[pt] O estudo propõe a análise dos filmes de Adirley Queirós através de uma condição de exílio. Ao longo de sua filmografia — Rap, o canto da Ceilândia (2005), Fora de Campo (2009), Dias de Greve (2009), A Cidade é uma Só? (2012) e Branco Sai, Preto Fica (2014) — o cineasta trabalha como tema principal a relação dos moradores da periferia do Distrito Federal com o Plano Piloto. Discute-se como Queirós opera novas identidades com os sujeitos representados através de uma busca estética que entrecruza o documentário com a ficção. Desta forma, os filmes geram uma narrativa própria de Ceilândia. / [en] The study proposes the analysis of Adirley Queirós films from a condition of exile. On his filmography — Rap, o canto da Ceilândia (2005), Out of Green (2009), Dias de Greve (2009), A Cidade é uma Só? (2012) and White Out, Black In (2014) — the filmmaker discuss as his main theme the relationship of the residents of the Distrito Federal s suburb with Brasília. It is discussed how Queirós manipulates new identities with the subjects through an aesthetic search that crosses documentary with fiction. Thus, the films generate a personal narrative of Ceilândia.

[pt] A presente pesquisa tem como objetivo principal estudar a salvação em Zc 8,1-8, apresentando uma leitura exegética desta unidade a partir do cenário de Zc 7,4-14, e demonstrar as inter-relações entre as unidades, construindo uma nova compreensão de Zc 8,1-8 em relação a Zc 7,4-14. A pesquisa considera que embora os textos de Zc 8,1-8 e Zc 7,4-14 possam sugerir, a princípio, uma relação de oposição, existe uma coerência temática, que torna justificável a sequência das duas unidades. A partir desta compreensão a implícita conexão entre Zc 8,1-8 e Zc 7,4-14 explica as relações de tensão presentes nos dois textos. A compreensão conjunta das duas unidades também permite revelar um sentido temático-teológico que evidencia a dinâmica da salvação e repreensão de Deus diante do comportamento de seu povo. Ambas as unidades textuais seguiram a mesma metodologia em suas etapas até o seu desenvolvimento final: os passos essenciais do Método Histórico Crítico, conjugando-os com a análise sincrônica dos textos em sua forma final e canônica. As unidades de Zc 8,1-8 e Zc 7,4-14, quando estudadas em conjunto, mostraram uma afinidade e um sentido teológico percebidos no agir divino diante da resposta da geração pré-exílica e da comunidade do profeta, que parece repetir os padrões do passado. YHWH reprovou o povo da geração passada por seu comportamento obstinado e desobediente (Zc 7,4-14). Por sua vez, ele resgatará novos grupos de exilados, que formarão o novo povo de Deus, pelo comportamento justo e obediente às suas palavras (Zc 8,1-8). / [en] The present survey has as principal purpose to study the salvation in Zech 8:1-8, revealing an exegetical reading of this unit from the scenario of Zech 7:4-14, and to evidence the inter-relations between the units, developing new knowledge of Zech 8:1-8 in relation to Zech 7:4-14. The survey takes into account that although the texts of Zech 8:1-8 and Zech 7:4-14 can promptly come up with a relation of opposition between them, there is a thematic coherence, which makes the sequence of the two units justifiable. From this understanding, one can see that there is a connection between Zech 8:1-8 and Zech 7:4-14, which justifies the tension relations in both texts. The joint understanding of the two units also reveals a thematic-theological sense that highlights the dynamics of salvation and rebuke of God in the face of the behaviour of his people. Both textual units followed the same methodology in their stages until their final development: the essential steps of the historical-critical method, combining them with the synchronic analysis of the texts in their final and canonical form. The units of Zech 8:1-8 and Zech 7:4-14 when studied together showed an affinity and theological sense, which are perceived in divine action in the face of the behaviour of the pre-exilic generation and in divine action before the answer of the community of the prophet, which seems to repeat the patterns from past. YHWH condemned the people of the past generation for their inflexible and rebellious behaviour (Zech 7:4-14). In turn, he will release new groups of exiles, who will create God s new people, through righteous behaviour and submissive to his words (Zech 8:1-8).

[pt] As Odisseias de Homero e de Kazantzákis – O exílio em dois poemas abordam o tema do exílio a partir de Ulisses, um mesmo protagonista que encarna personagens dramaticamente diferentes. As duas obras escritas em épocas muito distintas, propõem mais divergências do que convergências entre as duas narrativas gregas, mas encarnam a temática capaz de manter esse personagem principal e a problemática do exílio relevante através dos tempos. A pesquisa opera uma análise da trajetória do heroico personagem Ulisses na Odisseia do lendário Homero (ca. século VIII a. C.) e na Odisseia moderna do Prêmio Nobel grego Nikos Kazantzákis (1883-1957). A tese se compõe de três capítulos. O primeiro capítulo ocupa-se dos cantos iniciais do poema homérico (cantos IV-XII), com vistas a levantar as etapas do nóstos (retorno) do herói – percurso que descreve mais do que uma série de aventuras fabulosas: desenha-se aqui um trajeto que infunde no protagonista o sentimento do exílio e algumas de suas modalizações; os demais cantos consolidam a percepção de Ulisses perante a reintegração ao seu ambiente de origem. O segundo capítulo aborda o poema de Kazantzákis a partir das divergências em relação ao modelo: o autoexílio e as inusitadas opções do herói moderno que se impõem à narrativa e à leitura. O terceiro capítulo contém uma antologia da poesia moderna e contemporânea (dos séculos XIX-XX) em que um seleto glossário do exílio, presentes nos episódios dos épicos gregos lidos em seus contrastes, é ilustrado. Através desta personagem, que vivenciou de forma superlativa a questão exílica em seu périplo, inseminou-se definitivamente a temática do exílio na literatura. O volume de versos e episódios envolvidos na análise indicou o método comparativo e uma peculiar intertextualidade, exercida a partir da divergência em relação ao poema homérico, como os critérios da abordagem dos textos (SHAW: 1973, p. 90), articulados menos entre si do que em função do tema do exílio. Questões poéticas e políticas denotam o exílio como ferramenta crítica e de reflexão sobre a contemporaneidade, levando-nos a pensar e repensar tópicos como pertencimento, fronteiras, nacionalidade e origem, ainda que a partir de um dos temas mais remotos da literatura. / [en] Homer s and Kazantzákis Odysseys – Exile in two poems addresses the theme of exile from Ulysses perspective, one and only, one protagonist who embodies dramatically different characters. The two works written at very diverse times, propose more divergences than convergences between the two Greek narratives, but they embody one thematic capable of maintaining this main character and the problem of relevant exile through the ages. The current research operates an analysis of the trajectory of the heroic character Ulysses in the Odyssey of the legendary Homer (ca. 8th century BC) and in the modern Odyssey of the Greek Nobel Prize Nikos Kazantzákis (1883-1957). The thesis has three chapters. In the first chapter, the Homeric poem deals with the set of initial songs of the epic (songs IV-XII), aiming to depict the stages of the hero s nóstos (return) - a route that describes more than a series of fabulous adventures: a path is drawn here that instills in the protagonist the feeling of exile and some of its modalities; the other chants consolidate Ulysses perception regarding his reintegration towards his original belonging. The second chapter deals with Kazantzákis poem based on divergences in relation to the model: self-exile and the unusual options of the modern hero that impose themselves on both the narrative and the reading. The third chapter contains an anthology of modern and contemporary poetry (from the 19th-20th centuries) in which a select glossary of exile, present in the episodes of Greek epics analyzed and interpreted in their contrasts, is illustrated. Through this character, who experienced the exile perils in a superlative way in his journey, the theme of exile in literature was definitively pollinated. The volume of verses and episodes involved in the analysis guided the researcher towards the comparative method and the intertextual reading as the main criterion for approaching the texts (SHAW: 1973, p. 90), articulated according to the theme of exile. Poetic and political issues in a vast production of literary works, in the theater, in the cinema as well as in the plastic arts denote exile as a critical and reflective tool about

L’étude saisit comment les Catalans réfugiés en France ont pu maintenir, entre 1939 et 1977, une identité politique et culturelle forte, en dépit d’une position minoritaire au sein de l’exil républicain espagnol. Contribution à l’analyse des dynamiques identitaires des exils, la recherche repose sur l’exploitation de sources variées : françaises et catalanes, publiques, privées ou orales. Elle s’organise selon un plan chronologique en trois parties. La première s’attache aux héritages politiques et culturels d’une immigration assez cohérente pour poser les jalons d’une identité républicano-catalaniste auxquels les exilés de 1939 seront redevables. La seconde partie traite de la période 1939-1945, terrible en termes d’expériences et décisive dans la mise à l’épreuve d’une identité républicaine, elle relègue au second plan la singularité strictement catalane et relativise la portée du contentieux catalane-castillan. Le double traumatisme de la défaite et d’u11 accueil hostile marque pour longtemps les exilés et leur représentation de la France. La troisième partie examine comment, avec le retour à la paix et en dépit de la dissipation rapide des espoirs de retour victorieux au pays, l’exil populaire catalan, délesté de sa frange intellectuelle partie en Amérique ou revenue en Espagne, traverse l’épreuve du temps, engagé dans un processus complexe de recomposition identitaire sur fond d’intégration. / The study focuses on how Catalan refugees in France managed to hold a strong political and cultural identity, between the years 1939 and 1977, despite their minority position within the Spanish republican exile. This research is based on the use of varied sources - French and Catalan, public and private, written or oral - aims to contribute to the analysis of the identical dynamics of the exiles. It gets organized according to a chronological plan in three parts. The first one is attached to the political and cultural inheritances of a previous and rather coherent immigration to show the way of a Catalan-republican identity in which the exiles of 1939 will be indebted. The second part deals with period 1939-1945, terrible in terms of experiences and decisive in the testing of a republican identity, it relegates in the background the strictly Catalan peculiarity and puts in perspective the impact of the Catalano-Castillan dispute. The double trauma of the defeat and the hostile reception marks for a long time the exilés and their representation of France. The third part examines how, with return in the peace and in spite of the squandering of the hopes of victorious return in the country, the Catalan popular exile, relieved of its intellectual fringe left for America or returned in Spain, crosses the test of time, launched in a complex process of identity reorganization on an integration background.

The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam.

No description available.

Jorge Semprún’s work is the fruit of an incarceration in the concentration camp of Buchenwald as a resistance fighter and his expulsion from the Partido Comunista Español in 1964. Due to these biographical circumstances, many critical literary studies to date limit the discussion of his works to the autobiographical and the realm of Holocaust studies. Together with the texts that do not fit adequately into this categories, his self-identification as a Spanish exile has up to now been neglected. The present thesis aims to provide a more global view of his oeuvre by extending the literary analyses to texts that have deserved little critical attention. In order to achieve this, it investigates the role played by memory and self-representation in a variety of works by Semprún. Aspects connected to memory such as exile and nostalgia, the Holocaust, the interplay between memory and writing, politics and collective memory, postmemory and identity are examined by means of a detailed analysis of the selected works and are discussed thematically. Differences in genre are discarded for the discussion and interconnections between the various narratives are highlighted. With the help of memory and trauma theories, we come to the conclusion that memory is the overarching principle of Semprún’s writing and that he invests it with an aesthetic and ethical value which is interpreted as the justification for his devotion to writing.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the Persian period. After the destruction of the temple in 587 BCE, the people of Judah were geographically scattered and religiously and culturally fragmented. Lamentations, with its ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing references to all the different classes and groups of Judahites, became a rallying point for Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in human suffering for oppressed Jews in many places and at many times through history. The historical component of this study seeks to establish the fragmentation of Judah and the goals of the various Judahite groups during the Persian period. The literary component attempts to demonstrate Lamentations’ suitability as a portable, timeless expression of suffering before YHWH, and as a source of imagery and motivation for Jewish restoration hopes. This study contributes to the understanding of the formation of Jewish identity, which since the destruction of the first temple has been shaped by minority status in nearly every cultural context, and by the evolution of a portable, textual religion. This study concludes that the preservation of the book of Lamentations was both a reflection of and a contribution to these two aspects of Jewish identity. This study also contributes to the interpretation of Lamentations—and the genre of communal lament—as literature and liturgy. It also explores the possibility of literary connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers. / AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike lyding. Die historiese komponent van hierdie studie probeer die fragmentering van Juda gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding en motivering vir die Joodse heropbou-hoop was. Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens. Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide ‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was. Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation should take note of the historical and literary and theological aspects of Matthew's gospel. The four key areas of investigation were chosen because they involve both particular texts and the gospel as a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already received extensive attention in Matthean scholarship, though in each case the question of'restoration from exile' has been almost entirely neglected. In each area, a brief critical survey of current scholarship is provided, both in terms of content and methodology. This survey is then followed by a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar and more troublesome texts and topics of investigation. The final section of the thesis comprises a brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by his death and resurrection brings the exile to an end, both for Israel and for the human race at large, is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in 'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal to outsiders. / AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is, onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap' tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei 'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang. So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en evangeliseringsfunksie vervul.

Luis Cernuda (1902-1963) was exiled from Spain in 1938 due to the outbreak of the Spanish Civil War. He lived in Great Britain, America and Mexico and he never returned to his homeland. Until the mid-1960s, he was considered by the Spanish literary establishment to be an evasive and astringent poet. Since then, critics have recognised and praised the ethical quality and nature of his work and he is now considered to be one of the most profound and influential Spanish poets of the twentieth century. Despite the growing body of critical work on Cernuda, the salient role played by memory in his poetry has received little sustained critical attention. Critics have tended to stress the nostalgic and the evasive rather than the ethical and contemplative role played by memory in his work both before and after his departure from Spain. The objective of this thesis is to provide a more balanced view of the poet’s use of memory in his early and mature poetry. Rather than limiting his concept of memory to nostalgia for his youth or his homeland, it argues that he deploys memory as an instrument of self-analysis, self-discovery and self-criticism. The first chapter concentrates on his pre-exilic poetry in order to show that memory plays a fundamental role in his poetics prior to the experience of physical exile. The central body of the thesis examines the increasingly analytical and philosophical role played by memory in a selection of his mature prose and verse texts written outwith Spain.