This study explores the effect of statements by leaders on domestic support for negotiations. It distinguishes between two types of statements: those that humanise the out-group, and those that apologise for past wrongdoings. The theoretical argument is threefold. First, it is proposed that humanising statements can counter the narratives that delegitimise negotiations with outgroups and, thereby, increase support for negotiations. Second, it is argued that apologies by leaders activate aversion to collective guilt and therefore diminish support for negotiations. Third, it is theorised that the effect of statements is conditioned by individual-level adherence to beliefs that justify continued conflict (‘conflict-supporting narratives’). Specifically, the positive effect of humanising statements is expected to be driven primarily by low adherers of conflict-supporting narratives, whereas the negative effect of apologies is driven primarily by high adherers of conflict-supporting narratives. The findings, based on an online survey experiment conducted in the United States, support the hypothesis that apologies by in-group leaders decrease domestic support for negotiations and that this effect is driven by high adherers of conflict-supporting narratives. In contrast, humanising statements are found to have a null influence on support for negotiations, regardless of the level of adherence to conflict-supporting narratives.

Während die traditionellen Grammatiken, letztlich nicht über Satzgrammatiken hinausgehen, ist es sinnvoll im Rahmen einer kommunikativen Grammatik als kleinste Texteinheit den Sprechakt zu definieren (vgl. Engel 1991; Johnen 2012). In modernen Lehrwerken des Portugiesischen als Fremd- und Zweitsprache wird den Sprechakten bereits eine gewisse Aufmerksamkeit geschenkt. Es fehlt jedoch eine systematische Behandlung und eine didaktisch adäquate Progression um eine kommunikative Kompetenz zu entwickeln (vgl. für das Spanische als Fremdsprache de Matos Lundström 2013). Ziel dieses Beitrags ist die Beschreibung des Sprechaktes Entschuldigung im Portugiesischen (vgl. Johnen / Weise / Schmidt-Radefeldt 2003) im Rahmen einer kommunikativen Grammatik, d.h. an der Schnittstelle zwischen Syntax, Semantik und Pragmatik. Trotz seiner Bedeutung für die Erlangung einer kommunikativen Kompetenz wurde dieser Sprechakt bis heute kaum in der Grammatikographie des Portugiesischen berücksichtigt (vgl. jedoch die Darstellung in Carreira / Boudoy 1993: 123-124). / Enquanto as gramáticas tradicionais, em última análise, são gramáticas da frase, para uma abordagem comunicativa da gramática convém partir da unidade textual mínima que é o ato de fala (cf. Engel, 1991 e Johnen, 2012). Em manuais modernos de Português Língua Estrangeira e Segunda Língua (PLE/PLS), os atos de fala recebem já certa atenção, faltando, porém, uma abordagem sistemática e uma progressão didaticamente adequada para fomentar o desenvolvimento da competência comunicativa (ver também, para o Espanhol como Língua Estrangeira, de Matos Lundström, 2013). O objetivo deste artigo é apresentar uma descrição do ato de fala desculpa em português (cf. Johnen; Weise; Schmidt-Radefeldt, 2003), no âmbito de uma gramática comunicativa, i.e., na interface entre sintaxe, semântica e pragmática. Apesar da sua importância para a aquisição de uma competência comunicativa, até hoje, este ato de fala foi raramente considerado na gramaticografia do português (cf., contudo, o tratamento em Carreira e Boudoy, 1993: 123-124).

This essay is a qualitative study where the theory of face and image repair theory evaluate the apologetic strategy of a pudel. The analysed data is from Swedish former Members of Parliament that had to leave their positions due to scandals they were involved in that affected them personally. The analysis shows that the image repair strategy of bolstering is commonly used, that bolstering poses a threat on the speaker’s positive face, and that bolstering is a jeopardising move when attempting to perform a pudel. This study also confirms that when executed successfully, a pudel could restore image and be a successful face-saving strategy. The results also detect the need to further research on how linguistics and rhetoric can cooperate to make more thorough analyses of speech acts. / Denna uppsats är en kvalitativ studie där teorin om face och image repair analyserar och utvärderar den kommunikativa strategin pudeln. Det analyserade datat kommer från pressmeddelanden, presskonferenser och officiella Facebookmeddelanden från svenska riksdagspolitiker som på grund av en skandal behövt lämna sin ledamotsroll i Sveriges Riksdag. Resultatet påvisar att strategin bolstering inom image repair teorin, är vanligt förekommande, att samma strategi utgör ett ansiktshot på den person som använder sig av den strategin och att om man inte lyckas med sin bolstering, riskerar man att inte rädda sitt ansikte eller anseende. Studien visar också på att en lyckad tillämpning av pudeln kan rädda en persons anseende och ansikte. Resultaten i studien öppnar även upp för framtida undersökning, och påvisar att lingvistiska teorier och retoriska teorier kan komplettera varandra vid mer ingående analyser av talakter.

In this thesis, I analyze the differing perceptions regarding transitional justice and reparations in the postcolonial context of Tanzania and Germany of involved actors. Causes for these diverse perceptions and conceptualizations along with implications for responsibility and power relations were focused upon. These perceptions influence the lately growing momentum of discussions and demands for transitional justice and reparations between former colonizers and formerly colonized countries. By analyzing political statements, two speeches, newspaper articles, and partly self-conducted interviews of political as well as civil society actors and scholars, the research contributes insights into causes for differences and intentions of the various actors involved. The analysis is conducted, employing discourse analysis following Winther Jørgensen and Phillips and the postcolonial concepts of colonial Legacy, Power, and Subaltern Voices along the constructivist concepts: Norms & Identity and Agency & Contestation. To analyze the political apology of the German President I used Zoodsma et al.’s coding families (2021) for a holistic apology. I demonstrate the interconnectedness of the applied concepts and the states’ focus on reconciliation instead of holistic transitional justice mechanisms, promoting the countries’ political and economic cooperation. Moreover, I argue that subaltern voices, descendants of victims are mostly marginalized in the political discussions of both the Tanzanian and German state.

[ES] El estudio presentado en esta tesis gira en torno a la implementación de proyectos de telecolaboración para la adquisición de la competencia pragmática y la competencia comunicativa intercultural (CCI) de estudiantes hispanohablantes. En particular, el objetivo es demostrar cómo estas competencias están inextricablemente relacionadas, y una no puede ser adquirida sin la otra. Por esta razón, los participantes del estudio aquí presentado fueron estudiantes de ingeniería aeroespacial, ya que es probable que participen en diálogos interculturales en sus futuras vidas profesionales. La falta de estas dos competencias podría resultar en malentendidos culturales que a su vez podrían afectar su carrera profesional. Para fomentar la competencia pragmática y la CCI de los participantes, se coordinaron tres proyectos telecolaborativos de seis semanas cada uno. El primero fue con hablantes del inglés como primera lengua (L1) o hablantes expertos de la Universidad de Bath (Reino Unido), el segundo con hablantes del inglés como L1 o hablantes expertos de la Universidad de Hawái (EE. UU.), y el tercero con hablantes del inglés como L1 de la Universidad de Morgan State (EE. UU.). Para probar la validez de la implementación de estos tres proyectos se estableció un grupo de control que no participó en ningún encuentro telecolaborativo. Los participantes de los tres intercambios interculturales participaron tanto en sesiones síncronas como asíncronas. En las primeras, los estudiantes realizaron una serie de juegos de rol centrados en el acto de habla de las disculpas, desarrolladas a través de Zoom. Por otra parte, las segundas consistieron en dos debates culturales llevados a cabo en la red social MeWe. Los estudiantes del grupo de control realizaron los juegos de rol con sus compañeros y compañeras de clase en un entorno tradicional, cara a cara, pero no participaron en ningún debate cultural. Los datos se recogieron a través de estas tareas, por medio de pre- y post-test sobre las disculpas, un cuestionario de final de proyecto, y una presentación final que prepararon los tres grupos experimentales. Se adoptó un enfoque de métodos mixtos. Los resultados demuestran que los tres grupos de estudiantes que participaron en los proyectos de telecolaboración excedieron a aquellos del grupo de control en cuanto a la adquisición de disculpas. A pesar de que los resultados pragmáticos no fueron estadísticamente significativos, los estadísticos descriptivos revelaron que los tres grupos mejoraron de pre- a post-test. En particular, el primer grupo obtuvo mejores resultados que los demás. Además, se identificaron ejemplos de desarrollo de la CCI. Los resultados también demuestran que existe una relación empírica entre los logros obtenidos en cuanto a competencia pragmática y CCI, demostrando así la fuerte unión existente entre estas dos competencias. / [CA] L'estudi presentat en aquesta tesi gira al voltant de l'aplicació de projectes telecol·laboratius i l'adquisició de la competència pragmàtica i la competència comunicativa intercultural (CCI) d'estudiants hispanoparlants. En concret, l'objectiu és demostrar com aquestes dues competències estan inextricablement relacionades, i una no pot ser adquirida sense l'altra. Per aquesta raó, els participants de l'estudi presentat ací eren estudiants d'enginyeria aeroespacial, ja que és probable que participen en diàlegs culturals en les seues futures vides professionals. La manca d'aquestes dues competències podria resultar en malentesos culturals que, alhora, podrien afectar les seues carreres professionals. Per a fomentar la competència pragmàtica i la CCI dels participants, es van coordinar tres projectes telecol·laboratius de sis setmanes cadascun. El primer va ser amb parlants d'anglès com a primera llengua o parlants experts de la Universitat de Bath (Regne Unit), el segon amb parlants d'anglès com a L1 o parlants experts de la Universitat de Hawaii (EE.UU.), i el tercer amb parlants d'anglès com a L1 de la Universitat de Morgan State (EE.UU.). Per a testar la validitat de la implementació d'aquests tres projectes, es va establir un grup de control que no va participar en cap encontre telecol·laboratiu. Els participants dels tres intercanvis interculturals van participar tant en sessions síncrones com asíncrones. En les primeres els estudiants van realitzar una sèrie de jocs de rol centrats en l'acte de parla de les disculpes, i es van desenvolupar a Zoom. D'altra banda, les segones consistien en dos debats culturals realitzats a la xarxa social MeWe. Els estudiants del grup de control van realitzar els jocs de rol amb els seus companys i les seues companyes en un entorn tradicional cara a cara, però no van participar en cap discussió cultural. Les dades es van recollir a través d'aquestes tasques, així com pre- i post-test sobre les disculpes, un qüestionari de final de final de projecte, i una presentació final que van preparar els tres grups experimentals. Es va adoptar un enfocament de mètodes mixts. Els resultats demostren que els tres grups d'estudiants que van participar en projectes de telecol·laboració van excedir els del grup de control quant a l'adquisició de disculpes. Encara que els resultats pragmàtics no siguen estadísticament significatius, els estadístics descriptius revelen que els tres grups de control van millorar de pre- a post-test. En concret, el primer grup va obtindre millor resultats que els altres. A més, es van identificar casos de desenvolupament de la CCI. Les troballes també demostren que existeix una relació empírica entre els guanys obtinguts quant a competència pragmàtica i CCI, la qual cosa demostra la forta connexió entre aquestes dues competències. / [EN] The study presented in this dissertation revolves around the application of telecollaboration projects for the acquisition of Spanish-speaking students' pragmatic competence and intercultural communicative competence (ICC). In particular, it aims to demonstrate how these two competences are inextricably interrelated, and one cannot be acquired without the other. For this reason, participants of the study presented here were aerospace engineering students since they are likely to engage in intercultural dialogue in their future professional lives. Lack of these two competencies could result in cultural misunderstandings which could, in turn, affect their professional careers. In order to foster participants' pragmatic competence and ICC, three different six-week telecollaboration projects were coordinated. The first was with first language (L1) or highly proficient English speakers from the University of Bath (UK), the second with L1 or highly proficient speakers from the University of Hawai'i (US), and the third with L1 English speakers from Morgan State University (US). In order to test the validity of the implementation of these three projects, a control group which did not take part in any telecollaborative encounter was set. Participants of the three intercultural exchanges engaged in both synchronous and asynchronous sessions. In the former students carried out a series of role-plays centred on the speech act of apologies, and were held on Zoom. On the other hand, the latter consisted of two cultural discussions conducted on the social network MeWe. Students in the control group carried out the role-plays with their classmates in a traditional face-to-face setting but did not engage in any cultural discussions. Data was gathered through these tasks, as well as pre- and post-test on apologies, a final project questionnaire, and a final presentation carried out by the three experimental groups. A mixed-methods approach was adopted. The results demonstrate that the three groups of students who participated in the telecollaboration projects outperformed those in the control group in terms of apologies acquisition. Although pragmatic results were not statistically significant, the descriptive statistics revealed that the three groups improved from pre- to post-test. In particular, the first group obtained better results than the others. Besides, instances of ICC development were identified. The findings also demonstrate that there is an empirical relationship between the gains obtained in terms of pragmatic competence and ICC, thus showing the strong connection between these two competences. / Di Sarno García, S. (2023). The Acquisition of Pragmatic and Intercultural Communicative Competences through Telecollaboration [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/198860

La confrontation du théâtre et de la liturgie est un lieu commun de la pensée. Il est un motif rhétorique récurrent chez les pères de l’Église pour définir a contrario et par surenchère le bon ethos du chrétien à l’Église. Ce tour de pensée ecclésiastique, typique de la synthèse augustinienne de la rhétorique antique et du christianisme, n’est pas seulement un héritage livresque au XVIIe siècle. Il est particulièrement pertinent à la vue des enjeux auxquels est confrontée l’Église catholique : elle doit répondre aux accusations protestantes, qui traitaient la messe de farce ; le théâtre renouvelé de l’antique se rétablit grâce au soutien du pouvoir, se sédentarise et devient un divertissement régulier. Cette banalité nouvelle fait de la Comédie, aux yeux des augustiniens, le lieu d’une « représentation vive » et continuelle des passions du monde, particulièrement de l’amour et de l’honneur : le théâtre apparaît comme une liturgie inversée. Là où les pratiques de piété sont censées amoindrir les passions et nourrir la foi, le théâtre excite les passions et étouffe l’esprit de prière. La querelle de la moralité au théâtre montre non seulement une concurrence morale, mais aussi psychique et affective. Les deux représentations prétendent susciter la présence d’esprit et « toucher » le cœur, voire lui « imprimer des mouvements ». La messe est qualifiée de « représentation vive du sacrifice de la croix », pendant laquelle le fidèle doit se remémorer vivement le sacrifice christique et sa signification grâce à une lecture allégorique, et se l’appliquer à lui-même. Par la considération et l’accomplissement de cérémonies, par la vocalisation des psaumes, le fidèle est invité à produire des « actes » du cœur pour s’unir à Jésus-Christ. Ce rapport au texte comme trace à suivre, et ce rapport au corps et à la voix comme media pour s’auto-exciter, expliquent pourquoi les comédiens professionnels sont condamnés par les dévots : ils excitent en eux les passions contraires à l’Esprit saint, ils rappellent des sentiments qu’un pénitent ne pourrait pas se remémorer sans « horreur ». La « représentation » est alors conçue comme un effort de remémoration.Le rétablissement du théâtre à l’antique nécessitait un discours pour en éclairer les visées et en légitimer l’existence dans une société chrétienne et monarchique. Traduire la mimesis aristotélicienne par « représentation » plutôt que par « imitation » rendait le théâtre beaucoup plus proche de la liturgie et lui ajoutait les connotations de vue, de présence et de mémoire. Le débat entre plaire et instruire est un débat entre théâtre-divertissement et théâtre-cérémonie. Incomber au théâtre la fonction d’instruire, c’était le rapprocher d’une prédication et de la messe, car instruire, signifiait instruire chrétiennement. L’échec de sanctification du théâtre des années 1640 fit conclure à une incompatibilité du théâtre avec la folie et la modestie chrétienne, mais la possibilité d’une instruction civique par le théâtre émerge à la fin du siècle. Le théâtre participe de la construction d’une morale laïque. / The confrontation between liturgy and theater is a topos of the discourses which reveal deeply-rooted issues of representation in the seventeenth century. This commonplace had been a recurrent rhetorical device in the patristic sermons, where it emphasized the differences between Christianity and paganism. It is vigorously reactivated in seventeenth-century France as the Catholic Church faces its Calvinist critics, who accuse mass of being a comedy. Profane theater becomes a regular and professional kind of entertainment in the city and at the court, thanks to the protection of the royal power. This is why it is seen by Augustinians as a recurrent “lively representation” of the values of the world, such as love and honor, which are contradictory to the celestial Christian spirit. Treatises against Comedy written by Christian zealots reveal not only a moral, but also an emotional and psychological competition between liturgical practices and theater. Both “representations” try to force the presence of the mind and to touch, or even to print, the heart. The mass is then qualified as the “lively representation” of the Passion of the Christ, during which Catholic prayers must commemorate the mystery of divine sacrifice. By considering and acting out ceremonies, by vocalizing prayers, the believer is invited to produce certain acts of the heart and to unite with Christ, applying the Christ’s sacrifice to himself. Thus, the believer can be assimilated to an existential comedian on the divine stage : he actively involves his sensibility in the imitation of the great Christian model, by entering into the spirit of the psalms. This relationship to the text as a vestige to follow, this use of the voice and the body as mediums to excite devotion, explain the condemnation of the professional comedian by the Christian zealots (dévots). Indeed, the comedian is seen as someone who excites his own passions, playing a dangerous game with his heart and reminding himself of former worldly passions which can only lessen his faith.The reestablishment of theater questions the legitimacy, the definition and the goals of this art in a Christian society. Translating mimesis by “representation” and not “imitation” brought the theater closer to the liturgy. The discourses on theater in the 1620s and 1630s show that the authors tended to see a memorial, reiterative and visual dimension in theater that was not present in Aristotle. The debates finally conclude on the definition of theater as an honest form of entertainment rather than as a living form of instruction, namely because the latter was the responsibility of predication and mass. Saint Thomas could justify theater as a way of merely releasing the mind without interesting the heart or touching the soul ; at that time, indeed, instruction meant Christian instruction. In the 1640s, to please the devout Spanish queen Anne of Austria, several playwrights did attempt to call back the theater to its former institutional position by assimilating it with religious ceremony and creating sanctified tragedies. But this attempt failed for both poetic and political reasons. The disposition of the spectators in the city was not to be instructed. The theater was finally recognized as incompatible with Christian folly and modesty, but slowly participated in the formation of a secular morality in a new civic sphere.

Thesis (Ph. D.)--Victoria University (Melbourne, Vic.), 2006. / Includes bibliographical references.