L’histoire des femmes et l’histoire du genre se sont développées conjointement depuis plus d’une trentaine d’années. Pourtant, elles ne sont pas encore pleinement reconnues par les institutions universitaires, et encore moins par les institutions collégiales, les progrès historiographiques dans ces domaines étant exclus du cursus enseigné. Du moins, c’est ce que nous avons observé au niveau collégial au Québec, à la suite d’une évaluation de la trame narrative des manuels francophones et anglophones utilisés pour le cours Histoire de la civilisation occidentale. En effet, grâce à une analyse des chapitres couvrant la période moderne, soit de 1500 à 1800 environ, des manuels les plus utilisés pour l’enseignement de ce cours, nous avons pu établir que l’histoire des femmes et l’histoire du genre ne sont pas intégrées et qu’une différence existe entre la trame du manuel francophone et celle du manuel anglophone. Nous avons constaté que le seul cours d’histoire obligatoire au niveau collégial, qui tend à former des citoyens et des citoyennes éclairé(e)s ainsi qu’à transmettre une culture générale de base, exclut la moitié de la population de leurs enseignements. Aussi ce mémoire propose-t-il trois façons de remédier à cette situation. / Women and gender history have developed in conjunction for more than thirty years. Nevertheless, these domains are still not fully recognized by the university institutions, and even less by the college institutions, as the historiographical advances in these areas are being excluded from the curriculum. Indeed, this is the situation we have observed at the college level in Quebec, following an evaluation of the narrative transmitted by French and English textbooks used in the History of western civilization courses. In fact, thanks to an analysis of the chapters covering the early modern period, which ranges approximately from 1500 to 1800, in the most often used textbooks for the teaching of this course, we were able to establish that the history of women and the history of gender are not integrated in the narrative and that a difference exists between the narrative of the French and English textbooks. We observed that the only mandatory history course at the college level, which endeavours to form enlightened male and female citizens as well as to transmit a basic general culture, excludes half of the population of their teachings. Thus, this work proposes three solutions to remedy this situation.

Female archetypes reflect a social construction of reality, expressing expected modes of behavior, beliefs, and assumptions about women and are reinforced by repetition of common patterns and themes. Often female archetypes take on the physical characteristics of animals, commune with nature, engage in sexual promiscuity, and possess special powers to bewitch and control men into doing their bidding. Four prevalent archetypes include: the Predatory Woman, who with her bestial nature becomes the hunter of men; the Sacrificial Woman, who dutifully negates herself for the sake of men; the Bad Mother, who is cold, unnatural, and challenges men; and les enfants terrible seductive girl-women who at once tempt and torment men. This research traces the development and evolution of female archetypes and explores how images of women, nature, sexuality, and evil are structured within a cultural framework of Western tradition: myths and folktales, religious, philosophical, and scientific works, and film.

The intent of this thesis is to convey the distinctiveness and the contributions of Tejano culture in Texas. It focuses on the traditions of governance employed by Tejanos as well as their contributions to industry, economy and defense that Texas benefited from and still enjoys today. .given by Spain and México to Tejanos in establishing their settlements affected the development of a distinct Tejano culture. Furthermore, this study will also examine Anglo-Tejano interaction and Anglo American intentions toward Texas. It will also outline how Anglo Americans made determine efforts to wrest Texas away from Spain and México. Finally, the thesis examines Tejano cultural perseverance whose indelible imprint still resonates today.

The thesis of this study is that Classical studies at the University of Malawi, Chancellor College, has been taught with almost no reference to its African context, yet the Classical world, as Ogilvie (1979:2) observed ‘is far removed in time, geography, and philosophy from the world of Africa'. Classics in Malawi is currently taught as in the West, with which it has immediate ties, but if there are to be meaningful gains on the part of students learning Classics in Malawi, we need to contextualise its teaching. The purpose of this study was to identify ways in which Classics teaching at undergraduate level in Malawi might be strengthened in order to make the learning of Classics more meaningful and relevant to the Malawian context, by bridging the gaps between Classical Antiquity and African cultures. The comparative approaches explored will facilitate revision of the University of Malawi Classical Studies curriculum to fulfil the needs and interests of Malawians with the main purpose of contextualising Classical Studies in Malawi. The thesis consists of five chapters which deal with issues relating to Classics teaching in Malawi, namely: the evolution of Classical Studies in Malawi and its challenges; the need to change with the times; views of Latin/Classics teachers about Latin teaching at secondary level; attitudes and perceptions of undergraduate Classics students at Chancellor College to Classics, their perceptions about skills and Classics teaching in general; and views from Classicists from other universities on Classics teaching in general. The main comparative element in the thesis draws on analysis of similar issues in a wide variety of other institutions, including in the UK, the USA, Asia and Africa. Literature relating to Classics pedagogy and Comparative Education approaches, specifically Bereday's Model, has been reviewed. In addition, Classical Reception theory and Social Constructivism theory, particularly with regard to pedagogy, have been surveyed. The study used purposive sampling. Five types of samples and their corresponding data capturing instruments were used, broken down in the following categories: two types of interviews (one involving Malawian Latin or Classics teachers at secondary level, and the other universities' Classics lecturers); review of various documents of international universities' Classics programmes; lecture observations for Classics; and student questionnaire interviews administered to University of Malawi Classics students. The research was a mixed-method design, combining both quantitative and qualitative data analysis, but overall, the study was more qualitative than quantitative. Quantitative data were analysed using descriptive statistics and qualitative data were analysed using the thematic analysis method. These analyses were followed by discussions of the findings of both quantitative and qualitative data. The major conclusions and implications of the study point to the need for a curriculum review of all Classics courses to ensure that Classics becomes more relevant in the Malawian context.

in English This particular MA thesis concentrates on the portrayal of Indians in captivity narratives of the early seventeenth and eighteenth centuries, the essential source material being Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson, first published in 1682. The thesis explores the relationship between Native Americans and settlers who saw Indians as a threat to their own existence and also as a threat to the western expansion. It also focuses on the confrontation of savagery and civilization from the point of view of common presuppositions and prejudices about the Native Americans that are very often depicted in several captivity narratives. Moreover, the thesis provides necessary definition of the genre of the captivity narrative with regard to the reaction of the reading public in the period of the seventeenth and eighteenth centuries. From the first arrivals of settlers and explorers the American continent symbolized a land of vast opportunities. Nevertheless, the continent not being fully explored was shrouded in a veil of mystery. Explorers and adventurers were fascinated by the extensive natural resources they found in the New World. Moreover, the New World was often called New Canaan or the Garden of Eden as it symbolized for the newcomers a possibility to start a new...

La problématique traitée dans ce travail consiste à s’interroger sur les aspects « politiques » de la pensée de Nietzsche, et surtout sur sa dimension européenne et ses enjeux. Il n’est pas question ici de cataloguer Nietzsche de philosophe politique, ni sa philosophie de philosophie politique, dans le sens académique du terme. Mais essayer de montrer, à travers sa philosophie du sens et de la valeur, de sa méthode généalogique, les démarches et propositions de ce philosophe au « marteau » pour tenter d’éradiquer le nihilisme dans le but d’œuvrer pour une « grande politique » et favoriser l’avènement d’un « nouveau européen » dans une « nouvelle Europe ». En effet, cette Europe dont parle Nietzsche n’a rien à voir avec ce qu’on conçoit généralement comme l’Occident, et cette Europe ainsi que les européens dont il parle n’ont pas vraiment d’existence réelle, repérable avec des frontières, si on se place sur le plan géographique et géopolitique. Dans ce travail je tiens à souligner la contrainte de la sécularisation, et d’autres aspects du dépassement du nationalisme, qui est aussi un dépassement du nihilisme. Nietzsche était, peut-être, l’un des plus acides contempteurs des illusions européennes en démontrant – espérant par la même occasion éradiquer - cette fiction d’une Europe « non-contradictoire », platement conciliatrice, mais à la fois individualiste et revendicatrice d’une égalité des droits. Comportements dénoncés par le philosophe car ce vent pollué par le nationalisme, la puissance industrielle mercantile au détriment de la création vitale ne peuvent mener qu’à une catastrophe en étouffant, en empêchant le jaillissement, l’apparition de l’individu créateur, artiste. Les valeurs se sont donc déjà instituées dans un sens négatif et malsain, et ce dénigrement de la vie n’est pas politiquement indifférent. Ce n’est pas là un vitalisme simpliste. L’homme moderne occidental est le résultat de cette histoire. L’histoire est le résultat de cette « hominisation » inversée qui se fait par le troupeau, et qui est aussi une forme de déshumanisation programmée. C’est Dionysos qui constitue le remède à cette maladie, ce Dieu grec est le héros qui vaincrait cette européocentrisme et le chauvinisme. Soulignons que ce projet qui consiste à critiquer l’égalitarisme comme « dressage », privilégie le retour au texte et non pas la « construction conceptuelle ». Entre autres travaux pour cela : ceux de Patrick Wotling, Paolo D’Iorio, Giuliano Campioni, Wolfgang Müller-Lauter, Peter Sloterdijk,…Pour éviter toute confusion, malgré la partie « caractéristiques de la philosophie du sens et de la valeur » qui distinguera la « grande politique », soulignons ces quelques points : d’abord la séparation d’avec le vouloir-vivre de Schopenhauer, ensuite l’évaluation d’une transcendance de l’instinct qui fait que Nietzsche quitte le plan de l’irrationalisme furibond, enfin la forme du refus du darwinisme. Ainsi on peut parler d’une volonté de puissance qui n’est plus ramenée à une catégorie volitionnelle, et dotée d’une motivation (par exemple l’oppression physique et militaire ou l’accumulation du capital).Sa reconquête des valeurs doit être replacée dans un contexte mieux compris, et d’abord repensant le nôtre. Il n’est que de songer aux Règles pour le parc humain de Sloterdijk, en réponse à Heidegger, mais qui n’est que le prolongement de l’opposition dressage / élevage (Zähmung / Züchtung) qu’avait thématisée Nietzsche en faveur de ce que seraient de « bons européens ». Ainsi on comprend que les enjeux « politiques » consistent en réalité aux choix de civilisation (Kultur) qui engagent une conception purement anthropologique de l’homme. Seule une métaphysique de la culture permettra alors de dépasser le nihilisme européen et ses nombreuses versions éco-théologiques. / The main theme of this work is that of the “political” aspects of Nietzsche’s philosophy, particularly in terms of its European dimension and the issues at stake. The aim here is not to label Nietzsche as a political philosopher or his philosophy as political philosophy in the academic sense of the term. Rather, the aim is to show, through his philosophy of meaning and value, and his genealogical method, the approaches adopted and proposals made by this philosopher and his “hammer”, as a means of eradicating nihilism in order to work towards “greater politics” and thus encourage the arrival of a “new European” in a “new Europe”. This Europe of which Nietzsche spoke had nothing in common with what is generally perceived as being the West. His Europe, and its Europeans, do not really exist, and, from a geographical and geopolitical point of view, have no easily identifiable borders. In this work, we underline the restrictions of secularisation, and other aspects that go beyond nationalism, which is in itself a concept that goes beyond that of nihilism. It may be said that Nietzsche had the most acerbic contempt for European illusions, showing – and hoping to thus eradicate – the fiction of a “non-contradictory” Europe, a Europe that is blandly conciliatory but also both individualistic and demanding of equal rights. Such behaviour was denounced by Nietzsche because this wind of change, polluted by nationalism and mercantile industrial power to the detriment of vital creation, can only end in catastrophe, suffocating and preventing the resurgence or appearance of the individual creator, the artist. Values have thus already been adopted in a negative, unhealthy sense and denigrating life in this way is not indifferent from a political point of view. It is not a question of simplistic vitalism. Modern Western man is the result of this history. And this history is the result of the inverted “hominisation” produced by the herd effect, and which is also a sort of programmed dehumanisation. The cure for this ill is Dionysus, the Greek god who was the hero that conquered European centricity and chauvinism. It should be stressed that this project, which consists in criticising egalitarianism as a form of “domestication”, favours a return to the text, and not “conceptual construction”. This theme has also been studied by other authors, such as Patrick Wotling, Paolo D’Iorio, Giuliano Campioni, Wolfgang Müller-Lauter and Peter Sloterdijk, to name but a few.To avoid any confusion, and despite the section on the “characteristics of the philosophy of meaning and values” which will identify the “greater politics”, we would like to stress the following points: first of all, the departure from Schopenhauer’s will to live, followed by an evaluation of the transcendence of instinct which shows that Nietzsche moved away from the level of furious irrationalism and, finally, the form taken by the refusal of Darwinism. It is thus possible to speak of a desire for power which is no longer reduced to being a volitional category, but which has become motivated (for example, physical and military oppression, or the accumulation of capital).Nietzsche’s reconquest of values needs to be approached within a context that is better understood, starting with a re-evaluation of our own. This recalls Sloterdijk’s Rules for the Human Zoo, written in response to Heidegger, but which is merely an extension of the domestication/breeding opposition (Zähmung/Züchtung) that Nietzsche conceptualised in favour of what would make “good Europeans”.It is thus that we can understand that the “political” stakes are, in reality, civilisation choices (Kultur), which require a purely anthropological conception of man. Only the metaphysics of culture can thus make it possible to go beyond European nihilism and its many eco-theo-logical versions.

The diploma thesis deals with the issue of a healthy lifestyle and nutrition in connection with the prevention of civilization diseases. It describes the causes of these diseases, the risks and possibilities of prevention. It also draws attention to the principles of correct eating habits, the pitfalls of various diets, the consequences of overeating, the danger of overweight and obesity, the negative influence of stress on our health, and ways and principles of healthy weight reduction. It summarizes advices and recommendations of professionals for optimal composition of our diet, a change of lifestyle, and the significance of correct breathing, relaxation, exercise, positive thinking and sleep for health. The practical part contains a description of the case of a woman suffering from overweight and health problems, and an analysis of the causes and manifestations of an unhealthy lifestyle and diet. It provides steps for resolving the situation and a proposal of suitable therapy for reducing stress recommended by an expert. The work further describes a course of treatment and a risk assessment, and also proposes appropriate measures for maintaining an optimal weight in the future, including recommendations of a suitable diet. The thesis points out the problem of growing of overweight and obesity,...

The problem with which this study is concerned is that of demonstrating the importance of communication and travel in the Siglo de Oro as seen in selected picaresque novels. This study is divided into five chapters. The introductory chapter includes a literary and chronological history of the period and, in the interest of clarity, a plot summary of the selected picaresque novels. The second, third and fourth chapters discuss the various means of urban, rural and maritime communication and travel. The concluding chapter summarizes the study and asserts that communication and travel were of utmost importance during the Siglo LeQ ro and that the picaresque novel, describing faithfully the society that produced it, is a valuable data source for research of this kind.

Orientador: Carlota Josefina Malta Cardozo dos Reis Boto / Banca: Anamaria Gonçalves Bueno de Freitas / Banca: Denice Barbara Catani / Banca: José Vaidergorn / Banca: Rosa Fátima de Souza Chaloba / Resumo: Esta tese consistiu numa pesquisa acerca da História da Educação primária paulista, na qual buscou investigar o cenário educacional brasileiro e, sobretudo, o ensino primário paulista, destacando o limiar correspondente entre o contexto educacional que se configura durante décadas de 60 a 80 e as práticas, hábitos e costumes que constituem uma cultura especificamente escolar. Procuramos apreender, a partir dos estudos correspondentes à cultura escolar e civilização escolar as possibilidades de reconstrução dessa história por meio da análise de documentação recolhida em duas escolas públicas estaduais do município de Araraquara - tomados como fontes primárias - que compreendidos como parte da cultura material da escola, puderam apresentar indícios, resquícios, vestígios dos rastros dessa civilização escolar no contexto da escola primária paulista, estabelecendo um diálogo entre as fontes e o contexto educacional do período investigado. Assim, a documentação recolhida permitiu compreender o cenário educacional que se configurou ao longo dessas duas décadas, principalmente em relação à identificação da reconfiguração quanto ao papel social que a escola passa a representar no período, constituindo, em meio a rupturas e continuidades, uma cultura própria e, sobretudo, uma civilização escolar. Buscamos, portanto, demarcar o lugar protagonizado pela civilização escolar em meio à estrutura e projeto pedagógico vinculado à instituição escolar no período entre as décadas de 60 a 80, a fim de visualizar a construção de uma cultura propriamente escolar que tem como pressuposto a disseminação de hábitos e costumes proposto por um projeto civilizador, que corresponde, em última instância, a uma dada civilização escolar / Abstract: This thesis is a survey about the Primary Education's History in São Paulo, a investigative sought in the Brazilian's educational scenario, and especially primary education in São Paulo, highlighting the corresponding threshold between the educational context that is shaped during the decades from 60 to 80 and practice , habits and customs that constitute a particular school culture. We seek to understand, from the studies related to school culture and civilization educational possibilities of reconstructing this history through analysis of documentation gathered at two public schools in the city of Araraquara - taken as primary sources - which included as part of the material culture of school, these documents might provide clues, traces, traces of traces of that civilization in the context of school primary school in São Paulo, establishing a dialogue between the sources and educational context of the period investigated. Thus, the documentation gathered allows us to understand the educational scene that took shape over these two decades, particularly in relation to the identification of reconfiguration on the social role that the school is to represent the period, constituting, in the midst of ruptures and continuities, a culture own and, above all, a civilization school. We seek, therefore, mark the place played by civilization in the midst of school structure and educational project linked to the educational institution in the period between the 60 to 80, in order to view the construction of a proper school culture that takes as its premise the spread of habits and customs proposed by a civilizing project, which is, ultimately, to a particular civilization in school / Doutor

Esta dissertação se dedica a uma comparação entre as interpretações da Revolução Francesa formuladas por dois autores e personagens políticos da França do século XIX: François Guizot (1787 1874) e Alexis de Tocqueville (1805 1859). Ambas as interpretações têm em comum o esforço intelectual de inscrever a Revolução Francesa na História de longo prazo da França e da Europa, em ruptura com a compreensão que tiveram da Revolução tanto revolucionários como contrarrevolucionários. Essa inscrição da Revolução na História implicava uma aceitação da sociedade pós-revolucionária como um produto irreversível de muitos séculos e não apenas de um ato isolado da vontade. O argumento desta dissertação tem como objetivo demonstrar que, para além dessa aceitação da sociedade pós-revolucionária a qual manteve Guizot e Tocqueville à distância tanto do discurso contrarrevolucionário, com seu projeto de restaurar na França a antiga sociedade pré-revolucionária, como do discurso socialista, com seu projeto de continuar a Revolução Francesa para levar a humanidade a uma sociedade diferente da que saiu diretamente da Revolução , os dois autores estudados legaram para a posteridade duas atitudes divergentes ou mesmo opostas diante da Revolução Francesa: Guizot celebrou o papel da Revolução na História como uma vitória das classes médias sobre o poder absoluto e o privilégio, ao mesmo tempo em que criticou suas bandeiras explícitas, com destaque para a da soberania do povo; Tocqueville, ao contrário, lamentou a obra da Revolução Francesa como uma realização inconsciente da cultura política centralizadora do Antigo Regime, mas, em vez de criticar a doutrina da soberania do povo, procurou reformulá-la em novas bases, inspirado pelo modelo americano. Para o autor de O Antigo Regime e a Revolução, a crítica à Revolução Francesa deve passar, portanto, de suas doutrinas explícitas para seu caráter implícito. Para construir essa hipótese, a dissertação faz o seguinte percurso: no Capítulo 1, são contrapostas a filosofia da História de Guizot, baseada no conceito de civilização, e a filosofia da História de Tocqueville, baseada no conceito de democracia. No Capítulo 2, compara-se o lugar que cada autor atribuía à Revolução Francesa em uma História francesa e europeia lida a partir das relações entre centro político e liberdades locais. O Capítulo 3, por fim, compara a recepção de cada autor aos chamados princípios de 1789, com destaque para o princípio da soberania do povo. / This dissertation is dedicated to a comparison between the interpretations of the French Revolution made by two authors and political figures of nineteenth-century France: François Guizot (1787 1874) and Alexis de Tocqueville (1805 1859). Both interpretations have in common the intellectual effort to inscribe the Revolution in France and Europes long term History, breaking with the understanding that both revolutionaries and counterrevolutionaries had about the Revolution. This inscription of the Revolution in History implied an acceptance of post-revolutionary society as an irreversible product of many centuries and not only of an isolated act of the will. As a result, Guizot and Tocqueville were critics both of the counterrevolutionaries, whose project was to restore in France the old pre-revolutionary society, and the socialists, whose project was to continue the French Revolution in order to lead humanity into a society deeply different from the one that emerged from the Revolution. Against this background, this dissertation aims at demonstrating that, beyond the acceptance of post-revolutionary society, Guizot and Tocqueville bequeathed to posterity two divergent or even opposite attitudes toward the French Revolution: Guizot celebrated the role played by the Revolution in History, as a victory of the middle classes against both absolute power and privilege, but at the same time he opposed its explicit flags, especially the sovereignty of the people; Tocqueville, on the other hand, deplored the Revolutions work as an unconscious realization of the centralizing political culture of the Ancient Regime, but, instead of criticizing the doctrine of popular sovereignty, he sought to reformulate it on new bases, inspired in the American model. According to the author of The Ancient Regime and the Revolution, thus, the criticism of the French Revolution should pass from its explicit doctrines to its implicit character. In order to build that hypothesis, this dissertation takes the following path: In Chapter 1, we will compare Guizots philosophy of History, based on the concept of civilization, with Tocquevilles philosophy of History, based on the concept of democracy. In Chapter 2, we will compare the place each author attributed to the French Revolution in French and European History, interpreted in the light of relations between political center and local freedoms. Chapter 3, lastly, compares each authors reception to what was called the principles of 1789, especially the sovereignty of the people.