Botho Strauss a writer of prose, essays and plays, belongs to the most interesting and controversial authors of the last thirty years. Like a seismograph he picks up numerous discourses, the most important one being Memoria . His peculiar and eccentric way of representing and reflecting on memory, in the early texts, is innovative, critical, self reflective, but in the later texts becomes neo-conservative, elitist and patriarchal. This later discourse sparked off a discussion, involving writers such as Peter Handke, Martin Walser and Peter Sloterdijk, about the role of the intellectual in German society. / I begin by examining how cultural studies approaches the topic of Memoria. I then apply to the texts of Strauss a 'mnemonic reading,' meaning, to explore and discover topographies of memory. Literature and the arts in general are perceived as places of memory, or as archives where cultural memory is kept alive. Quoting, or rewriting selections from texts, as described in theories of intertextuality, changes and keeps alive a tradition of literature within literature. A text becomes a palimpsest in which fragments of foreign texts suddenly become visible and can enter the readers memory. In Strauss, to form a memory from the fragments is not without major problems. The pieces move in all directions to form a paradoxical body of text. / In his early texts the narrator laments the impossibility of creating an identity based on personal memories and so he concentrates on the problem of how to represent memory within the context of increasing amnesia. The seemingly dead subject moves about within the texts where he hopes to build himself a place for his identity to survive. In reaction to loss of memory and identity, a calculated game appears in which the representation and experience of the past plays only a minor role. The author turns towards the models of aesthetic memory, adapting, for example, the romantic mode of writing. The metamorphosis of texts, such as those from the romantic period, occurs as a backdrop against which the writer projects his erotically inspired allegorical "memory theater." Dramatization of the memory process leads him to conclude that memories only exist within the aesthetic world of literature, where they manifest themselves beyond a historical and social reality. At the end of his writing project, Strauss creates an aesthetic refuge of personal memories by turning himself into a "diarist." The male voice regresses to an aggressive and melancholic mode of limited perception, which the author knows cannot be more than an artificial construction.

Patrick A. Hosein, Michael Athans. / Cover title. / Includes bibliographical references (p. 28). / Research supported in part by the Joint Directors of Laboratories. ONR/N00014-85-K-0782 Research supported in part by the Office of Naval Research. ONR/N00014-84-K-0519

Where precisely should the study of the Pentateuch start? This study in unison with the insight of the Pentateuch scholar Eckart Otto starts at Deuternonomy. Africa has a long and rich history of Biblical scholarship.A critical discourse of the Pentateuch has been kindled in South-Africa for more than the past decade through ProPent, the project for the study of the Pentateuch. This study is done in the space that was created with the Pentateuch theory that emerged out of this global encounter. Deuternonomy is the cradle of the Pentateuch and has its origin in the loyalty oath of Esarhaddon in the seventh century B.C. This oath was subversively recepted through a political theology during the reign of the Assirian Empire. The Middle Assirian Law codes, the Covenart Code and the Decalog were all used in creating Deuteronomany 12-26. It is in exile, that a sequence of redactions started which continued post-exilic when the Priestly Code of the Levites was merged with the Zadokite theology of Deuternonomy in Jerusalem. This study takes a closer look at the spy stories in Numbers, Joshua and especially Deuternonomy 1:19-46. The point is made that it is authentically these stories that wove the Pentateuch into the crown jewel of the First Testament and the Bible. With the various redactions that took place these stories create a close knit plot for the Pentateuch. This resulted in a space being created where different theologies can co-exist and fruitfully entice the people of Jahwe to trust and obey Him and to enjoy the blessing of the promised land. / Dissertation (MA(Theol))--University of Pretoria, 2012. / Old Testament Studies / unrestricted

La centralidad de la dramaturgia de Ricardo Monti en el campo teatral argentino justifica que abordemos un estudio de con-junto de su obra y ahondemos en su simbología, lo que impli-ca, además, resignificarla desde las coordenadas del pensa-miento crítico actual y contribuir al estudio de las intertex-tualidades en el campo supranacional. Es ponderable la cua-lidad unitiva de la obra de Monti, en la que el itinerario hacia el símbolo, con claras referencias a doctrinas místicas, fue intensificándose progresivamente, especialmente en la última étapa de su teatro barroco; pero esa intensificación, lejos de señalar una ruptura con su dramaturgia inicial, ahonda en los fundamentos trascendentes del devenir histórico.A medida que fuimos indagando sus creaciones, surgió claramente la centralidad del paradigma simbólico de lo femenino, en cuanto es nuclear y rizómatico en toda su obra, aspecto aún no abordado profundamente por la crítica.La elección del tema también se fundamenta en la incumbencia que podrán tener los resultados en diversos campos del saber, como en la Literatura Comparada en general, el Teatro Comparado en particular, la Sociología de la Cultura, la Historiografía y la Historia de las Ideas.

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Texte remanié de : Thesis (doctoral) : Philosophie : Universität Stuttgart : 2000.

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La tesis estudia el cruce entre lo limeño y lo judío en el Perú republicano. Concretamente, se ocupa de los cambios en la vida de limeños y limeñas judíos desde el momento en que un grupo de inmigrantes de diversas partes del mundo que comparte una religión, organiza, en la década de 1940, una comunidad que engloba congregaciones religiosas y otras asociaciones que se constituyen como el punto de referencia y centro de recursos para la vida judía en la ciudad. El objeto de estudio se enmarca en procesos sociohistóricos como el proceso de secularización y los cambios en la Iglesia Católica, la transformación social del Perú durante la segunda mitad del siglo XX y la relación entre la experiencia nacional y la conexión multiterritorial y transnacional de lo judío. Estos procesos permiten explicar el paso de una comunidad que representa una heterogeneidad de intereses, preocupaciones y valores de inmigrantes para enraizarse y convertirse en la versión limeña de lo judío. A partir de la recolección de testimonios orales de tres cohortes de limeños judíos y judías y del análisis de fuentes documentales, se hace un análisis cualitativo de los cambios en la oferta religiosa judía de Lima, en el colegio judío en tanto representante de la conexión transnacional con Israel, en la visibilidad y participación en la esfera pública de limeños judíos y, por último, en la formación de familias peruanas judías. / Tesis

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