Vers Saba (roman). Depuis la mort d’Emilio, Nathalie rêve de tout laisser derrière elle. Elle abandonnerait Saint-Martin, la vente de sacs et de paréos sur les plages, et prendrait le large à bord d’un voilier. Elle mettrait le cap sur Saba, l’île où on dit trouver la paix. Un matin,en route vers le marché de Marigot, elle rencontre Christian, un marin qui la remue et avec qui, sans le lui dire, elle s’imagine déjà partir. Ce secret, elle le lui avouerait si une autre femme ne nourrissait pas son propre rêve avec lui. Heureusement, Nathalie a ses cahiers,dans lesquels elle dessine la houle qui agite son âme et la splendeur bigarrée de Saint-Martin, une île traversée par le vol des sucriers, les parfums du rhum et des plages de sable blanc et rose foulées jadis par des pirates légendaires, et où des paquebots, énormes comme des villes flottantes, accostent aujourd’hui. Vers Saba, Vers Soi : parcours d’auteure (essai). L’essai est né de la nécessité pour l’auteure de remonter le temps afin de comprendre la difficulté d’écrire et le désir de fluidité qui marquent son histoire. Ce retour dans le passé, où elle a relié le bégaiement qu’elle avait vécu — la difficulté de parler — à la difficulté d’écrire, a constitué le point de départ d’une réflexion sur son parcours d’auteure, de lectrice et de femme. À travers le récit d’un trouble de la parole orale qui a fini par se manifester dans l’écriture, c’est une formation, une trajectoire, une vie qui sont retracées. Dans l’essai, elle revient sur les étapes charnières de son développement qui l’ont menée à l’écriture du roman Vers Saba, évoquant les mouvements, les livres, les créateurs et les penseurs qui l’ont influencée. On y retrouve le témoignage d’une femme qui s’est identifiée aux poètes de la nouvelle barre du jour, s’est nourrie de leur discours sur « la nouvelle écriture » et a vécu l’évolution de la pensée féministe des dernières décennies en situant cette expérience au centre de son parcours créateur. Point de vue sur une époque et des idées, point de vue de l’auteure sur elle-même et le désir d’exister dans le langage, l’essai se termine par un regard sur Vers Saba, sorte d’épilogue ramenant le lecteur près du temps présent. / Summary of the novel. Towards Saba Since the death of Emilio, Nathalie dreams of leaving everything behind. She would leave Sint Maarten, stop selling her bags and sarongs on the beaches, and take off on a sailboat. She would set sail for Saba, the island where it is said that people find peace. One morning, on her way to Marigot market, she meets Christian, a sailor who moves her and with whom, she already imagines leaving. She would confess this secret to him were it not for another woman who has her own dreams of being with him. Fortunately, Nathalie hasher notebooks in which she pours out her soul and the multi-coloured splendour of Sint Maarten, an island crossed by the flight of bananaquit, rum perfume and white and pink sand beaches that have been trampled in the past by legendary pirates, and where ships,huge like floating cities, dock today. Essay Summary. Towards Saba, Towards Oneself : career as an author. This essay was born of the author’s need to go back in time in order to understand her difficulty in writing and the desire for fluidity that mark her history. This return to the past, where she linked her past struggle with stuttering - the difficulty of speaking - to the difficulty of writing, was the starting point for a reflection on her career as an author, a reader and a woman. Through the story of an oral speech disorder that manifested itself in her writing, the essay retraces training, a trajectory, and a life. The author returns to the pivotal moments that led her to write the novel Vers Saba, evoking the movements, books,creators and thinkers who influenced her. We find the testimony of a woman who identified with the poets of the la nouvelle barre du jour, who drew nourishment from their discourse on « la nouvelle écriture » and who lived through the evolution of feminist thought of the last decades, placing it at the center of her creative journey. It is a point of view on an era and ideas, the author's reflection on herself and her desire to exist in language. The essay ends with a look at Vers Saba, a sort of epilogue bringing the reader back to the present time.

PARTIE CRÉATIVE : Un violon sous la mer. Le roman prend place en Europe au tournant du XXe siècle et raconte l’histoire de Mathias Berthelot, un homme d’origine normande d’une trentaine d’années, incapable de tourner le dos à son passé qui le hante. Après bien des années de solitude, l’arrivée brusque d’un enfant qu’il est forcé de prendre en charge l’obligera, à travers un certain voyage initiatique, à porter un regard différent sur le monde. PARTIE RÉFLEXIVE : Réflexion sur l’intégration d’éléments socio-historiques dans l’écriture du roman : l’exemple d’un roman se déroulant en Europe au tournant du XXe siècle. Étant donné qu’Un violon sous la mer prend place en Europe au tournant du siècle dernier, l’écriture a nécessité beaucoup de recherches pour situer le récit à l’intérieur d’un décor approprié. Mais quels sont les effets de la recherche socio-historique sur l’écriture? De quelle façon est-elle un frein et, à la fois, un moteur de l’inspiration? Quelles sont les libertés que peut prendre l’écrivain quant à l’utilisation de l’Histoire? Voilà les questions auxquelles l’essai réflexif qui suit tentera de répondre.

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

Thesis (DPhil)--Stellenbosch University, 1992. / ENGLISH ABSTRACT: Culture is and always will be of paramount importance to man. If the culture base is threatened, serious conflict and other problems will ensue. Even though there has been talk about a so-called internationalism that denotes a world devoid of different cultures, reality has caught up with the much advocated "melting pot" theory. Depriving groups of their cultural rights, or simply overlooking these rights, can result in a dangerous "boiling pot". Each culture group has a need for its own identity. Because only a small portion of the world population live in culturally homogenious states the potential for conflict is great between different groups that want to uphold and develop their own cultures. This is especially true where minority and majority groups exist within the same national boundaries. For any minority group wishing to preserve and develop its culture a logical solution would be to organize people in cultural organizations to maximize their effectiveness in attaining their goals. In this study, the task and activities of the cultural organization are examined, especially in respect of preserving, maintaining, and developing the culture of a specific group, in particular within minority cultures. Firstly, minorities as a group are discussed, with special reference to their particular needs, conflicts and threats and the conditions for survival.Subsequently, culture as a humanphenomenonis examined. In chapter 3 the cultural organization as a distinct organization, with its own characteristics, problems and success factors, is discussed. Chapter 4 examines cultural organizations and analyzes different ones, especially those of minority groups. Chapter 5 discusses Afrikaans cultural organizations along broad lines, emphasizing their chronological development, problems, inadequacies and challenges. The ATKV, as a minority cultural organization, and its activities are extensively discussed in the followingchapter. In conclusion, the study deals with the requirements and challenges for the successful task fulfilment of cultural organizations in order to understand, plan and evaluate their important task, especially within minority cultures. / AFRIKAANSE OPSOMMING: Kultuur is en bly vir die mens van wesentlike belang. Wanneer die kulturele basis bedreig of aangeraak word, vind ernstige teenreaksie plaas met gepaardgaande konflik en probleme. Alhoewel daar dikwels al gepraat is van internasionalisme in die sin van wegdoening met kulturele en volksbande, is hierdie siening as verkeerd bewys, want elke kultuurgroep het 'n besondere behoefte aan 'n eie kulturele identiteit. Aangesien slegs In klein gedeelte van die wereldbevolking in homogene state leef, is die potensiaal vir konflik tussen verskillende kultuurgroepe, wat elkeen streef na die behoud en uitbouing van die eie, groote Die voorkoms van minderhede, wat toenemend bewus raak van hul eie identiteit, is In feit en vera! waar minderheidsgroepe saam met meerderheidsgroepe voorkom, verhoog die konflikpotensiaal. Vir enige minderheidsgroep Ie 'n logiese oplossing vir die behoud en uitbouing van eie kulturele regte in die organisering van mense in kultuurorganisasies om In kollektiewe en meer effektiewe bedingingsmag te verkry. In hierdie studie word die taak en werksaamhede van kultuurorganisasies ten opsigte van van 'n spesifieke groep minderheidskultuurgroepe. die bewaring, handhawing en uitbouing se kultuur ondersoek, veral binne Eerstens word gekyk na die samestelling van minderheidsgroepe met hul eiesoortige behoeftes, konflikte en bedreigings, asook voorvereistes vir hul voortbestaan. Daarna word kultuur as menslike verskynsel bespreek. Hoofstuk 3 word gewy aan die kultuurorganisasie as In eiesoortige organisasie met sy eie kenmerke, probleme en suksesfaktore. Die kultuurorganisasie in praktyk, vera! binne minderheidsgroepe, kom in hoofstuk 4 aan die bod en word daar ontledend gekyk na verskillende kultuurorganisasies. In hoofstuk 5 word Afrikaanse kultuurorganisasies breedweg bespreek en word vera! gekyk na die organisasies se kronologiese ontwikkeling, asook probleme, leemtes en uitdagings. Daarna word die ATKV as In minderheidskultuurorganisasie, met sy werksaamhede in die praktyk indringend bespreek. Ten slotte word die vereistes en uitdagings op die pad van kultuurorganisasies vir suksesvolle en effektiewe taakvervulling bespreek om sodoende die belangrike taak van die kultuurorganisasie, vera! binne minderheidskultuurgroepe, te verstaan, te beplan en te beoordeel.

曾家洛. / "2006年9月" / 論文(哲學碩士)--香港中文大學, 2006. / 參考文獻(leaves 121-127). / "2006 nian 9 yue" / Abstracts in Chinese and English. / Zeng Jialuo. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (leaves 121-127). / 前言 --- p.1 / Chapter 第一章： --- 學術硏究回顧與理論分析- 有待開發的香港天主教教會辦學硏究 --- p.10 / Chapter 第二章： --- 慈幼會團體的學校文化：從蘊釀到形成 --- p.32 / Chapter 第三章： --- 一九四九年前香港慈幼會學校的發展：典型工作時期 --- p.54 / Chapter 第四章： --- 一九四九年後慈幼會辦學情況： 香港社會變遷與慈幼會學校的轉型 --- p.68 / Chapter 第五章： --- 慈幼會學校裡的宗教教育´ؤ天主教信仰的更新 --- p.91 / Chapter 第六章： --- 結語 --- p.110 / 參考書目 --- p.121 / 附錄一：香港慈幼會學校資料 --- p.128 / 附錄二 ：香港仔兒童工藝院1934-1947年槪況資料 --- p.131 / 附錄三：香港教友總人數年表(1954-1969) --- p.133 / 附錄四：1954-1969慈幼會學校學生槪況 --- p.134

Writing groups are used regularly in the academic arena, but they are also used in the non-academic community. This paper is an exploration of the use of nonacademic writing groups in Salem, Oregon. In Chapter 2 I discuss the theory behind writing groups--what it is about writing and responding that is beneficial and useful. Chapter 3 explores the roots of writing groups in Salem including some self-improvement groups, which were the precursors of writing groups. Chapter 4 then includes detailed descriptions of the groups which are currently meeting in Salem, including their formats, purposes, and some examples of their processes. Based on this information, the paper discusses the educational and social benefits of writing groups and the role of these groups in the community of Salem, Oregon. / Graduation date: 1993

Thesis (M. Sc.)--University of Hong Kong, 1996. / Includes bibliographical references (leaf 64-66).

Made available in DSpace on 2014-08-13T14:50:47Z (GMT). No. of bitstreams: 0 Previous issue date: 2013-02-28Bitstream added on 2014-08-13T18:00:32Z : No. of bitstreams: 1 000758423.pdf: 387299 bytes, checksum: e1e2ab570b813a368d9fbf9b88984285 (MD5) / O transplante de face é um procedimento cirúrgico no qual as estruturas da face de uma pessoa são transplantadas para outra. É uma cirurgia ousada do ponto de vista médico, moral e psicológico, pois, proporciona enorme benefício em termos de melhora da função estética e integração social. Avaliar o conhecimento e a opinião da população sobre o transplante e a doação dos tecidos da face. No período de agosto de 2011 a outubro de 2012 foi aplicado um questionário a 430 pessoas, escolhidas aleatoriamente, na faixa etária acima de vinte e um anos de idade, numa sistemática de coleta seguida em todas as regiões (norte, sul, centro, leste e oeste) da cidade de Botucatu, interior do Estado de São Paulo. O estudo das respostas dos participantes nas diferentes questões objetivas apresentadas foi realizado estabelecendo-se a distribuição frequencial dos dados apresentada por meio de tabelas ou gráficos e analisadas pelo teste do Qui quadrado ( א) para uma amostra. A análise das respostas obtidas foram discutidas ao nível de 5% de significância e consideradas significativas quando o valor de p foi < 0,05, mostrando que a distribuição não é uniforme, mas uma distribuição uniforme das classes. Nas questões dissertativas a análise foi realizada a partir da leitura das mesmas, com elaboração de um resumo das respostas e análise preferencial por região. Dos participantes, 65,8% não possuem conhecimento a respeito da doação dos tecidos da face; 90,1% têm conhecimento que o transplante de face está indicado nos casos de deformidades faciais; 51,7% doariam a face; 67,7% não saberiam como seus familiares reagiriam frente a sua manifestação em vida de doar os tecidos da face; 84% não sabem as implicações sobre as cerimônias fúnebres. Dos participantes, 359 aceitariam conviver com outra face caso fosse necessário e 375 apoiariam se algum familiar manifestasse vontade em ser um doador. A população demonstrou ... / The face transplantation is a surgical procedure in which facial structures are transplanted from one person to another. It's a complex procedure on a medical point of view, moral and psychological, therefore provides many benefits in terms of improving aesthetic function and social integration. To evaluate the knowledge and opinion of the population about the donation and transplantation of facial tissues. From August 2011 to October 2012 a questionnaire was administered to 430 people, randomly selected, with twenty-one years of age or older, systematically collected in all regions (north, south, center , east and west) of the city of Botucatu, state of São Paulo. The study of the objective responses of all participants in the different issues was accomplished by establishing a frequential distribution data presented using tables and graphs and analyzed by chi square (à) for a sample. The analysis of the responses were discussed at the 5% level of significance and considered significant when the p value was <0.05, showing that the distribution is not uniform, but uniformly distributed of the classes. The answers to the descriptive questions were analyzed by reading them and preparation of a summary with analysis by region. Of the participants, 65.8% did not have any knowledge about facial tissue donation, 90.1% knows that face transplantation is indicated in cases of facial deformities, 51.7% are able to donate tissues of the face, 67.7% are not aware how their families would react against its manifestation in life to give tissues of the face, 84% have no knowledge about the implications on the funeral ceremonies. Of all participants, 359 would accept to live with other face if necessary and 375 would support any family members in being a donor. The population showed a limited knowledge about the implications on the donation and transplantation of face tissues, but would accept to live with if necessary and support any family members ...

No description available.

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)