluralidade de opiniões e disputas, o que é inaceitável face à unidade da verdade e da razão. Por isso, o progresso da filosofia em direção ao futuro só pode se dar mediante uma ruptura com o passado, ruptura que se opera por meio da dúvida metódica. Leibniz, ao contrário, defende que o avanço do conhecimento rumo à descoberta de novas verdades pode e deve retomar o que já foi anteriormente estabelecido. Isto porque, à diferença de Descartes, o autor da Monadologia possui uma outra concepção da relação entre pluralidade e unidade, o que se pode constatar de maneira privilegiada na sua tese de que cada mônada ou ser criado representa o universo inteiro de uma determinada perspectiva. Ora, como todas as representações possuem o mesmo referente o mundo , todas são verdadeiras e harmônicas entre si, de modo que o que varia é a maneira como o mundo é representado, isto é, os graus de distinção presentes na representação. Deste modo, a pluralidade dos sistemas filosóficos redunda em diferenças (de modo que uns são mais perfeitos do que outros e que haja determinadas partes mais relevantes do que outras dentro de um mesmo sistema), mas não em uma heterogeneidade radical. Ora, justamente sem a consideração de que há alguma conveniência subjacente na diversidade das filosofias, não é possível a tentativa de conciliação do que haveria de melhor entre elas, isto é, se há uma heterogeneidade irredutível, como Descartes considera, não há qualquer ponto de transigência. Assim, a fim de dar conta de como este projeto de conciliação das filosofias é possível, examinar-se-á nesta dissertação a tese de que cada mônada representa o universo inteiro de uma determinada perspectiva, exame no qual se enfatizará as noções leibnizianas de espírito, de conhecimento e de sistema / Willing to found metaphysics toward right knowledge, Descartes denies the preceding Philosophy history on the basis that the plurality of opinions and disputes this Philosophy holds is not acceptable under the unity of true and reason. As a result, Philosophy cannot evolve toward the future unless by breaking up with the past, a rupture that operates by way of the methodic doubt. Leibniz, in contrast, advocates that the evolution of knowledge toward the discovery of new truths can and should resume what was established antecedently. This is so because, unlike Descartes, the author of Monadology conceives the plurality-unity relationship in a different way, which one has the privilege to infer from his thesis that each monad or created being represents the entire universe from a certain perspective. Now, since all representations have the same referent the world , all are true and harmonic in relation to each other, and thus what varies is how the world is represented, i.e., the degrees of distinction in the representation. Therefore, the plurality of philosophic systems results in differences (where one is more perfect than another and certain parts are more relevant than others within a system) but not in a radical heterogeneity. Indeed, precisely without considering that some convenience underlies the diversity of philosophies, one cannot attempt to conciliate them in what would be the best in them, i.e., if an irreducible heterogeneity does exist, as Descartes proposes, then there is no point of convergency. Therefore, in order to apprehend how this project of conciliation of philosophies is possible, this paper will address the thesis that each monad represents the entire universe from a certain perspective, with an emphasis on Leibnizs notions of spirit, knowledge, and system

Thesis advisor: Mark S. Burrows / Ecclesiology in Motion: Ecumenical Vocation and the Developing Ecclesial Identity and Self-Understanding of the United Church of Christ (USA) By: Jason M. Donnelly Advisor: Mark S. BurrowsThis study explores the question of ecclesiology in the United Church of Christ by presenting a historically descriptive account of this church's developing ecclesial identity and self-understanding during the last two decades of the twentieth century. Chapter one, "Ecumenical Vocation and the Question of Ecclesiology in the United Church of Christ" considers the context and composition of the organic union that established the United Church of Christ in 1957, engages the founding documents and early developments of the UCC's ecclesial identity and self-understanding up to 1982, and situates this study within its larger historical, ecumenical, and theological contexts. Chapter two, "Corporate Expressions of Ecclesial Identity in the United Church of Christ" examines the emergence of a theologically descriptive tradition of ecclesial identity and self-understanding in the UCC. Proposing that this united and uniting church developed its own ecclesiological tradition in the process of responding to a series of ecumenical texts from the 1980s, this central chapter charts the gathering momentum of a maturing ecclesiological tradition evident in the processes and corporate responses of the UCC to these ecumenical texts as the young church remained faithful to its ecumenical vocation by adapting to an ecumenical context vastly different from the one that inspired the creation of the UCC in 1957. The four ecumenical texts that provoked these corporate expressions of the UCC's ecclesial identity between 1982 and 1995 include: Baptism, Eucharist and Ministry, the 1982 text produced by the Faith and Order Commission of the World Council of Churches; An Invitation to Action, the 1984 text produced from Series III of the Lutheran-Reformed Dialogue; The COCU Consensus, the 1984 text presented to the member churches of the Consultation on Church Union for formal action; and Churches in Covenant Communion, the 1988 text, also presented to the member churches of the Consultation on Church Union for formal action.Chapter three, "Deepening Ecclesial Self-Understanding" briefly explores the origins and ecclesiological significance of the UCC's three full-communion agreements, focusing primarily on the theological content behind the UCC's most recent full-communion agreement with the Evangelical Lutheran Church in America, the Presbyterian Church (USA), and the Reformed Church of America.Chapter four, "Assembling the Expressions of Ecclesial Self-Understanding" presents the theological content expressed in the four corporate texts considered in chapter two in conversation with The Nature and Mission of the Church.Chapter five, "Conclusion" provides a brief overview of the study and suggestively explores the significance of what has been advanced in relation to the ecumenical movement in general and the UCC's ecclesiology in motion in particular. / Thesis (PhD) — Boston College, 2009. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Baseando-se nos conceitos de tradição de Eric Hobsbawn e seus colaboradores, e no referencial teórico da semiótica discursiva desenvolvida por Algirdas Julien Greimas, buscou-se examinar as estratégias discursivas que tecem a significação de tradição em uma das principais casas de marroquinaria, com mais de um século de existência, a Hermès. Especificamente, procurou-se compreender como os produtos icônicos da marca figurativizam modos de vida de seus consumidores e veiculam valores da família em suas distintas configurações plásticas, revelando-se, assim, como uma marca tradicional que se reinventa a cada temporada, como um símbolo de rigor e excelência. / Based on the concepts of tradition of Eric Hobsbawm and his collaborators, and the theoretical framework of discursive semiotics developed by Algirdas Julien Greimas, we sought to examine the discursive strategies that weave the significance of tradition in one of the main homes of leather over a century of existence, Hermès. Specifically, we sought to understand how iconic products figurative lifestyles of its consumers brand and convey family values in their different visual settings, revealing itself as well as a traditional brand that reinvents itself every season as a symbol of rigor and excellence.

A roda de capuêra angola, em sua multiplicidade de significados, inaugura, a cada novo grito de Iê, a cada nova ladainha, a cada novo apertar de mãos aos pés do berimbau, um espaço no qual tudo o que já foi, todo legado ancestral da capuêra, se atualiza, com nuances sutis ou transformações surpreendentes, na fricção com o agora, com os corpos, vozes e a energia vital dos capuêras que vivem tal arte. Na prática e cultivo desta arte convivem uma espécie de culto dirigido simultaneamente ao que foi legado por mestres do passado, à tradição, na forma de cantos, toques e movimentos corporais e ao que é criado e recriado nos improvisos que emergem da experiência de cada nova roda. Nesta capuêra angola, com a qual tomei contato a partir de pesquisa de campo realizada ao longo de quase quatro anos junto a Associação Cultural de Capuêra Angola Paraguassu criada por mestre Jaime de Mar Grande, as conotações de acervo e transmissão de conhecimento carregadas pelo termo tradição se equilibram e articulam com processos de ordem mais emergente e improvisacional. No primeiro capítulo analiso o processo de produção corporal e preparo para o improviso que se dá nos treinos cotidianos, sobre como encontrar a sua capuêra. No segundo, seguindo as linhas melódicas e variações dos cantadores, volto minha atenção aos desdobramentos surpreendentes que ocorrem no calor da ação nas rodas. No terceiro e último capítulo, busco pensar a forma como a capuêra torna-se a vida dos capueristas e suas vidas tornam-se e dão feições particulares à capuêra que praticam e insinuam a seus alunos. O conceito de experiência, nas fronteiras do pensamento de Walter Benjamin, Victor Turner e Tim Ingold é uma batida constante que atravessa todo o trabalho. / The Capuêra Angola roda, in its multiplicity of meanings, opens, every time someone exclaims \"Iê\", in every ladainha, in every shake of hands at the foot of the berimbau a space in which all that has already been, all ancestral legacy of capuêra, is updated, with subtle nuances or striking changes in friction with the present, the bodies, the voices and the vital energy of the living capueristas. The practice of this art is marked by a cult oriented simultaneously to the old mestres legacy and the tradition in the form of songs, beats, gestures and body movements and to that which is created and recreated in the improvisations that emerge from the experience of each new roda. In this capuêra Angola, with which I made contact from field research conducted over nearly four years with the Cultural Association Capuêra Angola Paraguassu created by mestre Jaime de Mar Grande, the connotations of collection and transmission of knowledge carried by the term \"tradition\" are balanced and articulated with other processes with more emergent and improvisational features. The first chapter analyses the body\'s production process and the preparation for improvisation that happens in everyday practice, or how to find your own capuêra. In the second, following the melodic lines and variations of the cantadores, the attention is turned to the amazing developments that occur in the heat of action on the rodas. The third and final chapter try to think how capuêra becomes the life of capueristas and their lives, merging with capuêra, becomes and gives special features to the capuêra they practice and teach to their students. The concept of experience, on the borders of the thought of Walter Benjamin, Victor Turner and Tim Ingold, is a constant beat that sounds through out the work.

Pretendemos, com este trabalho, sondar as possibilidades de experimentação e de renovação da escrita teatral brasileira, analisando o jogo entre tradição e ruptura no campo da linguagem dramatúrgica, sobretudo ao longo das últimas cinco décadas, investigando a noção de individuação autoral, o uso da palavra e os gêneros dramatúrgicos. / We intend, in this essay, to search out for possibilities of experimentation and renovation of Brazilian theatrical writing, analysing the relationship between tradition and rupture in the field of dramaturgical language (mostly throughout the last five decades) and investigating the notion of authorial individuation, specifically dramatic use of language and dramaturgical style.