<p>John Clark Murray (1836 - 1917) held the Chair of Mental and Moral Philosophy at Queen's College from 1862 to 1872, and at McGill University from 1872 until his retirement in 1903. The purpose of the present study is to offer a close historical examination of a thinker who has often been treated as a transitional thinker in histories of philosophical activity in nineteenth century Canada. The opening biographical chapter establishes the Scottish cultural tradition in which Murray was raised and whose social and educational values he continued to perpetuate in his own writing and teaching. The Scottish tradition clarifies the critical discussion in Chapter Two of some of the ambiguities of Murray's position with regard to the philosophical movements of the nineteenth century. In particular, the difficulties of classing Murray with either the Scottish Common Sense Realists, the Neo-Kantian or Neo-Hegelian Idealists, or the rising group of 'professional' philosophers are considered. Specific elements of the intellectual framework of John Clark Murray's thought are dealt with in Chapter Three. Such characteristic concerns as the structure of knowledge, the relation of materialism and idealism, freedom and necessity, and moral philosophy are considered in themselves and as components of the unified order of truth which Murray found best expressed in Christianity. The final chapter focuses on Murray's effort to formulate a response to the social problems emerging as a consequence of industrialism. After establishing the ideological strength of Murray's economic and political liberalism, this chapter traces the efforts of a concerned liberal to understand contemporary problems and of fer solutions to them.</p> / Thesis / Master of Arts (MA)

In recent years, growing numbers of Mainland Chinese elders are participating in Christian congregations during short visits or extended stays in the U.S. This thesis explores social and cultural factors that explain these immigrant elders’ involvement with Christianity while in the U.S. Based on face-to-face interviews with 20 Mainland Chinese elders living in Atlanta as well as participant observation at a Chinese Christian church and with a Bible study group, this study finds that loneliness and social isolation in a foreign land are the main reasons for Mainland Chinese elders’ participation in Christian activities. Besides religious services, social service functions of churches and opportunities for fellowship are other factors explaining church involvement. Long immersion with China’s religious history of syncretism renders these elders receptive to spiritual alternatives, such as Christianity, especially when dominant ideologies of Confucianism and Communism seem to be in decline in China. But most elders approach their Christian involvement with pragmatic selectivity based more on secular than religious considerations. In conclusion, I argue that social isolation and minority ethnic status, Chinese Christian Churches’ social functions, and current social contexts in China are all factors that help explain Chinese elders’ religious involvement in the U.S.

The attitude of the building sector towards innovation and its intellectual and organizational preparedness for dealing with the issues of innovation is the aim of this study. The core question can be formulated as follows: Why does a building company accept certain innovations but not others? The fundamental ideas of the study are rooted in the central European tradition of the historico-qualitiative school of thought. Another basic idea for the thesis is Dewcy’s and Bcntley's theory of transactional cognition introduced in Sweden by Hanssen under the term ""field concept" according to which the content and object of knowledge are seen as an entirety. The reason for approaching the problem qualitatively. that is through not highly structured interviews based on the author's long personal experience in the sector, is its compound and many face ted nature a long with the fact that verbal discussion is firmly grounded in building sector tradition. Innovations has to pass trough three different filters. These filters are at the point where the innovation enters the company, during the bid preparation process and upon the absorption of the innovation into the project. Important factors influencing the passage through these filters arc papyrophobia, the old boy network (OBN) and the structure of the production system. Papyrophobia is expressed in a general reluctance to deal with theoretical issues and documentation. OBN denotes an informal communication network. Production is run by and within project organizations. i.e. repetitive ad hoc aggregates independent of the parent organization. These factors in combination with time and financial pressure obstruct the possibility of creating a research tradition. Characteristic features of the socio-cultural tradition of the sector are that it is male dominated, that the educational system classifies those working in the field according to trade and profession, and that the strong position of production aspects have brought to the forefront the energetic practitioner. His values are strictly professional. Information is to a great extent transmitted orally. There is strength in the ability of Swedish construction firms to plan and improvise within an established frame. However, a certain streak of marginalism with the potential of inhibiting innovation does exist in their pattern of action. Also typical of the tradition is the ideal of the free entrepreneur and the organization of large companies as confederations of a number of small and medium size firms. Finally, a fundamental cultural feature of the construction industry is openness. News spreads rapidly to a competitor. Innovations are disseminated in several ways, but one dominant pattern persists that cannot be seen in other industries. While the projects are important for testing and diffusion of innovations, the companies arc more intrumental in propagating information of innovations. The building materials industry's R&amp;D work follows a pattern similar to that of production companies in other sectors. The building sector's readiness to follow and work with innovation issues can generally be rated as low. The confinement of interest to production aspects combined with the marked open· ness provides ample room for the materials manufacturers and companies outside the sector to introduce new products and materials. In the long run, it is the gradual change in this assortment that will transform building techniques and technology. Change is generated by other sectors. / <p>Felaktigt ISBN <em>91-7870-087</em> är angivet i avhandling. ISBN är korrigerat till <em>91-7870-087-6</em>.</p>

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / O presente estudo tem por objetivo analisar as questÃes de identidade e as tradiÃÃes culturais dos descendentes de escravos que habitam a comunidade quilombola de Alto Alegre localizada no municÃpio de Horizonte na RegiÃo Metropolitana de Fortaleza Analiso como moradores de uma comunidade remanescente de quilombo constroem sua identidade negra dentro do grupo e fora dele Nessa discussÃo tomo como ponto de partida o significado de quilombo na atualidade contextualizando o objeto de estudo na busca de esclarecer questÃes concernentes à construÃÃo identitÃria daquele grupo social Assim as prÃticas de construÃÃo da identidade quilombola nÃo podem ser tomadas isoladamente sem levar em consideraÃÃo a importÃncia desses atores na construÃÃo de novas estratÃgias de aglutinaÃÃo e aÃÃo coletiva Muitas dessas construÃÃes identitÃrias sÃo elaboradas visando reformas polÃticas modificando leis e gerando polÃticas sociais Nesse sentido discuto uma identidade re-significada onde se funda um debate em torno da identidade do grupo A busca dessa identidade tambÃm aparece associada a novas estratÃgias de enfretamento com a chegada de crises ao campo rural e do acesso a terra Assim a construÃÃo dessas identidades coletivas à ao mesmo tempo a luta por direitos sociais intimamente ligados a um territÃrio que promovem mudanÃas culturais no interior da vida das comunidades / The main intent of the present study is to analyze some questions about identity and cultural traditions of the descendents of black slaves known as quilombolas at the community of Alto Alegre in Cearà Brazil My focus is in how these residents construct their black identity inside their own social group and outside of it I take as starting point the meaning of quilombo nowadays to contextualize the object of this research The practices of the quilombolas cannot be taken as an isolated factor the contributions of these social actors in different forms of collective agglutinations and actions are up to mention many of them seek political reforms changes in State laws and to generate public politics (including land owning besides the crisis of rural fields) So it is a resignified identity that is in discussion and construction at the same time is a battle for social rights linked to specific territories which promotes cultural changes inside the life of communities

Made available in DSpace on 2016-08-16T18:10:31Z (GMT). No. of bitstreams: 1 Dissertacao Marla.pdf: 18157864 bytes, checksum: 6884ec3b0ce857aed7047d3ba71e4979 (MD5) Previous issue date: 2014-01-29 / The present study investigated the main strategies and politics, internal and external, articulated and developed by mistress/owner of Bumba meu boi of Liberdade Boi of Leonardo, to ensure the legacy left by its father, Leonardo , great teacher and symbol of traditional Boi of Maranhão and eminence of great prestige accent zabumba. Legacy that matches his attitude, loyalty and commitment to the promise that it is his duty to put the Boi on the street. To try to identify and interpret the settings that involve the universe of Maranhão popular culture, we broke into a grounded ethnographic work supported by the theoretical assumptions of the Cultural Theory of Geertz (2012), having as its guideline, however, to lead to the identification and analysis of the strategies and policies developed internally and externally in Boi , the principles of the Theory of Marcel Mauss (2003) on social exchanges or gifts, and identifying, on that path, the organizational culture undertaken by Leonardo and updated by Regina, heiress of the Boi, approaching dynamics of a traditional cultural family organization, of modern organizational logic compared to social, contemporary political and economic transformations. / O presente trabalho investigou as principais estratégias e políticas, internas e externas, articuladas e desenvolvidas pela ama/dona do Bumba meu boi da Liberdade - o Boi de Leonardo, para assegurar o legado deixado por seu pai, Leonardo, grande mestre e símbolo da tradição do Boi do Maranhão e eminência de grande prestígio do sotaque de zabumba. Legado que corresponde à sua postura de fidelidade e compromisso à promessa que tem como obrigação botar o Boi na rua. Para tentar identificar e interpretar as configurações que envolvem esse universo da cultura popular maranhense, partiu-se para um trabalho etnográfico ancorado nos pressupostos da Teoria Cultural de Geertz (2012), tendo como fio-condutor, entretanto, para levar à identificação e análise das estratégias e políticas desenvolvidas internamente e externamente no Boi, os princípios da Teoria de Marcel Mauss (2003) sobre as trocas sociais ou dádivas e nesse percurso identificando a cultura organizacional empreendida por Leonardo e atualizada por Regina, herdeira do Boi, aproximando a dinâmica de uma organização familiar cultural, tradicional, da lógica organizacional moderna ante às transformações socais, política e econômicas contemporâneas.

Submitted by Morgana Silva (morgana_linhares@yahoo.com.br) on 2016-07-04T18:21:14Z No. of bitstreams: 1 arquivototal.pdf: 1161919 bytes, checksum: bf47c9b4b22ba06ecc7ec01dde7c8407 (MD5) / Made available in DSpace on 2016-07-04T18:21:14Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1161919 bytes, checksum: bf47c9b4b22ba06ecc7ec01dde7c8407 (MD5) Previous issue date: 2015-05-14 / This work’s goal is to analyze Nísia Floresta’s 1832 text Direitos das Mulheres e Injustiça dos Homens, product of her translation of Vidications of the Rights Of Woman, by Mary Woolstonecraft, as a way of promoting and claiming women rights in Brazil. To substantiate our research, we used cultural translation studies as theoretical referential, as well as current research on comparative law, aiming to draw a parallel between women rights history, Nísia Floresta’s cultural translation, and the idea that the law circulates as both cultural and social practices, using a bibliographic deductive methodology. Assuming that the translation practice is a dynamic process of constant movement that mobilizes knowledge, and is, therefore, incompatible with the fixed, stable, and universal idea of the literal translation(which was defended by the traditional theory for many years), we’ve reached the conclusion that the cultural translation accomplished by Nísia Floresta in the text that founded feminism in Brazil, despite being a literary and non-legal one, contributed decisively to the historical statement of women’s human rights, and represents what we can call law’s cultural voyage. / O presente trabalho tem como objetivo analisar o texto elaborado por Nísia Floresta em 1832, intitulado Direitos das Mulheres e Injustiça dos Homens em resultado à tradução do livro Vidications of the Rights Of Woman de Mary Woolstonecraft, como meio de promoção e reivindicação do direito das mulheres no Brasil. Para fundamentar a pesquisa, foi utilizado como referencial teórico os estudos da tradução cultural, bem como, as atuais pesquisas em direito comparado, buscando traçar uma aproximação entre a história do direito das mulheres, a tradução cultural levada a efeito por Nísia Floresta e a ideia de que o direito circula enquanto cultura e prática social, por meio de uma metodologia dedutiva bibliográfica. Partindo do pressuposto de que a atividade de tradução é envolvida por um processo dinâmico, em constante movimento, capaz de mobilizar saberes, incompatível, portanto, com a ideia fixa, estável e universal da tradução literal, a qual foi pregada durante muitos anos pela teoria tradicional da tradução, foi possível concluir que a tradução cultural operada por Nísia Floresta ao texto fundante do feminismo no Brasil, embora não se trate de um texto jurídico e sim literário, contribui decisivamente para a afirmação histórica dos direitos humanos das mulheres, assim como representa um efeito daquilo que se pode chamar de viagem cultural do direito.

Submitted by Mario BC (mario@bc.ufrpe.br) on 2016-08-05T12:22:06Z No. of bitstreams: 1 Isabella Karim Morais Ferreira de Vasconcelos.pdf: 6904868 bytes, checksum: 342184ff5d5bf6f3fc3e2a35bf15b52d (MD5) / Made available in DSpace on 2016-08-05T12:22:06Z (GMT). No. of bitstreams: 1 Isabella Karim Morais Ferreira de Vasconcelos.pdf: 6904868 bytes, checksum: 342184ff5d5bf6f3fc3e2a35bf15b52d (MD5) Previous issue date: 2016-02-29 / This research is presented as a history narrative of manual embroidery practice in Passira, a city locaded in rural zone from Pernambuco. A tradition, an art, a heritage, an economic product, a knowing / doing that, from the 1980s was widespread as identity symbol, making this city be recognized - and recognize - as the "Land Embroidery Manual". First the reader is located on the city's history, from the time when it was a village, through his fame as the "land of corn," to be known strong production manual embroidery. The main objective is to examine events that caused the manual embroidery were to be cultural heritage Passira. From then on, the tone becomes embroidery, their meanings and some of its approaches. There is talk about the Fair Embroidery Passira Manual, annual event that takes place for more than 20 years, a place of marketing and dissemination of this embroidery. There is talk about the women said space and the performance of those women who are artisans, but they are also entrepreneurs, and the performance of some cooperatives and associations to score together these embroiderers. Finally, the issue of manual embroidery as cultural heritage is again discussed, this time from the perspective of the absence of a formal heritage education. The final considerations concludes what we could discuss during the narrative and ensures that there is still a lot to learn about this practice and its historical background. / Essa pesquisa se apresenta como uma narrativa da história da prática do bordado manual em Passira, cidade localizada no agreste pernambucano. Uma tradição, uma arte, um patrimônio, um produto econômico, um saber/fazer que, a partir década de 1980 foi disseminado como símbolo indentitário, fazendo essa cidade ser reconhecida – e se reconhecer – como a “Terra do Bordado Manual”. Primeiro situa-se o leitor sobre a história da cidade, desde a época em que era um povoado, passando por sua fama como a “terra do milho”, até ser conhecida pela forte produção de bordado manual. O objetivo principal é examinar que acontecimentos fizeram com que o bordado manual viesse a ser patrimônio cultural em Passira. A partir de então, o mote passa a ser o bordado, seus significados e algumas de suas abordagens. Fala-se sobre a Feira do Bordado Manual de Passira, evento anual que acontece há mais de 20 anos, um lugar de comercialização e difusão desse bordado. Fala-se sobre o dito espaço feminino e a atuação dessas mulheres que são artesãs, mas também são empresárias, e pontua-se o desempenho de algumas cooperativas e associações junto a essas bordadeiras. Por fim, a questão do bordado manual como patrimônio cultural volta a ser discutida, dessa vez, pela perspectiva da ausência de uma educação patrimonial formalizada. As considerações finais arremata o que foi possível discutir durante a narrativa e assegura que ainda há muito que se estudar a respeito dessa prática e seu percurso histórico.

Petr Černoch - Dining together in the New Testament church from the collective memory perspective - Abstract The collective memory is a relatively new method of studying early Christianity that was taken from the humanities, especially sociology. This diploma thesis chose it as its method of studying the phenomenon of dining together, especially in the manifestation of the ritual of the Eucharist in the 1st century AD. In the first chapter, right after the introduction, this work briefly discussed the development of the study of memory from the collective memory of Mauritius Halwbachs with its social roots. He influenced contemporary memory studies through Jan Assmann, who developed his collective memory of the cultural and described its connection to New Testament research. By defining Cultural Memory, he showed strong links in religion between identity, myth and ritual. The work tried to define the terms myth and ritual with which it operates The next chapter deals with the linguistic and literary world of books, where the words of the establishment of the ritual of the Eucharist are located, discusses their structure and references to food or dining together. The work tried to show the view of the collective memory and thus shed light on some places of tradition and the origin of the ritual of the...

Hawai'i was once an independent Indigenous sovereign island nation with a distinctive culture, history, and legislative past. The laws of the modern state of Hawai'i reflect that history as Indigenous heritage has been integrated into state law. However, during the last forty years the laws protecting Native Hawaiian rights have been challenged in Hawai'i through a series of significant land claim lawsuits. Native Hawaiian struggles for sovereignty are based on the assertion of their heritage rights in lawsuits. This dissertation explores the use of heritage in land claim lawsuits and the role it plays in the construction of a modern Indigenous identity. It uses Native Hawaiian efforts for land control in Hawai'i as a case study to explore how involvement in the legal process has impacted both Indigenous identity and heritage. In this dissertation I examine three major lawsuits following one line of legal precedent: traditional and customary access rights. The investigation answers the questions of how legal narrative construction using heritage impacts Indigenous identity; how heritage values are substantiated; what the role is of experts in formulating cases; if there is a measurable change over time in the way that cultural claims are structured; and what the impact is of increased Indigenous political leadership and land control on Native Hawaiian identity and heritage. To complete this research, I applied a mixed qualitative method approach of ethno-historical, socio-legal, and legal narrative analyses with content analysis to examine Indigenous textural production and court performance as forms of social practice. I supported my research with ethnographic semi-structured interviews and participant observation in recognition of Indigenous protocol. The results indicate that Native Hawaiian use of heritage in courtrooms has contributed to Indigenous identity construction by enhancing collective memory, increasing land control, and protecting group rights. The results also provide insight into how such actions by Indigenous peoples can advance upward social mobility, encourage collective identification and civic involvement, regenerate cultural practices, and strengthen group identity. This research provides new insights into how Indigenous heritage can be used as a means of Indigenous empowerment and develops a greater and more complex understanding of the uses of heritage for land control and sovereignty. These findings may be used by other special interest groups using heritage to achieve common goals.

Esta dissertação situa-se na intersecção da literatura com o cinema. O objetivo é lançar um olhar sobre os seus respectivos processos de criação e significação, considerando suas especificidades. Pois mesmo quando parte de um texto literário, o cinema diverge, ultrapassa e atravessa a linha de partida, apresentando diferentes dimensões e processos. Como a literatura e o cinema operam num mesmo espaço, o da narratividade, em um segundo momento, uma análise comparativa é feita, onde as duas obras (o romance e o filme homônimo Lavoura arcaica) e seus textos são confrontados a partir de alguns de seus procedimentos narrativos. Dentro do recorte adotado problematiza-se em que medida o romance e o filme representam o conflito pai/tradição (Iohána) versus filho/modernidade (André), vinculando-o diretamente à questão da cultura regional decorrente do confronto da tradição do imigrante libanês, descendente de uma cultura judaica e cristã, com outro território regional e cultural. Ou seja, procura-se mostrar como esta é percebida e construída através do discurso literário de Raduan Nassar e, posteriormente, traduzida e constituída no discurso fílmico de Luiz Fernando Carvalho. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-21T16:03:28Z No. of bitstreams: 1 Dissertacao Rosemari Sarmento.pdf: 1227474 bytes, checksum: f56455f39c0e9c8918f1e981d393b56a (MD5) / Made available in DSpace on 2014-05-21T16:03:28Z (GMT). No. of bitstreams: 1 Dissertacao Rosemari Sarmento.pdf: 1227474 bytes, checksum: f56455f39c0e9c8918f1e981d393b56a (MD5) / This dissertation is situated at the intersection of literature and cinema. The objective is to launch a new look on its respective creation and signification methods, considered as their specificities. Therefore, even if constructed in part or entirely from a literary text, cinema diverges, exceeds and crosses the initial status, presenting different dimensions and processes. As literature and cinema operate in the same environment, the one of narration, in a second moment, a comparative analysis is made from both works (the romance and the film Lavoura arcaica) and its texts are confronted thru some of its narrative procedures. From the adopted study approach, it is problematized in which measure the romance and the film do present the conflict father/tradition (Iohána) versus son/modernity (André), tying it directly with the question of regional culture decurrent from the conflict between the Lebanese tradition, descendent from a Jewish and Christian immigration culture, and another regional and cultural territory. It shows then how such confrontation is perceived and constructed from the literary speech of Raduan Nassar and, later, translated and constituted into the filmic speech of Luiz Fernando Carvalho.