Metaphors of "journey" or "rootlessness" are often used to describe movements of people across cultural and social spaces, and physical geographies. Such journeys whilst revealing stories that speak of a people's voice, are rarely seen as embodying an implicit quest for a narrative unity with a teleology and pedagogy, sui generis. This inquiry focuses upon the narrative journey of one such community of "travellers," the Indian Ismailis, who left their timeworn homeland in the North Western region of the Indian Subcontinent at the end of the nineteenth century and travelled to colonial Eastern Africa to make the land their new home. In the early 1970' s , however, political unrest in this now "postcolonial" region prompted the succeeding generations of the earlier pioneers to once again uproot their African home and undertake yet another journey, this time towards the so-called modern societies of Canada and other Western countries. This historical and often turbulent intergenerational voyage of over a hundred years is also a continuous journey of a modern selfhood in aporia as it experiences and traverses the various institutions, practices, and milieus of modernity, while attempting to engage with or update its own biographical narrative. Using the important and primary genre of shared conversations implicit within a narrative and hermeneutical inquiry, this project acts as witness and delves into the narratives of a diverse group of individuals from four generations of these travellers. It is proposed that in these intergenerational conversations and stories lie experiences and expressions of praxis that also reveal or point towards moral enablements of practices and virtues, and arguments that make present a "living tradition." This tradition, it is felt, can act as a significant and inescapable horizon - a robust historical consciousness - from which a modern selfhood in aporia can once again begin to update its own narrative as part of a continuous story of a community with a teleology, and which the current and future generations of these "travellers" can recognize, argue, update, and ultimately possess as they venture purposefully into the community's shared future.

There is little question that Hobbes's Leviathan and Behemoth are largely responding to the civil conflicts that were tearing seventeenth-century England apart, but scholars disagree in their interpretations of Hobbes's diagnosis and prescription for the civil war. Complementing previous interpretations, my MA thesis suggests that Hobbes also traces the source of the civil conflicts to Western philosophical tradition (WPT) itself both methodologically and substantially. Methodologically, ancient Western philosophers do not start their ratiocination process with definitions of the terms used, and Hobbes argues that this lack of adequate method leads to all kinds of absurdities and consequently a whole false reference world. This critique is largely based on Hobbes's materialist accounts of philosophy and mind. Substantially, Hobbes suggests that Aristotle's natural, moral and civil philosophies in particular contribute to the chaotic opinions and the civil conflicts. After detecting this source, Hobbes undertakes perhaps the most ambitious endeavor to exorcise the demon of the tradition in Western history, by radically scientizing the philosophical tradition and establishing a science of politics.

Šiame darbe analizuojama kalendorinių švenčių tradicijos kaitos procesai pradedant tarpukariu ir baigiant nepriklausomybės laikotarpiu. Darbe nagrinėjama kaip skirtingais laikotarpiais vienos jų toliau tebešvenčiamos, kitos naujai atsiradusios išnyksta ar sėkmingai prigyja. Atkreipiamas dėmesys į kaitos procesą įtakojančias priežastis. Darbo objektas – teorinė tradicijos samprata ir kalendorinių švenčių tradicijos suvokimo kaita tarpukario, sovietmečio ir nepriklausomybės laikotarpiais. Darbe siekta apžvelgti teorinę tradicijos sąvokos traktuotę filosofiniame, istoriniame kontekstuose bei atlikti kalendorinių švenčių kaitos proceso analizę periodiniuose leidiniuose, remiantis trimis istoriniais laikotarpiais: tarpukariu, sovietmečiu, nepriklausomybe. Nuo XVIII a. iki XX a. šimtmečio tradicija laikyta barjeru, slopinančiu individualaus žmogaus vystymąsi ir kūrybą. Susiformavusi opozicija, galutinai atskyrė „gėrį“ nuo „blogio“, t.y. tradiciją nuo modernybės. Atraminė tradicijos sąvoka daugelio mokslininkų apribojama XVIII-XIX a. Tokie požiūriai į tradiciją, kaip parodė atlikta analizė, nėra išnykęs iki šiol. Kalendorinių švenčių aktualumas nemaža dalimi priklauso ne tik nuo žmonių poreikio, tačiau kartu ir nuo valstybės politinės, ekonominės situacijos. Svarbiausiomis šventėmis laikytos Kūčios, Kalėdos ir Velykos, atkartojančios religines ir etninės kultūros tradicijas, išliko mažiausiai pakitusios, nors religinis turinys stipriai sumenkęs. Toks elgesys „iš tradicijos“ gali... [toliau žr. visą tekstą] / This work analyses the changes of calendar feasts traditions beginning with interwar period and leading to independent period. This work deals with a question of how some feasts are still being celebrated in different eras, when at the same time new one disappear or flourish, circumstances of such a processes are considered. Main topic of work is theoretical understanding of tradition and calendar feasts traditions during periods of interwar, soviet and independence. Work is focused upon theoretical understanding of tradition in philosophical and historical context, as well as trying to accomplish analysis of the changes of calendar feasts in periodical publications by invoking three historical eras: interwar, soviet occupation and independence. Starting from 18th century up until 20th century tradition was thought as barrier suppressing human development and creativity. Such an attitude conclusively distinguished ’’good’’ and ’’evil’’, tradition and modernity. By many scientists, notion of tradition is restricted from 18th century to 19th century. Analysis shows, that suchlike positions are still alive. The importance of calendar feasts depends not only on needs of human beings but just as well on political and economical situation of particular State. Least changes are seen on those feasts which were considered to be the most important, Christmas Eve, Christmas and Easter, although religious content is much weaker. Such behaviour ’’from tradition’’ might be conditioned... [to full text]

I den här uppsatsen undersöks sju texter om den svenska författarinnan Karin Boye (1900–1941), publicerade mellan åren 1989 och 2013. Utifrån feministisk litteratur- och bio­grafi­forsk­ning av Gunilla Domellöf och Lisbeth Larsson diskuteras att och hur perso­nen Boye och biografiska läsningar av hennes skönlitterära produk­tion fort­farande int­resserar. Bland resultaten finns slutsatsen att Boyes texter fortfarande ofta läses som själv­bio­grafiska, men att bilden av henne omarbetats; Boye betraktas inte längre som sjuk, till skillnad från 1950-talets sexualisering och patologisering av kvinnliga författare. Istäl­let benämns hon lesbisk och den direkta kopplingen mellan hennes sexualitet och hennes självmord är borta. Avsikten i hennes själv­mord ifrågasätts dessutom, vilket ytterligare för­ändrar bilden av Boye. En övergripande slutsats är att samma teman som var aktuella under mitten av 1900-talet, såsom sexualitet, psyke och självmord, återkommer i omvärderad form när Boye blir läst och biograferad idag. Den bio­grafiska traditionen är fortfarande aktuell, trots att den uppmärksammats och motarbetats av bland andra Domellöf.

No description available.

Grasping the wooden handle of a dozukime saw with both hands, I make a rip-cut into a block of eastern white pine, leaving behind a 1/64-inch wide kerf. I am cutting a dovetail: a wood joint developed over five-thousand years ago by the hands of our ancestors. Even now, a well-fitted dovetail joint remains one of the strongest, most elegant ways to join wood. I knew nothing about traditional woodworking when I first picked up a hand-plane, but I was soon inspired by the richness of the craft: the quality of a hand-planed finish, the spirit of craftsmanship, and the nature of material. I was amazed by the wealth of knowledge embodied in craftwork. The tools and materials I encountered spoke to me; I learned to care for them and for my work. How would the things I make endure through time? How would the things I make affect others? In an era where materialism has come to represent a spiritless relationship to the things around us, traditions of craft can teach us how to imbue the human spirit in our work. After making a harvest table, four chairs, ninety-four earthenware pots, and a lamp, I reflect on the act of making as a means of discovery. Making affects our thinking and our approach to material and environment. Making can help us develop a craftsman???s capacity to listen, a great respect for material, and a desire to make better objects for posterity. Making is learning.

If Jesus's resurrection did not happen, the Christian faith is falsified. The question is therefore raised as to whether it is possible to prove the historicity of the resurrection, and thus verify the Christian faith. The problem is first historical (what is the nature of the evidence for the resurrection?) and secondly apologetic (how does the resurrection help in communicating the Christian faith?); this thesis aims to address the historical question, and introduce apologetics as a future concern. The work is set in context by a survey of approaches to the historical Jesus through the centuries, culminating in the "Third Quest for the Historical Jesus." The origins of the idea of resurrection are sought in an examination of ancient Hebrew ideas about death, exploring the development of hope from the survival of the community rather than the individual, through the awareness of the need for justice and the continuing relationship with God, through a range of metaphors to the first explicit hope of resurrection from the dead. The influence of Hellenism and ideas of immortality in the intertestamental period are noted, but these ideas were not adequate to explain the experience of Jesus's disciples. The New Testament is then surveyed to identify all resurrection traditions. Some traditions are theological and metaphorical, but some are narrative or apparently derived from a historical event. It is noted that some canonical books make relatively little of the resurrection, and that extracanonical books such as the Gospel of Thomas ignore it completely. A study of the extracanonical texts suggests that omission of resurrection tradition is due to later theological preference, rather than indicating early tradition implying that passion-resurrection tradition was a later innovation. Where there is extracanonical resurrection tradition, it is dependent upon canonical tradition. There follows a discussion of the various criteria which have been used to examine New Testament tradition for historicity, examining the strengths and weaknesses of each. It is concluded that no single criterion is adequate, but that it is possible to achieve a satisfactory degree of historical plausibility. The discussion returns to the New Testament traditions to identify where they purport to be historical, and then explored in the light of the historical criteria for plausibility. While there is clear theological development and interpretation, there is a persistent core tradition deriving from an original event. Alternative explanations, that the disciples invented resurrection to explain other experiences, are dismissed as resurrection is the least likely explanation for them to offer. The historical event itself is irrecoverable, but may be discerned by its effects. The most plausible explanation for the testimony underlying New Testament tradition, celebration on the first day of the week, and the explosive growth of the Jesus movement, is that the resurrection actually happened. Brief consideration is given to the implications of the resurrection for theology, eschatology, apologetics and engagement with postmodernism. / Thesis (M.A. (New Testament)--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.

If Jesus's resurrection did not happen, the Christian faith is falsified. The question is therefore raised as to whether it is possible to prove the historicity of the resurrection, and thus verify the Christian faith. The problem is first historical (what is the nature of the evidence for the resurrection?) and secondly apologetic (how does the resurrection help in communicating the Christian faith?); this thesis aims to address the historical question, and introduce apologetics as a future concern. The work is set in context by a survey of approaches to the historical Jesus through the centuries, culminating in the "Third Quest for the Historical Jesus." The origins of the idea of resurrection are sought in an examination of ancient Hebrew ideas about death, exploring the development of hope from the survival of the community rather than the individual, through the awareness of the need for justice and the continuing relationship with God, through a range of metaphors to the first explicit hope of resurrection from the dead. The influence of Hellenism and ideas of immortality in the intertestamental period are noted, but these ideas were not adequate to explain the experience of Jesus's disciples. The New Testament is then surveyed to identify all resurrection traditions. Some traditions are theological and metaphorical, but some are narrative or apparently derived from a historical event. It is noted that some canonical books make relatively little of the resurrection, and that extracanonical books such as the Gospel of Thomas ignore it completely. A study of the extracanonical texts suggests that omission of resurrection tradition is due to later theological preference, rather than indicating early tradition implying that passion-resurrection tradition was a later innovation. Where there is extracanonical resurrection tradition, it is dependent upon canonical tradition. There follows a discussion of the various criteria which have been used to examine New Testament tradition for historicity, examining the strengths and weaknesses of each. It is concluded that no single criterion is adequate, but that it is possible to achieve a satisfactory degree of historical plausibility. The discussion returns to the New Testament traditions to identify where they purport to be historical, and then explored in the light of the historical criteria for plausibility. While there is clear theological development and interpretation, there is a persistent core tradition deriving from an original event. Alternative explanations, that the disciples invented resurrection to explain other experiences, are dismissed as resurrection is the least likely explanation for them to offer. The historical event itself is irrecoverable, but may be discerned by its effects. The most plausible explanation for the testimony underlying New Testament tradition, celebration on the first day of the week, and the explosive growth of the Jesus movement, is that the resurrection actually happened. Brief consideration is given to the implications of the resurrection for theology, eschatology, apologetics and engagement with postmodernism. / Thesis (M.A. (New Testament)--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.

This thesis aims to compare the political discourses of immigration and integration of political parties in Canada and Germany from 2008 to 2013. As some scholars have noted a convergence of immigration and integration policies in Western liberal democracies, this thesis seeks to identify whether a convergence of discourses took place in Canada and Germany, or whether the different national traditions of immigration and integration in Canada and Germany remain stronger in influence than forces of convergence, like international organization or treaties, on immigration and integration discourses. Coming from a critical constructivist perspective and applying a discourse analysis that builds on Lene Hansen and Roxanne Lynn Doty’s work, this thesis found that no convergence of immigration and integration discourses in Canada and Germany took place. Different national traditions appear to remain more central for immigration and integration discourses in both Canada and Germany. / Graduate / 0615 / b.c.hoffmann@gmx.net

Denna studie handlar om individer som väljer att gå med i en religiös rörelse, pingstkyrkan. Huvudintresset låg i varför en individ väljer att bli medlem i en religiös rörelse, när vi lever i ett alltmer individualiserat samhälle, där religionen får mindre plats i människors vardagsliv. Studien baseras på intervjuer med fyra pingstvänner, en man och tre kvinnor, om hur vardagslivet ser ut, deras ritualer och traditioner samt om de känner någon utanförskap i samhället. Frågeställningarna berörde: Vad är det som gör att en individ väljer att ingå i en religiös rörelse? Vilken betydelse har ritualer och traditioner? Hur ser vardagslivet ut innanför samt utanför rörelsen? Den sekundära frågan som ställdes var: Hur har kyrkan berörts? Den teoretiska referensramen till forskningen var: generation, individualisering, socialisation, interaktion och vardagsverklighet, ritualer, det "äldre" samhället (gemeinschaft) och det "nya" samhället (gesellschaft). Forskningen visade att orsaken till att en del väljer att bli medlem i en religiös rörelse inte bara är religionen, utan i hög grad gemenskapen. Gemenskapen är väldig stark och innebär både trygghet och ett starkt socialt nätverk samt stöttning och vägledning. Individerna hade en kristen bakgrund från start, vilket påverkat deras val att bli medlem i just en kristen rörelse. Ritualerna samt traditionen har utvecklats efter dagens samhälle, där exempelvis det intuitva tänket bidrar. Samhällets förändring har bidragit till att kyrkan förändrat sig vilket främst visar sig i rörelsens alltmer individualiserade drag, där individen respekterar varandras olikheter. Utanförskapet finns idag inte på samma sätt, det är exempelvis inget problem att gå på bio idag eller ta ett glas vin som det kunde vara förr. En del ritualer och traditioner har utvecklats alltmer och ses med mer "moderna" ögon och är inte lika traditionsbundna.