My thesis is a critical essay thematically focused on the fate of the body in the postmodern condition. In this thesis a fundamental question is posed: What happens to the (postmodern) body under the double pressure of postmodern technology and culture? Is the postmodern body altered under the pressure of postmodern technology and culture? How contemporary thought and architecture impact the body will also be examined. This thesis discusses the above questions through several key concepts such as exilic conditions, heterotopias and ‘trans’ states of being. After elaborating on these issues, this thesis attempts to design an architectural project “Hamam Complex” on a unique natural island in the Bosporus strait that separates the Western and Eastern worlds.

Research on livelihoods has been conducted across various fields but there has been less focus upon detection and analyzing of the interconnected relationships between space and livelihoods. This study investigates these relationships from a place-specific point of view utilizing the Tibetan exile community in India as a case study. The qualitative method of semi-structured, in-depth interviews has been employed in order to gather primary data. Theoretically, this thesis draws it framework mainly from the human geography perspective on space and place combined with the conceptual Sustainable Livelihood framework.  This thesis argues that it is possible to distinguish four examples of reciprocal relationships between space and livelihoods in the places studied. These are spatial congregation into an ethnic enclave, the altering of place specific time-space relations which in turn alters livelihood possibilities over time, migration and spatial dispersion of livelihoods. These results are case specific and not generalizable. / Forskning kring försörjningsmöjligheter har utförts inom en rad vetenskapliga fält men få har fokuserat på att finna och analysera ömsesidiga relationer mellan space och försörjningsstrategier. Denna studie undersöker dessa relationer med en plats-specifik utgångspunkt och använder det tibetanska exilsamhället i Indien som fallstudie. Den kvalitativa metoden semi-strukturerade djupintervjuer har använts för att samla in primärdata. Uppsatsen drar sitt teoretiska ramverk från det samhällsgeografiska perspektiven på space och place i kombination med det konceptuella ramverket Sustainable Livelihood framework.  Uppsatsen menar att det är möjligt att särskilja fyra exempel på de ömsesidiga relationerna mellan space och försörjningsstrategier. Dessa är rumslig ansamling i en etniska enklav,  förändringar i platsspecifika tid-rum relationer vilket påverkar försörjningsmöjligheter över tid, migration och rumslig spridning av försörjning. Dessa resultat anses vara fallspecifika och därför inte möjliga att generalisera.

This thesis is concerned with the concepts of exile, trauma, and nostalgia and how they all come together to create a sense of culture shock that the subjects of my thesis encountered. Azar Nafisi, Nahid Rachlin, Tara Bahrampour, and Azadeh Moaveni, are all Iranian-American authors, and despite their different life experiences and ages, they all encountered culture shock as it related to male-female relations, Iranian gender norms and issues of sex and sexuality and treatments and views of the female body as it relates to reproduction. / text

This essay is an investigation of transnational author Joseph Conrad’s engagement with issues of cultural liminality during the years around the turn of the 20th century. Through an examination of Almayer from Almayer’s Folly, Yanko of “Amy Foster”, and Cornelius from Lord Jim, the common experience of cultural displacement is considered. Conrad placed these three culturally liminal characters in various, carefully constructed social environments. Thus far, these characters have been under investigated in the critical literature, particularly the mixed-culture Almayer and Cornelius. By investigating these three characters and their environments, this essay demonstrates how Conrad depicts cultural displacement in the age of nationalism to be increasingly multifaceted but inevitably disastrous. The essay further reveals the need for more careful critical assessments of the cultural nuances of Conrad’s characters.

The 1948 Arab-Israeli War effectively destroyed Palestinian society. Hundreds of thousands of Palestinians fled their homes and sought refuge in foreign lands, where they attempted to reestablish their lives and culture. This thesis examines the role of memory in shaping a Palestinian diaspora identity and uses Mahmoud Darwish’s book The Buttefly’s Burden to identify important aspects of the collective Palestinian experience. As the Palestinian national poet, Mahmoud Darwish provides authentic representations of the Palestinian struggle to reconcile the loss of their homeland. Examining Darwish’s work, this thesis explores four significant sources of Palestinian memory and identity: exile, absence, occupation, and the land. Through these sources, Darwish is able to recreate Palestinian society in his lyric and poetic genius.

This dissertation contributes to post-war public opinion research by examining the perceptions of migrants – the gastarbeiter, the refugee, the family reunited after war – and the local population in comparative perspective. Existing surveys of post-war populations are typically conducted in a single country affected by war. However, particularly following forced expulsion and campaigns of ethnic cleansing substantial portions of national communities affected by conflict no longer live within the boundaries of the state. Current research may therefore overlook important populations as well as contextual factors that shape post-war attitudes. I help to address this problem by examining three widely held assumptions in the literature: that migrants hold more conflictive attitudes than the local population after war; that assimilation in settlement countries leads migrants to hold more peaceful attitudes; and that traumatic experiences lead migrants to hold more conflictive attitudes. These claims are largely based on theoretical accounts, case studies that suffer from selection bias and quantitative results that have proven unstable. By contrast, I examine new micro-level data: two large-scale surveys conducted simultaneously in post-war Bosnia and Sweden as a settlement country. Sweden’s choice to grant permanent residency in toto to refugees from the Bosnian War in 1993 resulted in the vast majority remaining settled in Sweden. As a result, the population of ex-Yugoslavs in Sweden is arguably more representative than in other comparable settlement country contexts. To explain differences among ex-Yugoslavs in Sweden and between these migrants and the local population in Bosnia, I connect social-psychological processes that help meet individuals’ basic psychological needs. These include: belief formation in the context of war; acculturation strategies in settlement countries; the development of nostalgic memories; and coping with traumatic experiences. The findings shed light on largely misunderstood processes. Under certain conditions, migration may provide an exit from detrimental wartime and post-war settings that produce and sustain conflictive societal beliefs after war. At the same time, the migration context may provide a richer set of socioeconomic and psychological resources for coping, offsetting the need to rely on conflictive beliefs as a way of dealing with the conflict crisis.

The twentieth century has been called the century of the refugee. The sheer size, scope and persistence of refugee movements was a defining feature of that century because at no other time in history have people so regularly been forced to flee their homes in search of safety. The plight of refugees - both in their flight from home and in their search for a place of exile - is suggestive of the power of ideas about identity in deciding who belongs and who is displaced, stateless and alien. This study explores the significance of these ideas about identity through a case study of the arrival, settlement and experiences of two groups of Spanish and central European refugee children in Britain between 1937 and 1945. It begins by tracing a discourse on Englishness that betrays a contemporary concern for the future survival of the English nation and goes on to investigate how these concerns shaped negotiations for the arrival of refugee children. The principal aim of these negotiations, it is argued, was to ensure the protection of English national identity. The specific form of protection required varied according to the specific group of children under discussion and was based on stereotypical representations of the two groups of children. These representations of the children inscribed them with identities, measured them against the qualities of Englishness and justified the intervention of government in order to guarantee the continued health, peace and prosperity of England. For the Spanish/Basque children the government priority was to protect national health and the political stability of national life. For the Jewish children the aim of government policy was not to stimulate anti-Semitism by exceeding the national 'absorptive capacity'. The resulting carefully controlled settlement of the children, drawn up with various refugee agencies and covering housing, health and education, is analysed in detail throughout this study. In this study attention is also given to the role that the children's cultural and educational capital played in their adaptation to exile. It analyses how children were able to adapt to their experiences in exile by drawing on their own cultural and educational agency. In doing so it questions accounts of migration that focus on assimilation and explores instead the hybrid identities that were developed by refugee children who became adept at negotiating with the culture of Englishness.

Le conflit israélo-palestinien dure depuis plus de 60 ans. Non seulement perdure-t-il, il gagne aussi en complexité. Cette thèse s’intéresse à l’expérience d’exil des Palestiniens et plus particulièrement à celle de femmes palestiniennes vivant en camp de réfugiés au Liban. La mémoire palestinienne a longtemps été, dans son ensemble, occultée dans la littérature, et qui plus est l’expérience des femmes; la façon dont leurs récits sont construits nous le démontre bien. La présente étude s’inscrit donc dans la lignée de travaux qui font une place aux « voix silencieuses » que sont souvent celles des femmes réfugiées palestiniennes des camps. Cette thèse s’appuie sur une approche qualitative – récits de vie et observation participante – et fait suite à une recherche qui a été menée entre 2009 et 2011 dans le camp palestinien de Bourj El Barajneh au Liban. Les résultats dégagés confirment que, dans l’exil, une partie de l’expérience de la nakba palestinienne telle que vécue par les femmes s’est perdue. Ceci dit, si la quasi-absence des femmes caractérise l’exode, on voit ces dernières s’affirmer au fil de l’exil qui devient une réalité durable. Au cours des deux premières décennies, les femmes apparaissent comme des « résistantes du quotidien ». Puis, la montée du sentiment national palestinien et l’éclatement de la guerre civile libanaise amènent les femmes à investir de plus en plus l’espace public. En temps de guerre, toutes les femmes participent à la survie de la communauté, et cela, par l’extension de leurs tâches domestiques et sociales. Plus le conflit prend de l’ampleur, plus leurs activités se diversifient : elles intègrent d’autres tâches à celles qui leur sont traditionnellement assignées. À l’issue du conflit, une grande partie des femmes palestiniennes commencent à prendre leurs distances de la lutte nationale partisane. Pour plusieurs d’entre elles, la fin de la guerre est aussi la fin des illusions : elles ont le sentiment d’avoir été abandonnées par la classe politique. Ainsi, le mouvement nationaliste palestinien a certes bousculé les rôles de genre, mais il n’a pas permis d’induire des changements durables. Dans les récits des femmes, on voit qu’à travers l’exil s’est créé un lien avec ce milieu que l’on croyait temporaire, le camp de Bourj El Barajneh : un lien qui se situe au cœur d’une tension entre un pôle réel et un pôle symbolique. Le camp « réel » est décrit comme insalubre, instable et non sécuritaire, et la vie dans ce camp est à ce point précaire et difficile que les femmes s’accrochent à cet autre camp qui, lui, est porteur de mémoire, de souvenirs, de relations et de rêves. C’est d’ailleurs parce que ce second pôle existe que la vie dans le camp peut être tolérée. Si la lutte nationale a été pour une certaine génération de Palestiniennes la préoccupation première, la fin de la guerre signe la perte de vitesse de cette lutte qui s’est longtemps avérée structurante. Ceci dit, le modèle de résistance, lui, persiste. Les femmes continuent de lutter et apparaissent comme des « actrices de la transmission ». L’un de ces projets qu’elles font leur, la transmission de l’identité religieuse, prend rapidement de l’ampleur alors que la communauté palestinienne peine à se relever des affres de la guerre. Nombreuses sont les femmes qui cherchent un sens à la vie dans ce cumul de catastrophes, et la religion les soutient dans cette quête, mais en plus c’est à travers elle que le projet du retour en Palestine est porté. D’ailleurs, la mémoire de la Palestine est une autre valeur que les femmes cherchent à transmettre d’une génération à l’autre. Maintenir la mémoire de la Palestine est un rôle traditionnel de la femme palestinienne. Ceci dit, les femmes ne remplissent pas ce rôle « aveuglément » : elles transmettent une mémoire, un message qu’elles ont cherché, reconstruit, évalué et parfois critiqué. Enfin, un autre projet se manifeste rapidement dans l’exil : la transmission des connaissances, une valeur phare pour les Palestiniennes puisque à la fois stratégie de survie, de développement et d’ascension sociale. Mais pour quelques-unes, l’éducation est une lutte parce que confrontée à des contraintes contextuelles et au poids des traditions. Ainsi, c’est par des valeurs traditionnellement portées et transmises par les femmes – l’identité religieuse, la mémoire et l’éducation – que l’oppression et la colonisation des Palestiniens se combattent au quotidien. / The Israeli-Palestinian conflict has lasted more than 60 years and persists not only in time but also in complexity. This thesis focuses on the Palestinian exile and particularly, the experience of exile of Palestinian women living in refugee camps in Lebanon. Palestinian memory has for a long time been occulted in the literature and specifically, the experience of women and how their stories are constructed by gender. The present study is therefore in a line of work that gives a place to these “silent voices” that are often those of the Palestinian women of the camps. This research is based on a qualitative methodology – life stories and participant observation –, research that took place between 2009 and 2011 in the refugee camp of Bourj El Barajneh in Lebanon. The results show that, in exile, a part of the Palestinian nakba experienced by women, has been lost. That said, if a virtual absence of women characterizes the exodus, over exile, women become more assertive. During the first two decades in exile in Lebanon, women appear as “everyday resistant”. Then, the rise of a national sentiment which was rapidly followed by the outbreak of the Lebanese civil war, made women more and more present in the public space. Indeed, in wartime, all the women were involved in the community’s survival, and that, by an extension of their domestic and social roles. The longer the conflict lasts, the more diverse are their activities: it includes other tasks than those traditionally assigned to them. At the end of the conflict, a large part of Palestinian women are beginning to distance themselves from the national struggle. For many, the end of the war also means the end of illusions: they feel they have been abandoned by the political class. Thus, if the Palestinian nationalist movement has certainly brought changes in gender roles, it has failed to bring about lasting changes. Also, in the women's narratives, we see that in time, a bond is created with the space “Bourj El Barajneh camp”, a, bond that is located in a tension between two poles. First, there is a “real pole” where the camp appears as unsafe and unstable. Second, life in the camp is so precarious and difficult that women cling to another pole, a “symbolic pole” which represents the camp as a bearer of memories, relationships and dreams. And it’s because this last pole exists that life in the camp can be tolerated. If the Palestinian national struggle – for a certain generation of Palestinian women – was the main struggle, the end of the war signed “the end of illusions” and the slowing of the national struggle which has long proven structuring. That said, the pattern of resistance persists while women continue to resist and appear as “actresses of transmission”. The transmission of religious identity quickly gained in importance as the Palestinian community struggled to recover from the horrors of war. Through religion, many women found meaning in a life and it is also through religion that the return to Palestine is now carried. Moreover, the memory of Palestine is another value that women seek to pass on from a generation to another. Even though, passing on the memory of Palestine is a role traditionally carried by women, they do not fulfill it “blindly” but they convey a message that has been sought, rebuilt and sometimes criticized. Finally, another project arrives rapidly in exile: the transmission of knowledge, a core value for Palestinian women as it is a strategy for survival, development and social mobility. But for some, because faced with contextual constraints and the weight of tradition, education is still a struggle. Thus, it is because women carry and transmit traditional values – religious identity, memory and education – that the oppression and colonization of Palestinians can be fought everyday.

Angelina Muñiz-Huberman (1936) a développé pendant plus de quatre décennies au Mexique, son œuvre narrative, poétique et d’essai. Elle est l’introductrice du nouveau roman historique dans la littérature mexicaine, ses récits se caractérisent par l’exposition de la vraie nature humaine des personnages à travers l’introspection. Fille d’exilés républicains, son travail révèle un rapprochement avec ces événements, remportant leurs effets positifs. La recherche identitaire qui émerge depuis son enfance contrastée entre l’Espagne de ses parents et le Mexique du présent, est complétée par son exil juif du côté maternel. Par conséquent, l'exil se déroule sous toutes ses formes à travers des histoires quotidiennes, de personnages hors du commun et l'introduction du point de vue du narrateur. Le besoin d'expression expérimenté par l'auteur, appartenant à groupe des "Hispano-Mexicains", soulève un certain nombre de ruptures narratives et stylistiques au sein de son travail créatif. La réécriture de l’enfance à travers les pseudomémoires, l'utilisation innovante des signes typographiques, la reconstruction de l'histoire et une tendance marquée d'écriture féminine, font l'objet de cette étude. / Angelina Muñiz-Huberman (1936) has developed her narrative work, poetic and essayistic for over four decades in Mexico. Introducer of the new historical novel in Mexican literature, her narratives are characterized for exposing the true human nature of the characters through introspection. Daughter of Republican exiles, her work reveals reconciliation with this event, adjudging its positive effects. The search for identity that emerges from a childhood contrasted between the old Spain and Mexico's present completes with Jewish exile from the maternal family. Consequently, the exile unfolds in all its forms through everyday stories of unusual characters and the introduction of the narrator's point of view. The need for expression experienced by the writer, belonging to the "Spanish-Mexican" group, raises a number of narrative and stylistic ruptures within her creative work. The rewriting of the childhood through the seudomemorias, the innovative use of typographical signs, the reconstruction of history and a strong trend toward feminine writing, are the subject of this study.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-23T19:15:40Z No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) / Made available in DSpace on 2017-02-23T19:15:40Z (GMT). No. of bitstreams: 1 Wellington2.pdf: 1778614 bytes, checksum: 94c14738c09b9b9e5c6adcb85a3227e6 (MD5) Previous issue date: 2015-09-15 / The book of Job belongs to the wisdom literature of Israel. Its content is a big debate among scholars. These formed an educated segment of the population: read and write. Wisdom was too valued and seen as prudent guidance for life. The Job 1-2 text belongs to the part of the book frame with Chapters 42.12-17. These frames were not born in the book was probably written in the fifth century BC, in the post-exilic period, during the rule of the Persians. But probably born in the tenth century BC Since its greatest value occurred at the junction of its history in the post-exile since the Persian empire brought profound changes to the lives of the people in Judah. Despite the apparent tolerance on the part of their leaders, they They have created very effective methods to achieve their goals on the subject peoples. Through a strong bureaucracy, fiscal and military controlled and guaranteed the order and the payment of taxes. The temple became the intermediary between the empire and the people. The economy and society were structured as the Persian tax regime. This economic and administrative policy favored the enrichment of the dominant sectors, and consequently the increasing impoverishment of the peasantry. The priests were leaders of the people and the theology of retribution became very strong at that time. It is from experience and observation of reality that comes from a resistance movement to the theology of retribution. At that moment stand women who courageously open their mouths and impose themselves in front of an oppressive view of Judah Temple who was abusing offers so that this form of billing could pass on the taxes owed to the empire. In chapter 2.9, Job's wife screams against this oppression before an abusive theology, leaving their mark here for the story that something was wrong in the post-exilic religion. His intention is to show that text through reality because they do not agree with the statements of the priests of the temple who hold this theology, on the infallible punishment for the rich wicked and the suffering of the poor and of women as punishment indication. KEYWORDS: Job, / O livro de Jó pertence à literatura sapiencial de Israel. Seu conteúdo é um grande debate entre sábios. Estes formavam um segmento educado da população: sabiam ler e escrever. A sabedoria era demasiadamente valorizada e concebida como orientação prudente para a vida. O texto de Jó 1-2 pertence à parte da moldura do livro juntamente com os capítulos 42.12-17. Estas molduras não nasceram no livro que provavelmente foi escrito no século V a.C., no período pós-exílio, durante a dominação dos persas. Mas provavelmente nasceram no século X a.C. Sendo que seu valor maior se deu na junção de sua história no pós-exílio, pois o império persa trouxe profundas modificações para a vida do povo em Judá. Apesar da aparente tolerância por parte de seus governantes, eles criaram métodos muito eficazes para alcançar seus objetivos sobre os povos submetidos. Através de um forte aparelho burocrático, fiscal e militar controlavame garantiam a ordem e o pagamento de tributos. O templo tornou-se o intermediário entre o império e o povo. A economia e a sociedade se estruturaram conforme o regime imposto pelos persas. Essa política econômica e administrativa favorecia o enriquecimento dos setores dominantes, e consequentemente o empobrecimento cada vez maior dos camponeses. Os sacerdotes eram lideres do povo e a teologia da retribuição se fortaleceu muito nessa época. É a partir da experiência e da observação da realidade que se origina um movimento de resistência à teologia da retribuição. Nesse momento se destacam as mulheres que corajosamente abrem suas bocas e se impõem diante de uma visão opressora do Templo de Judá que estava abusando das ofertas para que dessa forma de cobrança pudesse repassar os impostos devidos ao império. No capítulo 2,9, a mulher de Jó grita contra essa opressão diante de uma Teologia abusiva, deixando aqui sua marca para a história de que algo estava errado na religião pós-exílica. Sua intenção nesse texto é mostrar através da realidade, porque não concorda com as afirmações dos sacerdotes do templo que defendem essa teologia, sobre o castigo infalível para os ímpios ricos e sobre o sofrimento dos pobres e das mulheres como indicação de castigo.