This dissertation investigates the development of mass communication research in the United States in the years between 1940 and 1972. Central to that investigation is the career of Dr. Fredric Wertham, a psychiatrist whose interventions into debates about the effects of mass communication in the 1950s have remained largely overlooked in received histories of the discipline. By focussing on Wertham's contribution to the development of communications research a number of submerged tendencies are illuminated. A context for the development of the media effects research paradigm is suggested in the first three chapters, each of which highlights a different element which structured postwar communication research. The importance of elitist critiques of mass culture which dominated aesthetic discussions throughout the first half of the twentieth-century are assessed as a foundational factor in the development of communication research paradigms. Postwar concerns about the role of group-mindedness and collectivization are seen to contribute to a conservative political climate which shaped the development of the discipline. Differences between psychoanalysis and behavioral psychology are examined in order to demonstrate the ways in which communication research was consolidated around quantitative and scientistic methodologies. The remaining chapters present two specific case studies of media effects research. Wertham's 1954 anti-comics book, Seduction of the Innocent, is examined in detail in order to illustrate an approach to the study of the mass media that was not pursued by communications researchers. The development of a conservative and individualistic media effects paradigm stemming from research on the impact of television on children is presented as the culmination of postwar tendencies in communication studies. This dissertation argues that because the study of mass communication has been largely defined in the United States through reference to research into me

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This dissertation examines narrative structure in Daniel 1-6 using a method of analysis developed by the Russian folklorist, Vladimir Propp, in his book Morphology of the Folktale. / Propp's model for the narrative surface structure of the heroic fairy tale is employed as an analytical tool to assist in the identification of structural features in five individual stories within Daniel 1-6. / The results of the study indicate that, although none of the texts has a structure identical to the fairy tale, Propp's model is, nevertheless, helpful for describing the basic structures of four of the five biblical texts examined. / The tales in Daniel 1-2 and Daniel 5 have similar structures and may be said to constitute one group, while the tales in Daniel 3 and Daniel 6 have a different structural similarity and form a second group. Daniel 4 is structurally dissimilar to the other tales in Daniel 1-6.

Paul Hindemith (1895-1963)--composer, teacher, and performer of early music--was one of the inaugurators of the early music revival in the United States. During his tenure at Yale University (1940-53) Hindemith directed concerts of primarily medieval and Renaissance music in 1941 (Tanglewood), 1945-47 (Yale), 1948 (Yale and the Metropolitan Museum of Art), 1950 (Harvard), 1951 and 1953 (Yale and the Metropolitan Museum of Art). He participated in a concert of 17th-century music at Yale in 1943. The success of these performances gave Hindemith national recognition. He was able to establish these concerts as the result of self-education and relentless determination. Although he was not part of the burgeoning collegium musicum movement in Germany he directed the Yale Collegium Musicum unhindered, for the most part, by the disastrous effects of World War II. Neither before nor after his tenure at Yale did early music performance form a significant part of his life.Chapter 1 focuses on relevant issues in Hindemith's background while in Germany. Using Stephen Hinton's analysis of the idea of Gebrauchsmusik, this chapter shows that although Hindemith denounced the term "Gebrauchsmusik" as a slogan, his early music performances emerged from the same Gebrauchsmusik, (music-for-amateurs) philosophy. The term "Gebrauchsmusik" appears in this a dissertation as a favorable "pre-Nazi/Weimar Republic" concept; a philosophical construct which formed the basis of Hindemith's early music performances in the United States.Chapter 2 deals with Hindemith's advocacy of early music in the United States. This chapter also includes discussions on the public reception of Hindemith's early music programs, as well as the work of contemporaries during that phase of the early music revival in the United States. The following chapter is an evaluation of Hindemith's recordings of two Yale Collegium Musicum concerts, his use of historical instruments and his performance scores. The evaluation of Hindemith's performance scores centers primarily around French dances which he performed on period instruments in 1948 and their adaptation for modern instruments in his Suite franzoesischer Taenze (1958). The final chapter is a reflection upon the issues of Gebrauchsmusik, and historicity in Hindemith's early music performances. The appendices contain programs, personnel and repertoire lists. / School of Music

Texte remanié de: Diss.--Geschichtswissenschaften--Frankfurt am Main, 1980-1981. / Bibliogr. p. 170-185. Index.

Thesis (MA)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: The following mini-thesis, Things Fall Apart, Power and Krishnamurti, is concerned with the nature by which power is possibly viewed, maintained and transferred by the characters of Chinua Achebe' s novel, Things Fall Apart. The intent of this analysis is to incorporate traditional literary approaches to issues of power in the novel via polarised conceptions, such as east versus west, black versus white or indigenous culture and traditions versus Christianity. Yet simultaneously, by incorporating the unique world-view of Krishnamurti, power, as possibly represented in Things Fall Apart, will be scrutinised as a selfperpetuating entity which chooses its own agents for its manifestation, outside and not necessarily as results of constructions of race, religion or economical design. Specifically, I am interested in Achebe's fictional construction of the indigenous- African maintenance of power and authority within the novel; before and after the arrival of the European colonialists. Did all African villagers, as represented in the fictitious Umuofia, accept the powers-that-be with non-critical minds, or, was power and authority embedded in the processes whereby the Umuofians became accustomed and socially conditioned by the cultural constructs of their particular society? Personally, I do not perceive either of these approaches to be sufficient in the process of holistically comprehending African adaptation to and adoption of 'western' modes of culture. Instead, I believe that though the encroachment of European mercantilism and Christianity upon the African mental and physical landscape was undeniably brutal, this very brutality was in and of itself not variant, compared to psychological and physical maintenance of power in the indigenous realm. This is a primary area of concern of this thesis. I perceive that the African elite, like the European missionaries, used religion and perceptions of tradition and identity to hold on to their elitist and prestigious positions in the indigenous social network. Secondly, this thesis is critical ofthe perception that the dominant emergence of western spiritual and political constructs, over indigenous structures, is a direct result of the acquiescence or absolute physical and mental defeat of African people. Rather, I perceive that African people - in the processes of becoming aware of a new way of life and in making conscious decisions to incorporate this new world-view into their own life-scheme - altered the manipulation and maintenance of power and authority in indigenous society, within the context of Things Fall Apart. In effect, the transfer of political power in Things Fall Apart is not simply a matter of the destruction of African culture by the Europeans. Instead, it is a result of Africans becoming aware of a new way of life, and adopting aspects of this lifestyle in the place of their traditional norms. Krishnamurti's ideas will be incorporated into the above analysis to present a particular world-view that deliberately strives to counteract the human tendency to cling to philosophies, political persuasions, theories or religious fervor. I have included Krishnamurti in the examination of the tension and psychological conversion of African people (as represented in Things Fall Apart) due to moments when they themselves, in the process of introspection, sought to let go of ancient customs and explore the new and foreign, as represented by Christianity. It is my position that in the moments when indigenous authority was questioned by the masses, so began a multifold process: this included the reconstruction of the African self and the readjustment of power relations within the African collective. Krishnamurti posed the following question: When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull, it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid, it makes you conform, it makes you imitate (1974:29). I am aware that by juxtaposing the above idea next to African culture might appear blasphemous in the 'new' South Africa, given the great effort to revive 'African' culture. I do not object to this revival and consciousness of tradition and heritage. Yet, I strongly agree with Krishnamurti that the maintenance of power by a select group of elite Africans in the pre-colonial, colonial and post-colonial dispensations is a result of the conformity and acceptance of the masses of African people of the social, spiritual and economic constructions of the elite. The very patterns whereby Africans think was, through centuries, developed by a select group of individuals, as reflected in Things Fall Apart. Culture and tradition have acted as standards whereby individuals measure the worth of their individuality. Hence, Krishnamurti views the struggle of freedom; the struggle of individuals to shake of cultural or traditional constraints, as crucial to the full development of the human self. "Freedom," he says, "liberty, the independence to express what one thinks, to do what one wants to do, is one of the most important things in life. To be really free ... within oneself, is one of the most difficult and dangerous things" (1974:30. As this thesis progresses, we will probe Krishnamurti's claim that the individual attempt to be free, as possibly represented in Achebe's Things Fall Apart, may be both difficult and dangerous. / AFRIKAANSE OPSOMMING: Die volgende mini thesis, "Things Fall Apart, Power and Krishnamurti" is besorg op die manier hoe mag anskou, behou en oorgedra work binne karakters van Chinua Achebe se novel, "Things Fall Apart". Die doel van hierdie analise is om bewus te raak van die tradisionele liturere benadering tot konsepte soos mag gesien vanuit ft polografiese oogpunt, soos bv. oos teenoor wes, swart teenoor wit of inheemse kuluur en tradisie teenoor Christenskap. Inteendeel, deur die unieke sienswyse van Krishnmurti in te sluit, sal mag soos vervat in "Things Fall Apart", in totaliteit gekritiseer word deur sy eie manifesteringe en nie noodwendig vanuit ft oogpunt van ras, geloof of ekonomie nie. Ek is spesifiek geinteriseerd in Achebe se fiktioneie konstruksie van die Inheemse Afrikaanse behouing van magsbeheer in hierdie novel. Beide voor en nadat Europese kolonisme hier gearriveer het, het Afrikaner inwoners, soos voorgehou in die fiktiese "Umofia" magsbeheer in hulle gedagtes aanvaar? Of was magsbeheer onvoorwaardelik in hulle ingeplant deur die sosiale en kulturele aspekte van hul spesifieke gemeenskap. My persoonlike sienswyse is dat hierdie banadering ft oordeelkundige benadering is om gevolglik die Afrikaner aanvaring en uitoefening van westerse kulturele modes te verstaan. Inteendeel argumenteer ek dat die indringing van Europese merkantalisme en Christendom bo-op die Afrikaner geestelike en natuurkundige landskappe onerkenbaar geweldadig was en dat hierdie geweldadigheid in en vanself nie veranderlik was nie, invergelyking met die sielkundige en fisiese behouing van mag soos voorbehou in die Inheemse koningkryk. Die elite wie die opperpriester van prekoloniale Afrikaner gemeenskap saamgestel het, wie aangedring het op ft vorm van getrouheid tot kulturele en politieke konstruksies soos deur hulle bepaal, het ook die psige krag van die plaaslike dorpsbewoners misbruik. Dit is my primere punt van fokus in hierdie thesis. My argument is dat die Afrikaanse elite, soos Europese sendelinge, geloof en persepsies van tradisie en identitiet gebruik het om vas te kleef aan hul eie elite en invloedryke posisies binne die Inheemse en sosiale netwerk. Tweedens, hierdie thesis is krities van die persepsie dat die verskyning van Westerse spiruturele en politieke konstruksies oor inheemse strukture, ft direkte gevolg was van die instemming tot absolute psise en geestelike omverwerping van Afrikaner mense. Ek sal beweer dat Afrikaner mense, in die proses van gewoont raak aan ft nuwe lewenstyl, doelbewuste keuses gemaak het om hierdie nuwe wereld sienswyse in hul eie lewenstyl te inkorpireer. In hierdie proses is die magsbeheer soos voorbehou in die Inheemse gemeenskap gemanupileer binne die konteks van "Things Fall Apart". Gevolglik, die direkte oordrag van politieke mag in "Things Fall Apart" was nie net eenvoudig ft vernietiging van Afrikaner kultuur deur Europese nie. Inteendeel, dit was ft direkte gevolg van Afrikaners wat bewus geraak het van ft nuwe lewenstyl, en in die proses het Afrikaners hierdie lewesstyl as hul eie aanvaar. Krishnamurti se sienswyse sal geinkorpireer word in die boostaande analise wie se wereldwye sienswyse doelbewus stry teen die mens se geneighheid om aan te kleef aan filosofiese en politieke oortuigende gedagtes van theorie en geestelike opgewondenheid. Ek het spesifiek Krishnamurti se sienswyse ingekorpireer om die konflik en filosofiese veranderinge in Afrikaner mense te ondersoek (soos voorbehou in "Things Fall Apart") as gevolg van oomblikke waarin die Afrikaners hulself introspeksie doen en in dié proses, van hul eie eeue oue tradisies en gewoontes afstand gedoen het om die nuwe forum soos voorbehou deur Christenskap aan te kleef. Dit is my sienswyse dat gedurende hierdie tydperk magsbeheer bevraagteken was deur die magdom van mense. Dis hoe die rekonstruksie van die Afrikaner "Ek" en die herskedulering van magsbeheer verhoudinge binne die Afrikaner kollektief plaasgevind het. Krishnamurti stel die volgende vraag: Wanneer ft mens gesê word wat om te doen, wat om te dink, wat om te gehoorsaam, wat om te volg, weet jy wat dit aan n mens doen? Nmens se brein raak traag en die brein verloor sy inisiatief en sy fluksheid. Die uitwendige, die buitewerking van discipline maak jou brein dom, dit laat jou naaboots. (1974:29). Ek is bewus dat deur bogenoemde idea en Afrikaner kultuur naas mekaar te stel mag as godslasterend voorkom binne die konteks van die "nuwe" Suid Afrika, gegewe die groot inspanning om "Afrikaner" kultuur te hernu. Ek maak nie beswaar teen die heruwing en bewussyn van tradisie en erfenis nie. Ek stem saam met Krishnamurti dat deur die beheer van mag van fi selektiewe groep van elite Afrikaners in die prekoloniale, koloniale en post-koloniale dipensasies te gee, is as gevolg van die aanmeerning en aanvaarding deur die magdom van die Afrikaner gemeenskappe van sosiale, spirituele en ekonomiese konstruksies soos dié van dié elite. Die denks wyse waarlangs Afrikaners dink, was vir eeue lank, uitgebrei deur fi selektiewe groep mense, soos voorgehou in "Things Fall Apart". Kultuur en tradisie het fi standard geword waarby fi mens hom kan mee verlyk om sy waarde as individu te kan bepaal. Om hierdie rede, sien Krishnamurti die geveg vir vryheid as die geveg vir individue om kulturele en tradisionele beperkige af te skud en dis inderdaad belangrik vir die uitbreiding van die mens se eie identiteit. "Vryheid", sê hy, "liberalisme, die onafhanklikheid om uit te spreek wat fi mens dink, te doen wat fi mens wil doen, is een van dié mees belangrikste dinge in die lewe. Om innerlik vry te wees ... is een van die moeilikste en gevaarlikste dinge in die lewe" (1974:30). Soos hierdie thesis voortgaan, sal ek Krishnamurti se beweering dat die individu se poging om vry te wees, soos moontlik voorgestel in Achebe se " Things Fall Apart" dalk beide moeilik en gevaarlik mag wees.

Made available in DSpace on 2014-06-11T19:30:27Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-03-02Bitstream added on 2014-06-13T19:40:08Z : No. of bitstreams: 1 narzetti_cnp_dr_arafcl.pdf: 1168238 bytes, checksum: aea8bd6c8360884aafbb7f53945c7594 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Fundação de Amparo à Pesquisa do Estado do Amazonas (FAPEAM) / Ce travail aborde le parcours des idées du Cercle de Bakhtine dans le champ de l’Analyse du discours française dans la période de son émergence et expansion, les années 1970-80. C’est, ainsi, un travail d’histoire. D’une part, histoire de l’Analyse du discours française, donc traite du processus historique à la fin duquel le Cercle de Bakhtine est devenu une référence nouvelle et globale pour ce domaine. D’autre part, histoire du Cercle de Bakhtine, parce que c’est un chapitre de ce qu’on pourrait appeler l’histoire de ses réceptions et appropriations dans les plus différentes « chronotopes ». Le travail souligne les questions théoriques et politiques impliqués dans ce processus, en suivant une perspective épistémologique et généalogique. Il est proposé que ce parcours a été marqué par deux réceptions distinctes des idées du groupe de Bakhtine, caractérisées par des différences significatives non seulement dans ce que concerne à l’amplitude de la référence aux concepts du Cercle de Bakhtine dans les travaux pratiques, mais aussi dans ce que concerne aux effets de l’appropriation de ces concepts. La première réception, l’inaugural, se caractérise par : une référence quasi exclusive à une seul oeuvre d’un des membres du Cercle – Le marxisme et la philosophie du langage, de Volochinov ; aussi par une divergence profonde, entre les tendances de l’analyse du discours sociolinguistique et l’analyse du discours de Pêcheux, concernent à la pertinence de l’appropriation des concepts formulés dans cette oeuvre pour le développement théorique et méthodologique de l'Analyse du discours ; et, enfin, par une application/appropriation de ces concepts aux problèmes et aux objets des analystes du discours, application dans laquelle, dans... (Résumé complet accès életronique cidessous) / Este trabalho versa sobre o percurso trilhado pelas ideias do Círculo de Bakhtin no campo da Análise do discurso francesa no período de sua emergência e expansão, isto é, os anos 1970-80. Apresenta-se, assim, como um trabalho de história. Por um lado, história da Análise do discurso francesa, pois trata do processo histórico ao fim do qual o Círculo de Bakhtin tornou-se uma nova e generalizada referência para o referido campo. Por outro, história do Círculo de Bakhtin, pois trata de um capítulo daquilo que poderíamos chamar de história de suas errâncias ou de suas andanças pelos mais diferentes “cronotopos”. O trabalho destaca as questões teóricas e políticas envolvidas nesse processo, seguindo uma perspectiva epistemológica e genealógica. Propõe que esse percurso foi marcado por duas recepções distintas das ideias do grupo de Bakhtin, caracterizadas por diferenças significativas não apenas quanto à amplitude da referência aos conceitos do Círculo nos trabalhos práticos, mas também quanto aos efeitos da apropriação desses conceitos. A primeira recepção, a inaugural, caracteriza-se por: uma referência praticamente exclusiva a uma obra de um dos membros do Círculo – Marxismo e filosofia da linguagem, de Voloshinov; também por uma divergência profunda, entre as tendências da análise do discurso sociolinguística e da análise do discurso de Pêcheux, quanto à pertinência da apropriação dos conceitos formulados na referida obra para o desenvolvimento teórico e metodológico da Análise do discurso; e, enfim, por uma aplicação/apropriação desses conceitos aos problemas e objetos dos analistas do discurso, aplicação na qual eram, na maioria das vezes, articulados a outros formulados no interior do campo, cujo efeito poderia ser definido como um incremento do corpo conceitual e da metodologia da...

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No. of bitstreams: 1 gregorio_smf_me_assis.pdf: 9489764 bytes, checksum: 2f777550da9325c358fd6404b9733bb5 (MD5) Previous issue date: 2018-02-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho objetivou aplicar uma sequência de atividades com foco no gênero discursivo entrevista, que é visto de maneira superficial no Currículo do Estado de São Paulo do Ensino Fundamental, apenas como subsídio para o gênero reportagem. Por isso a proposta foi ampliar e inovar o currículo por meio do desenvolvimento de um projeto de letramento, aplicado, através de uma sequência didática, atividades organizadas e dirigidas para análise do gênero, culminando em uma entrevista com interlocutores reais em um contexto real de comunicação, possibilitando, assim, que a aprendizagem ocorresse através do processo e não apenas do resultado. Para tanto, o projeto propôs aos alunos do 7º ano de uma escola pública estadual de Ourinhos-SP uma visita ao lar de idosos da cidade para uma entrevista, possibilitando, através da prática, compreender a função social do gênero em estudo e, dessa forma, tornar mais significativo e atrativo o processo de ensino-aprendizagem por meio de gêneros discursivos. Observou-se, pois, que os projetos de letramento são alternativas produtivas, uma vez que trabalham a língua materna com vistas ao social, conectando o ensino escolar à prática e desenvolvendo habilidades de leitura e escrita para a vida e a cidadania; de modo que a escola, principal agência de letramento, por meio de seus professores e estratégias responsivas, tenha papel fundamental na formação social do aluno. Os pressupostos teóricos que sustentam essa investigação baseiam-se em estudos sobre letramentos (Kleiman, 1995; Soares, 1998; Mortatti, 2004; Street, 2014); no trabalho com a pedagogia de projetos (Dewey, 1947, apud Cunha, 2011) e na teoria sobre gêneros discursivos (Bakhtin, 2016; Fiorin, 2017). O desenvolvimento desse estudo pautou-se na abordagem metodológica da pesquisa qualitativa e, como esta compreende uma parte prática, a pesquisa adquiriu também caráter aplicado, seguindo o modelo da pesquisa-ação (Telles, 2002), envolvendo interesses e conhecimentos construídos no interior da realidade que foi objeto de estudo. Por fim, os resultados alcançados com a aplicação do projeto foram divididos em três dimensões: a primeira diz respeito ao engajamento do aluno e o desenvolvimento do trabalho coletivo; a segunda concentrou-se na ampliação do conhecimento acerca do gênero discursivo entrevista, sua compreensão estrutural e função social; a terceira ficou em torno do tema sobre idosos, a discussão sobre o espaço desses cidadãos na sociedade, o exercício de alteridade e o respeito ao próximo, enfatizando, além do estudo da Língua Portuguesa, o trabalho social e crítico, fundamentais para a ação do indivíduo no mundo / The present work aimed to apply a sequence of activities focused on the discursive genre interview, which is seen in a superficial way in the State of São Paulo Curriculum of Elementary School, only as a subsidy for the genre reporting. Therefore, the proposal was to expand and innovate the curriculum through the development of a literacy project, applied through a didactic sequence, organized activities and directed to gender analysis, culminating in an interview with real interlocutors in a real context of communication, thus enabling learning to occur through the process and not just the result. To this end, the project proposed to the students of the 7th year of a state public school in Ourinhos-SP a visit to the nursing home of the city for an interview, making possible, through the practice, to understand the social function of the study genre and, in this way , to make the teaching-learning process more meaningful and attractive through discursive genres. It was observed, therefore, that literacy projects are productive alternatives, since they work in the mother tongue with a view to the social, connecting school teaching to practice and developing reading and writing skills for life and citizenship; so that the school, the main literacy agency, through its teachers and responsive strategies, plays a fundamental role in the social formation of the student. The theoretical assumptions that support this research are based on studies on literacies (Kleiman, 1995, Soares, 1998, Mortatti, 2004, Street, 2014). in the work with the pedagogy of projects (Dewey, 1947, apud Cunha, 2011) and in the theory on discursive genres (Bakhtin, 2016 and Fiorin, 2017). The development of this study was based on the methodological approach of the qualitative research, and since it comprises a practical part, the research also acquired an applied character, following the action research model (Telles, 2002), involving interests and knowledge built within the reality that was the object of study. Finally, the results achieved with the implementation of the project were divided into three dimensions: the first concerns student engagement and the development of collective work; the second focused on expanding knowledge about the discursive genre interview, its structural understanding and social function; the third was about the topic of the elderly, the discussion about the space of these citizens in society, the exercise of alterity and respect for others, emphasizing, besides the study of the Portuguese language, social and critical work, fundamental for the action of the individual in the world / 5649486

From introduction: In the following essay an emphasis has been placed on manipulated photographic images. Although this implies a whole variety of ways in which these images can be manipulated e.g. in collage, silkscreen etc., the emphasis here is on images that have a fabricated or deliberate manipulation of subject matter to make up the photograph.

This thesis offers an analysis of George Eliot's aesthetics and ethics from the interdisciplinary perspective of literature and theology. I examine the role that religious motifs play in Eliot's "ethics of art," and argue that the motifs of incarnation, revelation, and transcendence are central to Eliot's aesthetic aim of extending her reader's sympathies. Eliot's ethics of art is designed to help her reader transcend his or her inherent egoism, and to improve the way her reader understands his or her own self in relation to the world and to others. An exploration of the religious motifs of incarnation, revelation, and transcendence explains how Eliot achieved this aim without resorting to didacticism or preaching. In order to demonstrate this, the thesis offers a reading of Middlemarch and Daniel Deronda in which I employ three concepts that are present in the early philosophical writings of Mikhail Bakhtin; non-alibi in being, excess of seeing, and self/other relations. The motif of incarnation is central to each of these concepts and forms a bridge between Bakhtin's aesthetics and ethics. In applying these concepts to a reading of Middlemarch and Daniel Deronda, I demonstrate the way in which Eliot's "ethics of art" relies on theological motifs.