This thesis considers the condition of homelessness through its marginal position against society. Exteriority is often perceived as an abnormal state to be resolved through assimilation. To investigate it in its <em>relationship</em> with the inside, as opposites in a field of interaction, implies a constant state of reaction and change, instead of one that rests in a resolution. The thesis takes this form of continuous shifting between perspectives, media, scale of interaction, and locations, both physical and psychological. Its journey constitutes a search for a middle ground between absolute power and absolute freedom, interiority and exteriority, and an exploration into the possibilities for interaction in this strange and uncertain place. <br /><br /> Through this strategy, the thesis removes the issue of homelessness from the conventional framework of an economical problem, to understand it instead as an existential reality. Homelessness becomes an experience that involves real people and unseen identities; the shifts in the form of this work reflect the subtle idiosyncracies that arise from this subjective reading. In its exteriority, homelessness is related to the psychoanalytical notion of otherness: a quality that is emotional and uncontrolled, and exists outside of social laws. As a threat to public order, this quality is undesireable within society. Thus, the Other is an identity that becomes subjugated and hidden through the exercize of power. The thesis relies on established ideas, including Michel Foucault's exposure of this social repression, R. D. Laing's empathetic perception of ontological insecurity, and Julia Kristeva's essay on abjection, to give context to its ambiguous subject. Set against the tentative narration and notation of lived experiences, they seek to uncover the subjective identity of the Other, and to grasp the significance of his expulsion from the interior. The intention of this work is not to judge, or to implement solutions. Rather, it is passive and receptive, and exists largely in the mere <em>confrontation</em> of this estranged condition. <br /><br /> Out of this confrontation, the voices that were buried begin to emerge and assert themselves. Narrative, criticism, design, and visual essay become the vehicles that convey these voices and the multiplicity of their existential experiences, forming a reality from that which was previously invisible to the objective city. This mapping is a construction of displaced identities. The synthesis of these elements exposes the grounds for the possibility of new connections between individuals.

From 1603 until 1707, England and Scotland were joined by what scholars have described as the regal union. A dynastic accident that came into being when James VI of Scotland inherited the English throne as well, it forced the two kingdoms to share a single monarch without creating a unified legal system, religious hierarchy, political structure or British culture. This dissertation re-evaluates the resultant Anglo-Scottish relationship by examining what English people actually said about the Scots and Scotland during moments when this union was strained. Specifically, it explores discourses about the Scots that circulated immediately after the regal union, and those which appeared during the Bishops’ Wars (1638-40), the Cromwellian Union (1651-59), the Popish Plot and Exclusion Crisis (1679-81), and the parliamentary union of 1707 that renegotiated the terms of engagement. By doing so, it challenges widespread assumptions that an uncomplicated xenophobia dominated English approaches to the Scots, and illuminates the existence of a more nuanced Anglo-Scottish dynamic that still informs British politics today. The Scots were too similar to be Other, and too different to be wholly Same – their “familiar alterity” creating difficulties for the English. At the start of the regal union, the notion of what constituted a Scot was malleable and utilitarian, which encouraged the English to reject their partnership in the creation of a new British kingdom. During periods of outright Scottish assertiveness, however, the English were forced to remember their northern neighbours. At each of these moments, the Scots variously became beggars, locusts, radicals, worthy partners in empire, protestant deliverers and even role models, before the English were able to write them out of the equation again. Finally, in 1707, a parliamentary union mandated that within official discourse, the Scots were to be interpreted as familiars and as equals, in an attempt to cement their position and thus solidify the Anglo-Scottish relationship. In many ways, this meant nothing more than a divergence between official and popular discourses, but it did permanently intertwine English and Scottish development, no matter how intense divisive pressures became. / Thesis (Ph.D, History) -- Queen's University, 2011-04-13 14:40:43.595

Esta pesquisa trata das relações entre cinema, educação e alteridade, a partir da análise de um curso de cinema brasileiro para estrangeiros. O corpus empírico é constituído pelas produções textuais dos alunos sobre os filmes a que assistiram em aula, além de notas de campo escritas pelo professor-pesquisador. Tal material levanta questões sobre as relações de alunos estrangeiros com o cinema brasileiro, com os enfrentamentos diante do outro e as experiências ético-estéticas ali possíveis, provocadas pelo contato com filmes. Problematizam-se neste trabalho os conceitos de estrangeiro e alteridade. Com base especialmente em Carlos Skliar e Didi-Huberman, defende-se que a posição de ser outro está no olhar e na interação, especificamente aqui, entre os alunos, o professor e o cinema. Além disso, com Alain Badiou, traz-se também a ideia de que o próprio cinema exige a alteridade e coloca-nos em contato com o outro, o diferente, na condição também de uma experimentação filosófica. São relevantes na dissertação as elaborações de Gilles Deleuze sobre “cinema falsificante”, e de Ismail Xavier, sobre o “olhar sem corpo”, para problematizarmos a potência do cinema como desestabilizador do espectador. Tais situações de arrebatamento com o cinema são tratadas como experiências ético-estéticas; com Marilena Chauí, discutimos a possibilidade de relacionar tais situações com uma experiência do olhar, de saída e volta a si. Tais conceitos teóricos contribuíram para decidir sobre o recorte da pesquisa e sobre a criação de três categorias de análise, de modo a pensar que a relação dos alunos estrangeiros com o cinema brasileiro e que seus relatos e análises fílmicas contribuem para uma problematização emergente sobre o contato com o outro e a relevância de tal tema para o campo da educação. / This research deals with the relationship between cinema, education and alterity, from the analysis of a Brazilian cinema course for foreign students. The empirical corpus consists of the students’ writing production about the films watched in class, and field annotations written by the teacher-researcher. This material brings up questions about the relationship between the students and the Brazilian cinema, with the self in confront with the other and the ethical-aesthetic experiences possible therein, brought to light through the contact with films. It is observed and problematized in this research the notions of being a foreign and alterity. Based mainly on Carlos Skliar and Didi-Huberman, it is suggested that the role of being the other is in the eye and in the human interaction, specifically among the students, the teacher and the cinema. Moreover, through Alain Badiou, it is stated that the cinema itself demands alterity and puts us in contact with the other, the different one, also in the context of a philosophical experimentation. The studies of Gilles Deleuze about “falsifying cinema”, as well as those of Ismail Xavier about the “bodiless eye” are relevant to problematize the potential of cinema to make the spectator unstable. These destabilizing situations provoked by the cinema are treated as ethical-aesthetic experiences; through Marilena Chauí, we discuss the possibility of relating such situations with the experience of seeing, of leaving and coming back to itself. These theories have contributed to decide on the research cutouts and on the creation of three categories of analysis, in order to think that the relationship between the students and the Brazilian cinema, and their writing productions about films contribute to an emergent problematizing about the contact with the other and the importance of this topic to the field of education.

Esta pesquisa trata das relações entre cinema, educação e alteridade, a partir da análise de um curso de cinema brasileiro para estrangeiros. O corpus empírico é constituído pelas produções textuais dos alunos sobre os filmes a que assistiram em aula, além de notas de campo escritas pelo professor-pesquisador. Tal material levanta questões sobre as relações de alunos estrangeiros com o cinema brasileiro, com os enfrentamentos diante do outro e as experiências ético-estéticas ali possíveis, provocadas pelo contato com filmes. Problematizam-se neste trabalho os conceitos de estrangeiro e alteridade. Com base especialmente em Carlos Skliar e Didi-Huberman, defende-se que a posição de ser outro está no olhar e na interação, especificamente aqui, entre os alunos, o professor e o cinema. Além disso, com Alain Badiou, traz-se também a ideia de que o próprio cinema exige a alteridade e coloca-nos em contato com o outro, o diferente, na condição também de uma experimentação filosófica. São relevantes na dissertação as elaborações de Gilles Deleuze sobre “cinema falsificante”, e de Ismail Xavier, sobre o “olhar sem corpo”, para problematizarmos a potência do cinema como desestabilizador do espectador. Tais situações de arrebatamento com o cinema são tratadas como experiências ético-estéticas; com Marilena Chauí, discutimos a possibilidade de relacionar tais situações com uma experiência do olhar, de saída e volta a si. Tais conceitos teóricos contribuíram para decidir sobre o recorte da pesquisa e sobre a criação de três categorias de análise, de modo a pensar que a relação dos alunos estrangeiros com o cinema brasileiro e que seus relatos e análises fílmicas contribuem para uma problematização emergente sobre o contato com o outro e a relevância de tal tema para o campo da educação. / This research deals with the relationship between cinema, education and alterity, from the analysis of a Brazilian cinema course for foreign students. The empirical corpus consists of the students’ writing production about the films watched in class, and field annotations written by the teacher-researcher. This material brings up questions about the relationship between the students and the Brazilian cinema, with the self in confront with the other and the ethical-aesthetic experiences possible therein, brought to light through the contact with films. It is observed and problematized in this research the notions of being a foreign and alterity. Based mainly on Carlos Skliar and Didi-Huberman, it is suggested that the role of being the other is in the eye and in the human interaction, specifically among the students, the teacher and the cinema. Moreover, through Alain Badiou, it is stated that the cinema itself demands alterity and puts us in contact with the other, the different one, also in the context of a philosophical experimentation. The studies of Gilles Deleuze about “falsifying cinema”, as well as those of Ismail Xavier about the “bodiless eye” are relevant to problematize the potential of cinema to make the spectator unstable. These destabilizing situations provoked by the cinema are treated as ethical-aesthetic experiences; through Marilena Chauí, we discuss the possibility of relating such situations with the experience of seeing, of leaving and coming back to itself. These theories have contributed to decide on the research cutouts and on the creation of three categories of analysis, in order to think that the relationship between the students and the Brazilian cinema, and their writing productions about films contribute to an emergent problematizing about the contact with the other and the importance of this topic to the field of education.

Esta pesquisa trata das relações entre cinema, educação e alteridade, a partir da análise de um curso de cinema brasileiro para estrangeiros. O corpus empírico é constituído pelas produções textuais dos alunos sobre os filmes a que assistiram em aula, além de notas de campo escritas pelo professor-pesquisador. Tal material levanta questões sobre as relações de alunos estrangeiros com o cinema brasileiro, com os enfrentamentos diante do outro e as experiências ético-estéticas ali possíveis, provocadas pelo contato com filmes. Problematizam-se neste trabalho os conceitos de estrangeiro e alteridade. Com base especialmente em Carlos Skliar e Didi-Huberman, defende-se que a posição de ser outro está no olhar e na interação, especificamente aqui, entre os alunos, o professor e o cinema. Além disso, com Alain Badiou, traz-se também a ideia de que o próprio cinema exige a alteridade e coloca-nos em contato com o outro, o diferente, na condição também de uma experimentação filosófica. São relevantes na dissertação as elaborações de Gilles Deleuze sobre “cinema falsificante”, e de Ismail Xavier, sobre o “olhar sem corpo”, para problematizarmos a potência do cinema como desestabilizador do espectador. Tais situações de arrebatamento com o cinema são tratadas como experiências ético-estéticas; com Marilena Chauí, discutimos a possibilidade de relacionar tais situações com uma experiência do olhar, de saída e volta a si. Tais conceitos teóricos contribuíram para decidir sobre o recorte da pesquisa e sobre a criação de três categorias de análise, de modo a pensar que a relação dos alunos estrangeiros com o cinema brasileiro e que seus relatos e análises fílmicas contribuem para uma problematização emergente sobre o contato com o outro e a relevância de tal tema para o campo da educação. / This research deals with the relationship between cinema, education and alterity, from the analysis of a Brazilian cinema course for foreign students. The empirical corpus consists of the students’ writing production about the films watched in class, and field annotations written by the teacher-researcher. This material brings up questions about the relationship between the students and the Brazilian cinema, with the self in confront with the other and the ethical-aesthetic experiences possible therein, brought to light through the contact with films. It is observed and problematized in this research the notions of being a foreign and alterity. Based mainly on Carlos Skliar and Didi-Huberman, it is suggested that the role of being the other is in the eye and in the human interaction, specifically among the students, the teacher and the cinema. Moreover, through Alain Badiou, it is stated that the cinema itself demands alterity and puts us in contact with the other, the different one, also in the context of a philosophical experimentation. The studies of Gilles Deleuze about “falsifying cinema”, as well as those of Ismail Xavier about the “bodiless eye” are relevant to problematize the potential of cinema to make the spectator unstable. These destabilizing situations provoked by the cinema are treated as ethical-aesthetic experiences; through Marilena Chauí, we discuss the possibility of relating such situations with the experience of seeing, of leaving and coming back to itself. These theories have contributed to decide on the research cutouts and on the creation of three categories of analysis, in order to think that the relationship between the students and the Brazilian cinema, and their writing productions about films contribute to an emergent problematizing about the contact with the other and the importance of this topic to the field of education.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / No sÃculo XIX o Brasil vivenciou uma grande presenÃa de estrangeiros em seu territÃrio. Dentre estes estrangeiros estiveram no Brasil os britÃnicos Henry Koster e George Gardner; e os norte-americanos Daniel Kidder, De Lacey Wardlaw e Mary Hoge Wardlaw, todos eles protestantes. Apesar das vÃrias peculiaridades destes sujeitos, eles escreveram relatos contendo suas impressÃes sobre este territÃrio e seus habitantes. Tal dissertaÃÃo trata de uma anÃlise dos discursos e experiÃncias destes cinco viajantes estrangeiros protestantes anglo-saxÃes que atravÃs de seus escritos construÃram um amplo jogo de relaÃÃes de alteridade com o Brasil. / In the nineteenth century, Brazil experienced a large presence of foreigners in its territory. Among these foreigners, were in Brazil the British Henry Koster and George Gardner; and the Americans Daniel Kidder, De Lacey Wardlaw and Mary Hoge Wardlaw, all of them Protestants. Despite the many peculiarities of these subjects, they wrote reports containing their views on this territory and its inhabitants. This dissertation deals with an analysis of discourses and experiences of these five foreign travelers Anglo-Saxon Protestants who through their writings built an extensive set of alterity relations with Brazil.

Na literatura acadêmica sobre possessão, é comum encontrar a observação de autores a respeito da existência de processos de construção e transformação identitários presentes neste tipo de culto. O objetivo do presente estudo foi analisar os possíveis processos de transformação identitária em um terreiro de umbanda. O método adotado foi a observação participante, com a realização de entrevistas semi-estruturadas, sendo utilizado para efeito de análise subsídios da psicanálise lacaniana. Os resultados apontaram para a possessão enquanto um momento de expressão de elaboração de aspectos pessoais por meio de símbolos umbandistas. Esses mesmos símbolos apareceram de maneira circulante e cambiante para toda a comunidade do terreiro, sendo sua manifestação colocada em ato, na intersecção narrativa e na criação de metáforas e imagens, dotadas de uma função estética. Na análise do processo de \"desenvolvimento mediúnico\" ficou sinalizada a possibilidade de a participação no culto ser uma oportunidade de elaboração da própria história e da identidade dos próprios médiuns. / In the academic literature about possession, it is common to find author\'s observations about the existence of an identity process taking place in this kind of cult. The objective of the present study was to analyze the personal identity transformation process in one of the umbanda place\'s cult. The approach adopted was the participant observation and interviews, using Lacan\'s theory to ground the analysis. The results showed the possession as a moment of expression and as an opportunity for mediuns to elaborate personal aspects through umbandistas\'s symbols. These symbols appeared in an itinerant and changing way for the whole community, by their manifestations put in act, in the spirit\'s narrative and on the creations of metaphors and images, endowed with aesthetic functions. In the process analysis of \"a medium development\" it was perceptive that the participation in the cult may be an opportunity of elaboration for the mediuns of their own history and identity.

O presente trabalho consiste em um estudo acerca do impacto psíquico provocado pela experiência da alteridade. Com efeito, enfatizando a dimensão inconsciente que permeia tanto a prática clínica quanto a pesquisa com grupos das mais diversas naturezas, visa estabelecer pontos de contato entre a antropologia e a psicanálise no terreno interpretativo e político da negociação de sentido. Para tanto, realizou um percurso histórico por algumas das principais escolas da antropologia para, em tal movimento, localizar um contraponto nas matrizes dessa disciplina que pode ser qualificado como \"explicação\" versus \"compreensão\". Ou seja, trata-se da maior ou menor afirmação da capacidade de traduzir ou representar objetivamente as diferenças expostas por culturas alheias. Visando propor saídas para tal dilema ao mesmo tempo ético e epistemológico, este estudo ampliou tal discussão para nela incluir um outro ramo do saber: a psicanálise. Então, pela via de leituras pormenorizadas dos conceitos de \"inquietante\" e de \"construção\", alcançou a idéia de que a diferença imposta pelo outro no contexto da clínica é inseparável da diferença do Inconsciente, dono de uma narrativa e de uma temporalidade particulares que se recusam a obedecer aos ditames do pensamento representacional. Em decorrência disso, o estranho e o negativo do encontro analítico passam a aparecer como lugares do possível, ampliando o conceito de alteridade e as capacidades da interpretação - agora um meio termo entre a produção de sentido e a experiência do vazio. Eis a lição da não-lição proposta por este inquietante outro do Inconsciente à etnografia e mesmo às chamadas Ciências Humanas como um todo: admitir a possibilidade do sentido, mas não necessariamente o seu encerramento, fornecendo assim uma expressão menos comprometida a um estrangeiro agora irredutível a códigos pré-estabelecidos. Isso significa a admissão de que o movimento do conhecimento não pode prescindir da criação de espaços para o novo e mesmo para o desconcertante, incluindo-se aí tudo aquilo que escapa à procura racional, como os afetos, as surpresas e, com eles, uma por vezes dolorosa - mas, ao mesmo tempo, potencialmente criativa - sensação de incompletude. / This work studies the psyquic impact provoked by the experience of otherness. Furthermore, emphasizing the unconscious dimension that is present in clinical practice and in researches concerning groups of different natures, it intends to establish points of contact between anthropology and psychoanalysis in the political and interpretative field of negotiation of meaning. To pursue this aim, it performed an historical review of the contributions of some of the most important anthropological schools, locating in the matrix of this discipline a counterpoint that can be qualified as \"explication\" versus \"comprehension\". In other words, the problem here is to affirm the major or minor capacity to traduce or represent objectively the differences exposed by alien cultures. In a way to propose some possibilities for this ethical and epistemological dilemma, the present study extended this discussion to include on it the knowledge brought by psychoanalysis. Therefore, by detailed readings of the concepts of \"uncanny\" and \"construction\" it reached the idea that the difference imposed by the other in the clinics is not separated from the difference of the Unconscious, owner of particulars narrative and temporality that refuse to obey the principles of representational thought. Because of that, the strangeness and the negative of the analytic encounter become places of possibility, amplifying the concept of otherness and the capacities of interpretation - now placed in a mid-point between the production of sense and the experience of emptiness. That\'s the lesson of non-lesson proposed by this uncanny other of the Unconscious to ethnography and even to Human Sciences as a whole: to admit the possibility of sense, but not necessarily its ending, offering a less compromised expression to a stranger that now cannot be reduced to previously set codes. This means to admit that the movement of knowledge cannot give up the creation of spaces to the new and even to what is disconcerting, including all that escapes a rational search, like feelings, surprises and, together with them, a sometimes painful - but also potentially creative - sensation of incompleteness

The thesis deals with discourse analysis of a texts published in the magazine "Úchylná mládež". I focus above all on ways, in which bodily "ab/normality" was represented and produced within the Czech eugenic discourse in the first half of the 20th century. The goal of this work is to find out how eugenics influenced the period understanding of ab/normality and how it contributed to perception of ideas of productivity of disabled body. In the work I develop the thesis, that eugenic largely contributed to the incorporation of the disabled body into the productive "collective body" of the national community by supervising and controlling acts, when the "individual body" became a part of "social" and "political" body in the public discourse. Using the conceptual framework of "biopower", I aim at ways in which healthy body was constructed by means of definition of "risky groups". In the work, discursive practices are analysed that made possible to discuss bodily and mental abnormality and to define it in connection with eugenic doctrine and how productivity of disabled body was referred to. In the work, speech agents are analysed that define categories or imaginings about ab/normality.

This project contends that hope for ethical communication in a postmodern age lies in the ability to rethink ethics in terms of "existential pathos." To that end, this study locates communicative responsibility in the responsive element of the self-other relation by relying primarily on the work of the twentieth-century Lithuanian-born French philosopher Emmanuel Levinas. I maintain that Levinas's disruption of the philosophical tradition informs a communication ethic comprised of dialectical, dialogical, and rhetorical modes of interpersonal interaction that are fundamentally rooted in an existential understanding of human striving. Further, I assert that these dialectical, dialogical and rhetorical components are best appreciated when Levinas is placed in dialogue with Kierkegaard, whose influence on existential phenomenology is undeniable, and whose recognition that pathos marks the essence of the human condition is indispensable to this project. Dialectic, dialogue and rhetoric are viewed here as praxis-oriented concepts that emerge in the context of a Levinas-Kierkegaard interplay that works to frame communicative responsibility as "response-ability." By looking at the ways that Levinas radically re-positions philosophical discourse about ethics, and placing those challenges in conversation with Kierkegaardian themes, this study seeks temporal answers to historically situated questions about the promise of ethical interpersonal interaction in a time of uncertainty. / McAnulty College and Graduate School of Liberal Arts; / Communication and Rhetorical Studies / PhD; / Dissertation;