The study examines the first forty years of a humanities journal, Libraries & Culture (hereafter Journal). Founded in 1966 as The Journal of Library History, its contributors shaped and reshaped the Journal according to the values, habits, and competencies that they brought to changing circumstances. Over a period of forty years marked by administrative, managerial, financial, editorial, and technical challenges, the editors transformed the Journal into an interdisciplinary and erudite publication distant from its earliest beginnings as a compendium of entertaining vignettes and didactic notes on the writing and uses of library history. This study considers salient points of transformation during the life of the Journal, highlighting issues associated with various crises in scholarly communications. Key issues confronted by the Journal include the now familiar dilemmas over journal pricing structures, subscription cancellations, bibliographic control, prestige surveys and citation rankings, pressures on authors to publish, peer-review, and modes of dissemination. Historical and sociological contexts frame the resolutions of these dilemmas that are treated chronologically as they erupted in the trajectory of the Journal. The historical investigation draws on archival sources, secondary sources, interviews, participant observation, and close reading of the publication to construct a narrative about the Journal in the context of 1) changing priorities in higher education; 2) challenges faced by university presses and scholarly publication in general; and 3) professional and disciplinary developments in librarianship. The characters, actions, and settings of the history are interpreted through a sociological lens, crafted from a beginner’s understanding of the work of Pierre Bourdieu. Bourdieu’s concepts of social field, multiple forms of capital, capital conversion, and habitus form the interpretive frame for the narrative. The choice of Bourdieu’s heuristic approach implies a broader interest in framing scholarly communications as value negotiations among sets of players in interdependent social fields. The players struggle not just to preserve their positions in the production and dissemination of scholarship, but also contend with others in powerful social fields--state governments, university hierarchies, and markets--about the creation of cultural capital and the power to define what is legitimate knowledge. / text

The following study examines watchmakers and the watchmaking school in Sweden, how these changed during the 20th century. This is done through Geert Hofstede´s theory about levels of analyzes, his different steps to reach culture history. The source material of the study is based on public investigations, scientific articles, newspaper articles, literature and interviews. The purpose of this study is to reach and understand what and why changes occur in the world of watchmaking, and if the watchmaker managed to survive these changes during the 20th century. Results from the study confirm that very little has changed in the watchmaking school, they still use the same methods as they did 300 years ago. The watchmakers in Sweden showed that they had the durability and flexibility to survive several changes, even if the world was in motion during most of the 20th century.

Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-08-15Bitstream added on 2014-06-13T18:43:47Z : No. of bitstreams: 1 kobelinski_m_dr_assis.pdf: 746278 bytes, checksum: efac334b8bbf287fda4bbbbbee213df9 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O trabalho pretende apresentar uma abordagem no campo da história cultural ao privilegiar uma análise sobre o problema da construção do ufanismo e do ressentimento na formação da identidade luso-brasileira. Entendendo que o ufanismo e o ressentimento são comportamentos humanos subjetivos, complexos e contraditórios, identifiquei inicialmente a sua manifestação no Brasil colonial nos embates entre “paulistas” e “forasteiros” na região das Minas Gerais (Guerra dos emboabas, 1708-1709). Posteriormente, entre 1768 e 1774, durante o governo de Dom Luis Antônio de Souza Botelho Mourão (Morgado de Mateus), na capitania de São Paulo analisei como a construção da história paulista não só retomava as pendências (culturais, sociais, políticas e jurídicas) da Guerra dos Emboabas, mas também se estruturava em ressentimentos pessoal, coletivo e político. Sob um novo enfoque, foi analisada a documentação de André João Antonil, o códice Matoso, os pressupostos dos historiadores Frei Gaspar da Madre de Deus, Pedro Taques de Almeida Paes Leme, Francisco Tossi Columbina, Cláudio Manuel da Costa, Theotônio José Juzarte e, finalmente, a documentação de Afonso Botelho de Sampaio e Souza que consta de relatórios militares, correspondências e poesias. Identificou-se nestas fontes que o ufanismo e o ressentimento eram sensibilidades em oposição e correspondência, e estavam ligadas a uma identidade paulista fundamentada na contradição e na negação da realidade colonial. Seguindo este percurso, foram analisadas as ações e reações às manipulações sociais,... / This work intends an approach in the history cultural field in order to give advantages to an analysis about the problem of ufanism construction and the resentment in the formation of Portuguese-Brazilian identity. In order to understand that ufanism and the resentments are subjective, complex and contradictories human behaviors, It was first identified their manifestation in the Brazil colony in the from contends between “natives of São Paulo” and “outsiders” (called emboabas) in the region of Minas Gerais (Emboadas War 1707-1709). After that, among 1768 and 1774, in the government of Dom Luis Antônio de Souza Botelho Mourão (Morgado de Mateus), in the capitany of São Paulo, It was analyzed how the construction of Paulistan history , not only retook the (culture, social, politics and juridical) pendencies of Emboadas War, but also it structured themselves as personal, collective an politic resentment. These sensibilities appeared in Brazil from contends between “paulistans” or “natives of São Paulo” and “outsiders” (called emboabas) in the region of Minas Gerais (1707-1709). Later in the XVIII century, the ufanismo retook those pending contends being definitively structured by Paulistans in Historians into the conflicting process and social negotiation. By a new point of view it was focused on the documentation of André João Antonil, the Códice Matoso, the historian’s presuppositions Frei Gaspar da Madre de Deus, Pedro Taques de Almeida Paes Leme, Francisco Tossi Columbina, Cláudio Manuel da Costa, Theotônio José Juzarte, and finally the documentation of Afonso Botelho de Sampaio e Souza ...(Complete abstract, click electronic access below)

Orientador: Jorge Sidney Coli Junior / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-22T22:45:07Z (GMT). No. of bitstreams: 1 CostaJunior_MartinhoAlvesda_D.pdf: 155599444 bytes, checksum: f9af31b794d4119435386614a88bbad9 (MD5) Previous issue date: 2013 / Resumo: Partindo do estudo das figuras femininas na obra de Théodore Chassériau (1819-1856), a tese se desenvolveu em três eixos precisos: o nu, as vítimas e uma notória sensibilidade decadentista e simbolista, própria da cultura do fim de século. O trabalho se interessa, sobretudo, pelas ramificações das obras e visa compreender como as imagens de Chassériau mantêm sua presença ou, por outro lado, quais são os limites de determinados aspectos de sua produção. O fator preponderante é a comparação das imagens, demonstrando elementos peculiares em cada uma analisada. Deste modo não se trata de abordagens cronológicas; antes, são temas que se desenvolvem a partir da obra do artista. A produção de Chassériau, que voltou com ímpeto aos holofotes a partir de 2002 (ano da grande retrospectiva de seu trabalho), permanece pouco estudada pelos especialistas. Mesmo o tema das figuras femininas, que em inúmeros artigos aparece claramente, nunca foi sistematizado nem confrontado com os diversos caminhos que a obra do artista pode sugerir / Abstract: From the study of the feminine figures in Théodore Chassériau's (1819-1865) work, the thesis has been developed in three precise ways: the nude, the victims and an evident decadentist and simbolist sensibility, characteristic of the fin-de-siècle culture. Most of all, the study is interested in his works' ramifications and it aims to comprehend how Chassériau's images maintain their presence or, on the other hand, what are the limits of specific aspects of his production. The prevailing factor is the comparison of the images, showing peculiar elements in each one analyzed. Therefore it is not about chronological approaches; rather, those are themes that come forth from the artist's work. Chassériau's production, which returned with impetus to the spotlight since 2002 (year of the great retrospective of his work), remains little studied by the specialists. Even the theme of the female figures, which appears clearly in numerous papers, has never been systematized nor confronted with the several directions that the artist's work may suggest / Doutorado / Historia da Arte / Doutor em História

This thesis examines the precode horror comic books of the 1950's as an original American art form and as a popular medium in postwar America.

Im Vergleich mit anderen steinzeitlichen Kulturen sind die des Mittelneolithikums in der breiteren Öffentlichkeit wenig bekannt. Gerade für Rheinhessen sind die Kulturen Hinkelstein, Großgartach und Rössen von besonderem Interesse, denn es spielte zu Beginn des 20. Jahrhunderts durch die großen Grabungen von Carl Koehl eine zentrale Rolle in der Forschung zur Steinzeit. Diese hat es zwar inzwischen eingebüßt, wird aber durch eine Dissertation von 2001 wieder an den aktuellen Forschungsstand angeschlossen. Die darin erarbeitete stilistische Entwicklung der Keramik wird anhand einiger Beispiele demonstriert. Dagegen kann die Entwicklung des Hausbaues nach wie vor am besten durch Befunde aus Westfalen und dem Niederrheingebiet nachvollzogen werden. Die Gräberfelder der Hinkelstein-Kultur bei Worms ließen schon früh Beobachtungen zum Totenritual zu. Das Gräberfeld von Trebur auf der rechten Rheinseite ermöglicht nun erstmals den direkten Vergleich zwischen den Bestattungssitten der Kulturen Hinkelstein und Großgartach an demselben Platz. / In comparison with other Stone Age cultures, the Middle Neolithic is not well known by the public. The archaeological cultures Hinkelstein, Großgartach und Rössen are of special interest to Rheinhessen, because it was a central region in the history of research about the Neolithic as a result of the excavations of Carl Koehl in the early 20th century. Meanwhile it has lost this position, but due to a phd. thesis in 2001 it is possible to connect it with modern research. The development of style of ceramics which was established by this study is demonstrated with some examples. In contrast the development of house building can still be best understood by results form Westphalia and the Lower Rhine Area. Long time ago, the huge burial grounds nearby Worms have permitted observations about the ritual of death. The necropolis of Trebur on the right bank of the river Rhine is the first archaeological site that allows direct comparisons between funeral customs of the two cultures Hinkelstein and Großgartach at the same place

湘中梅山地區至今存在巫師、神明與祖先疊合祭祀的現象。地方上的各個村莊或院落普遍祭拜「家主」的木雕神像，這些「家主」的姓名、木雕的形式、傳說的故事各異，但就整個梅山地區而言，「家主」又有著共通的特點--他們都身兼巫師、神明與祖先。這跟粤西亦神亦祖、珠江三角洲及莆田地區神明與祖先明顯分開祭祀的現象很不一樣。我們該怎樣從歷史的角度來解讀梅山的「家主」祭祀傳統？本文冀通過史料的分析、科儀的解讀、地方文獻材料的耙梳以及田野調查的運用，探討不同的禮儀傳統如何形塑當地的「文化傳統」與「生活空間」。 / 唐宋時期，佛教在梅山地區上有很大的影響力。北宋政府「開梅山」時，需要借助佛教的影響力使政權順利進入地方社會。「梅山」一詞不僅作為地理標籤，更成為山地人群與鬼神信仰的泛稱。元明時期，土地的開發提供了法術展演的場地，道教閭山派與本土的祭祀傳統融合，深刻地影響地方祭祀。元末明初，王朝國家在梅山地區建立社會秩序的辦法，是通過承認地方豪強勢力的合法性，換取他們支持政府的管治。然此一作法及其影響隨著明中葉政府加強稅收而有所改變。明清時期，世家大族往往以寺庵守墓護山，這傳統一直延續到清末。在此同時，城隍信仰作為王朝國家的象徵，最遲在明中葉進入地方社會，這套祭祀傳統的推廣有賴正一派道教的傳播。以理學為核心的王朝禮儀開始在地方社會推行，主要依靠一群有科舉功名的士紳，但士紳的影響相當有限。清初，修建祠堂開始成為社會風尚，建祠以「妥先靈」成了祭祖的另一種辦法。縱上所述，在湘中梅山民間宗教組織的發展中，各種宗教禮儀的傳統在不同時期進入鄉村社會，鄉土的鬼神信仰有機結合，形成本地的社會規範。在這個過程中，宗教成為各集團爭奪正統的戰場，宗教禮儀與信仰也隨之演變。 / 筆者以為要瞭解形塑地方社會的過程，便不能忽略地方社會整合進入國家的時間，因為國家在不同時期所倡導的意識形態，對於社會整合後所呈現的圖景有重要的影響。同時，我們也不能忽略地方本土固有的傳統，以及聚落環境的制約，禮儀變革與社會重組過程，其發展脈絡在不同的社會生態環境中往往會有所差異。要言之，無論是國家的制度或者是正統的意識形態，都必須跟原有的社會文化傳統、本土的鬼神信仰相結合，才能產生影響，在此一過程中，各種宗教集團與儀式專家有著關鍵而主導的作用。 / Being attracted by the special phenomenon that family gods [Jiazhu] are worshiped widely in the local society, during my visits to the Central Region [Xiangzhong] of Hunan, I became interested in how that phenomenon was formed in a historical context. Jiazhu is treated as a member of the same clan with the highest spiritual power, showing its close identification with shamans and territorial gods. This pattern is very different when compared with the merging of ancestor with deity in Hainan and Leizhou, and the separation of ancestor and deity in the Pearl River Delta and the Putian Plain. This thesis thus focuses on how the pattern had evolved. Drawing on a variety of sources, including official documents, local materials, and Taoist ritual texts and so on, it studies the relation between religious practices and social changes that shaped the local “cultural traditions and “living space. / The history of the Central Hunan from the Song to the late Qing can be expressed as a story of the encroachment on territory vis-a-vis competitions among natives, newcomers, Buddhist monks, and Daoist ritual masters. In Tang-Song period, Buddhism had great influence on the local society. During the Northern Song dynasty, the Meishan region, then the frontier of Han China, was forcibly “opened by the imperial government with the assistance of Buddhist monks. Meishan was hereafter not only as a geographical label but also generally identified with the indigenous people and local spirits. In the early Ming period, newcomers used “spiritual power [Fashu] which co-worked with Lüshan Daoist traditions to sanctify their landownership. Applying Fashu became a predominant approach to open up primitive land. This is a significant period when the Meishan tradition and the Lüshan Daoist traditions mixed together. In local belief, both Jazhu and Dizhu were deities of the highest spiritual power. Dizhu was one who opened up primitive land. From the Late Yuan to the early Ming period, the dynasty established the social order by recognizing the interests of the local chiefs. This situation changed when the local government reformed the taxation system in the mid-Ming. / This thesis shows the dynamics of ritual representation of local society from the Song to late Qing period. During the Ming-Qing period, powerful hereditary families used Buddist monasteries to protect ancestral graveyards and the hill cemeteries. This tradition continued to the late-Qing. In addition, the City God, a symbol of the imperial government, was incorporated into the belief system of local society with the spread of the Orthodox Oneness Sect[Zhengyi sect]. The highly educated gentries began to promote state rituals in the locality for reconstructing their own traditions, with limited success. During the mid-Qing, building ancestral halls became a popular trend of housing the ancestral spirits. / This thesis argues that in understanding the shaping of the local society, one should not miss the timing of it being incorporated into the state, since the ideologies sanctioned by the state had a considerable and persistent impact on the integrated society. On the other hand, the persistence of the local and indigenous should not be underplayed. Ritual transformation and social restructuring vary with different social and ecological environments. State institutions and orthodox ideologies cannot work successfully unless they combine with indigenous traditions and deity systems. In such process, various religious groups and ritual masters played a leading role. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 呂永昇. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 231-246). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lü Yongsheng. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 南中國的移民、宗族、宗教與社區 --- p.1 / Chapter 第二節 --- 亦巫亦神亦祖：湘中梅山地區的歷史地理與社會形態 --- p.19 / Chapter 第三節 --- 論文架構、研究材料與方法 --- p.23 / Chapter 第一部份 --- 進入地方社會的禮儀傳統 --- p.28 / Chapter 第二章 --- 傳說與歷史 --- p.29 / Chapter 第一節 --- 官與道士：晉文斤成道的傳說 --- p.29 / Chapter 第二節 --- 密印寺與唐溈山僧 --- p.32 / Chapter 第三節 --- 「梅山十峒獠」及宋初資江流域所奠定的格局 --- p.36 / 小結 --- p.40 / Chapter 第三章 --- 北宋僧侶與資江流域的開發 --- p.42 / Chapter 第一節 --- 僧侶與開梅山道 --- p.43 / Chapter 第二節 --- 湘中格局的重整與族類的劃分 --- p.55 / Chapter 第三節 --- 宋王朝的教化與「梅山」風俗 --- p.60 / p.70 / Chapter 第四章 --- 國家禮制、移民與戶籍：明代的梅山社會 --- p.72 / Chapter 第一節 --- 元末明初土酋的勢力 --- p.73 / Chapter 第二節 --- 明代行政、祭祀系統的建立與理學的推行 --- p.87 / Chapter 第三節 --- 祖先的故事：譜牒中的移民記憶 --- p.102 / 小結 --- p.120 / Chapter 第二部份 --- 禮儀疊合的地方社會 --- p.122 / Chapter 第五章 --- 譜系的內外：清以降的社會建構 --- p.123 / Chapter 第一節 --- 冷水江巖口鎮的族群與聚落 --- p.123 / Chapter 第二節 --- 「家主」、「地主」與「廟王」的祭祀活動 --- p.135 / Chapter 第三節 --- 蘇氏「家主」、「地主」及族人的分衍與定居 --- p.146 / Chapter 第四節 --- 尊宗敬祖：從香火堂到祠堂 --- p.166 / 小結 --- p.176 / Chapter 第六章 --- 禮儀的疊合：宋至清末湘中梅山地區宗教形態的演變 --- p.177 / Chapter 第一節 --- 瑤人傳說中的祖源地：「梅山」 --- p.177 / Chapter 第二節 --- 法術的開發：明代祖先拓殖的傳說 --- p.187 / Chapter 第三節 --- 明清佛教與地方家族 --- p.199 / Chapter 第四節 --- 王朝的體制與神靈體系的建構 --- p.204 / 小結 --- p.215 / Chapter 第七章 --- 總論：法術的庇佑 --- p.216 / 附錄 --- p.222 / 徵引史料及參考書目 --- p.231

This thesis is an enquiry into the conditions in which various understandings of the newly introduced but vaguely grasped Western notion of ‘art’ emerged and sustained themselves in the name of cultural reproduction in early twentieth-century China. This Western concept of art was translated into Chinese as ‘meishu’, a neologism originally coined in Japanese kanji, and regarded as the embodiment of the ‘national essence’. Through a close examination of five art-related publishing events—the publication of the nationalistic journal Guocui xuebao; the launch of the art periodical Shenzhou guoguangji; the endeavours to compile a book collection on art, Meishu congshu; the making of the text Zhonguo yishujia zhenglüe which claimed to be a history book of Chinese ‘meishu’; and an example of image appropriation from Stephen Bushell’s Chinese Art—this thesis explores the ways in which different ‘neologistic imaginations’ of the term ‘meishu’ were constructed through publishing practices attempting to preserve and reproduce the ‘national essence’, by creating from the existent tradition a category of ‘art’ equivalent to that in the European West. Unlike previous scholarship, which deems any understanding of ‘meishu’ that deviated from the ‘authentic’ European model a ‘misconception’, this thesis sees these disparate understandings of ‘meishu’ as equally valid statements competing for dominance in the discursive field of art. This thesis thus argues that there existed at least three modes of utterances regarding the notion of ‘meishu’ in early twentieth-century China, and that the success of any such given utterance depended upon the acceptance of the authentic quality argued in its strategy of cultural reproduction. This thesis hence not only offers a detailed analysis of each publishing event, but also provides an interpretative framework within which the recognition of these utterances can be analysed by their strategic approaches to claiming cultural authenticity.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-08-08T11:30:29Z No. of bitstreams: 1 Raphael Fernando Amaral.pdf: 1223789 bytes, checksum: bd0f8b6773118e7694112dbd907a1fe6 (MD5) / Made available in DSpace on 2018-08-08T11:30:29Z (GMT). No. of bitstreams: 1 Raphael Fernando Amaral.pdf: 1223789 bytes, checksum: bd0f8b6773118e7694112dbd907a1fe6 (MD5) Previous issue date: 2018-06-22 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The present research aims to understande the influences of afrobeat, nigerian musical style, and its main creator, the musician Fela Kuti, concerning emergente musical productions in the urban context at contemporary Brazil. The central scope of the research consists on how musicians and activists have taken the afrobeat as a stylistic and aesthetic reference. Through the analysis of phonographic production and cultural activities it’s noticed that the afrobeat music bacame a new basis for identity and musical dialogue. It explores also the political clashes around the incorporation of afrobeat into different social and ethnic extracts. It is also emphasized that through this style, a new black and young affirmation has been made in the context of the metropolis’ peripheries in Brazil. Inserted in the Cultural Studies, this investigation’s relevance stems from the fact that, with the afrobeat, it is possible to understand certain facets about how occur the cultural movements, identity reconfigurations and a new formations of subjectivities between Africa and America by the routes of the black diaspora / A presente pesquisa tem como objetivo compreender as influências do afrobeat, estilo musical nigeriano, e de seu principal criador, o músico Fela Kuti, sobre as produções musicais emergentes no contexto urbano no Brasil contemporâneo. O escopo central da pesquisa consiste no modo como músicos e ativistas tomaram o afrobeat como referência estilística e estética. Por meio da análise da produção fonográfica e de atividades culturais se percebe que a música afrobeat se tornou uma nova base de diálogo musical e identitário. Explora, também, os embates políticos em torno da incorporação do afrobeat em diferentes extratos sociais e étnicos. Destaca que, por meio desse estilo, uma nova afirmação negra e jovem se fez no contexto das periferias das metrópoles no Brasil. Inserida nos Estudos Culturais, a relevância dessa investigação decorre do fato que, com o afrobeat, é possível compreender determinadas facetas sobre como ocorrem as movimentações culturais, reconfigurações identitárias e a formação de novas subjetividades entre a África e a América pelas rotas da diáspora negra

One of the most striking phenomena in the first half of the 20th century was the influx of Chinese intellectuals into America to receive Western education. Studies in the past, however, often depicted the history of American-educated Chinese students simply as the history of Chinese students returning from America. For a long time the foreign exposure and experience of the Chinese intellectuals did not draw enough attention from the academia. If we agree that one of the valuable contributions that the West can make to China was the spiritual values in Western civilization, the encounter between the intellectuals and the Christian idealism would probably be a very important issue. It is not the purpose of this research to re-write the history of American-returned students in any depth. The author would like to focus on a group of "China's American-educated youths" who has encountered modern Christianity. Although they were not all followers or baptized Christians, they adhered to the principles of Christianity as the highest standard for measuring the changing circumstances in China and in the world. / To unite the Chinese Christians in the United States, the Chinese Students' Christian Association in North America was founded in 1909 by a group of Chinese Christian students. The objective of the Association was similar to the Young Men's Christian Association. Through a case study of the Chinese Students' Christian Association in North America, the author attempts to depict the spiritual feature of the American-educated Chinese students as a single group. This dissertation argues that they intentionally chose the social gospel, which adopted the Kingdom of God as the key concept, in the quest fort he modern religious belief. By making critical assessment and judgment on the non-Christian order in the society, political arena and the internationals cene, they longed for the realization of the earthly democratic kingdom which suited to the home country and the world. Disappointed in politics, the China's American-educated youths did not turn into mere spectators. The Christian idealism made them profoundly aware of the sociopolitical realm of China and the world. This thirst for a Kingdom of God became the driving force for the continuous development of the students' Christian movement. / 梁冠霆. / Adviser: Tze-Ming Ng. / Source: Dissertation Abstracts International, Volume: 70-06, Section: A, page: 2073. / Thesis (doctoral)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 159-167). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Liang Guanting.