José Jiménez Lozano es un escritor singular dentro del panorama literario hispánico de las últimas décadas. Su obra es vasta y diversa y a esta observación inicial no escapa su narrativa, género en el que el escritor se muestra más prolífico. A pesar de la diversidad aparente, existe una notable unidad subyacente a toda la obra de José Jiménez Lozano. Esta unidad reposa no sólo sobre el regreso constante a unos mismos asuntos sino también sobre los planteamientos o fundamentos de los que parte su creación literaria. El escritor reflexiona sobre su obra y deja diseminado, a través de las diversas manifestaciones de su prosa de ideas, un discurso sobre la escritura que este trabajo sintetiza, valorando, asimismo, la coherencia entre esta reflexión y la praxis literaria. / José Jiménez Lozano is a unique writer in the Hispanic literary scene of these last decades. His work is vast and diverse, and this initial observation does not escape his narrative, which genre the write demonstrates more prolifically. Despite the apparent diversity, there is outstanding unity underlying Jiménez Lozano´ entire work. This unity lies not only on the constant return to the same matters, but also on the approaches or the reasons, from which his literary work begins. The writer reflects over his work ant lets his ideas expand through the diverse manifestations of his ideas on prose. It is a talk about the rhetorical writing of this work, valuing the coherent existence between reflection and literary practice

This dissertation examines lesbian and queer desire in texts in Catalan and Spanish written in Barcelona, Montevideo, and Buenos Aires from the 1960s to the present. In the texts, desire includes but is not limited to the erotic; it encompasses issues of queer textuality, relationality, and literary transmission. I focus on the works of three authors who have spent the majority of their lives in Barcelona. However, the city appears almost incidentally in their works; the genealogies that the authors trace are transnational. The texts combine literal movement (through exile or diaspora) and a metaphorical sense of being “out of place” that prompts writers to take refuge in writing. I demonstrate that despite depicting affinities beyond the family and nation, the works reveal the persistence of familial and national ties, albeit in spectral or queer ways. Rather than tracing continuous lines of descent that emphasise origins, the works are principally concerned with futurity and fragmentation, as in Michel Foucault’s reading of genealogy. Chapter One on Maria-Mercè Marçal’s La passió segons Renée Vivien (1994) traces a literary genealogy from Sappho to Renée Vivien in fin de siècle Paris to Marçal. The novel represents a merging of literary desire and erotic desire; Marçal’s search for symbolic mothers turns out to be a search for symbolic lovers that is oriented towards the present and future. In Chapter Two, I posit that in Cristina Peri Rossi’s La nave de los locos (1984) “happiness” consists of being open to chance and unpredictability unlike in conventional “happy” scripts in which a valuable life is believed to consist of (heterosexual) marriage, children, and property ownership. In Part II I argue that through fragmentation, allegory, and ambiguity, Peri Rossi’s El libro de mis primos (1969) contests authoritarian discourse without itself becoming a site of hegemonic meaning. In inviting the reader’s collaboration, it ensures authorial legacy. Part I of Chapter Three is an analysis of the temporality of obsession in Flavia Company’s Querida Nélida (1988). I propose that obsession and melancholia may point to a utopian future rather than signalling an entrapment in the past. My study of Melalcor (2000) in Part II suggests that queer forms of relationality that are not centred on procreation and monogamy offer ethical models of sociality. Part III focusses on Company’s return to biological family in Volver antes que ir (2012) and Por mis muertos (2014). The resurgence in these texts of family members who have died signals that just as the queer haunts the family, the family haunts the queer.

Le thème de la faim est récurrent dans les littératures du monde entier. primordial, originel, ce thème, dont le champ lexical est souvent convoqué pour attester de l'importance des pulsions humaines, ne fait pourtant l'objet, jusqu'à présent, que de peu d'intérêts de la part des spécialistes de la littérature générale comparée tout comme, d'ailleurs, de la part des philosophes. il s'agit donc d'établir un corpus représentatif des typologies d'écriture de la faim, de proposer une ou plusieurs taxinomie(s) pour, ensuite, approfondir l'analyse critique des différents discours de la faim par plusieurs topiques portant sur l'identité des affamés, les mythes de la faim, la mystique,le jeûne, l'humour de la faim ou bien encore les conséquences particulières de la faim lorsqu'elle est instrumentalisée par un pouvoir politique. cette large analyse critique des différents discours de (et sur) la faim doit permettre d'envisager la crédibilité et les éléments structurants de ce qui pourrait être désigné comme une ‘ontologie de la faim' au sens d'une refondation des rapports de l'homme et de son environnement. le corpus d'œuvres n'est pas restreint à une époque ou à une zone géographique particulière. il s'agit de puiser tout autant dans les littératures anciennes, classiques, modernes, postmodernes que contemporaines dans la mesure où la faim n'est pas l'apanage d'un temps ou d'une civilisation particuliers mais une donnée brute, première et native de l'humain. / The theme of hunger is recurrent in the literatures of the entire world. Primordial, original, this theme, which the lexical field is often summoned to attest to the importance of human impulses, is not yet a subject of great interest on the part of literary scholars General and compared, as well as from the philosophers. The purpose of this work is therefore to establish a representative pattern of writings of the hunger, to define typologies of hunger, to provide one or more taxonomy (s) to then deepen the critical analysis of various speeches from hunger by several topics as the identity of the hungry man, hunger myths, mysticism and fasting, the humour of the hunger, the particular consequences of hunger when it is manipulated by a political power, the ethics of starvation, etc. This broad critical analysis of the different discourses of hunger should allow to consider the credibility and the structuring elements of what could be called an "ontology of hunger" in the sense of a radical reform and rebuilding of the reports of the man and his environment. The references used in this work are not restricted to a time or a particular geographical area. We’ll tap as much in ancient literatures, classical, modern, postmodern, contemporary as well as technical studies because hunger is not the prerogative of a time or a particular civilization but raw, first and original data of the human being. / O tema da fome é quase sistemático nas literaturas do mundo inteiro. Primordial, original, esse assunto (cuja léxico é bastante utilizado como campo metafórico para descrever as pulsões humanas, (amor, paixão, ódio, etc.)foi, portanto, pouco examinado e são poucas as estudas que se focalizam sobre este tema, seja literárias ou filosóficas.O alcance da tese é descrever essa "terra desconhecida" e propor uma taxinomia dos famintos assim que, depois de pesquisar a identidade dos famintos, os mitos da fome, a mística dela, o humor e as consequências sobre a política, o poder e os aspectos jurídicos, elaborar um ontologia da fome ou, pelo menos, os primeiros elementos desse ontologia que poderia liderar uma mudança importante sobre a origem do sentido ética da fome.

The thesis research is devoted to activities of the Ukrainian Husbandry Academy, which existed in Podiebrady during 1922-1935 and developed into the first Ukrainian Polytechnic, where youth from the different Ukrainian territories, belonging to Poland, Hungary, Romania, USSR could get free education. This academy became "an island of Ukrainian culture" in a foreign land. The paper reviews the formation of this unique high school and its periodization, as well as its successor - the Ukrainian Technical Husbandry Institute of correspondence education (1932-1945), which appeared in exile due to the financial support of Czechoslovak government and donations of Ukrainians around the world. The last chapter is devoted to UHA broad publishing activities and attemp to list its educational works, which have been found in the several Czech archives as the parts of raw archival funds. Some aspects of the thesis concern the little-studied UHA contribution to the formation of economic, polytechnic and agricultural terminology in the modern Ukrainian language, as well as its librarianship together with the information about the location of UHA library in the Czech Republic.

Hierdie proefskrif bied ʼn nie-empiriese ondersoek en ʼn konseptuele analise van die verhouding tussen ruimte en identiteit in Eben Venter (1954-) se oeuvre binne die konteks van ballingskapliteratuur die postkoloniale diskoers. Die manifestasie van die ruimte- identiteitdialektiek, soos wat dit uitgebeeld word in Venter se skryfkuns, word beskryf aan die hand van postkoloniale teorieë en insigte wat verband hou met aspekte soos ruimte, plek, ballingskap, diaspora, ruimtelike verplasing, seksuele migrasie, intra-nasionale migrasie, internasionale migrasie, empiriese en kulturele landskappe, identiteit as sosio-kulturele konstruksie en Suid-Afrikaanse outobiografieë. Vir die doel van hierdie ondersoek is die volgende vertellings geselekteer: Ek stamel ek sterwe (1996), Twaalf (2000), Horrelpoot(2006) en Brouhaha (2010). In ʼn tydsgewrig van grootskaalse migrasie, globale onsekerheid, transnasionale kapitalisme en radikale dekolonisering in die vorm van geweldsmisdaad, gewelddadige betogings by universiteite, plaasmoorde, grondhervorming, haatspraak, arbeidsonrus, xenofobie en die aftakeling van minderheidsregte, sny Venter in sy verhale en outobiografie ʼn verskeidenheid van kwessies aan. Dit sluit in: die naweë van apartheid, die Afrikaner-diaspora, grondeienaarskap, die ideologiese toeëiening van grond, rassisme, homofobie, queer-migrasie, die haalbaarheid van ʼn inklusiewe Afrika-identiteit en die veranderde rol, plek en identiteit van Afrikaners sedert 1994. Die outobiografiese inslag van Venter se skryfkuns is opvallend en word bespreek deur te verwys na die verhouding tussen fiksionele en reële ruimtes en na outobiografie as hibridiese genre en kreatiewe projek. Hierdie studie bied ook ʼn krities-analitiese besinning van Venter se bemoeienis met skryftemas soos selfopgelegde ballingskap, die vervreemding tussen plek en self, globale plekloosheid en “exile as a discontinous state of being” (Said 2000: 177). Een van die belangrikste insigte wat Venter in sy skryfkuns demonstreer, is dat ruimte, soos identiteit, nie ʼn essensialistiese konsep is nie, maar ’n onvoltooide en vloeibare konstruksie wat voortdurend verander na gelang van sosio-politieke ingrepe, internasionale migrasiepatrone en die individu se subjektiewe gewaarwording van plekke, / This dissertation presents a non-empirical and a conceptual analysis of the relationship between space and identity in the works of prose of Eben Venter (1954) within the context of the postcolonial discourse and exile literature. The manifestation of the space-identity dialectic, as portrayed in Venter’s writing, is described on the basis of postcolonial theories and insights related to terms and concepts like space, place, exile, diaspora, spatial displacement, sexual migration, intra-national migration, international migration, empirical and cultural landscapes and identity as a social-cultural construction. For the purpose of this study the following narratives were selected: Ek stamel ek sterwe (1996), Twaalf (2000), Horrelpoot en Brouhaha (2010). At a juncture of mass migration, global uncertainty, transnational capitalism and radical decolonization in the form of violent crime, violent protests at universities, hate speech, farm murders, land reform, labour unrest, xenophobia and the dismantling of minority rights, Venter addresses an assortment of social issues. This include: the aftermath of apartheid, the Afrikaner-diaspora, landownership, the ideological appropriation of land, racism, homophobia, queer-migration, the viability of an inclusive African-identity and the altered role, place and identity of Afrikaners since 1994. The autobiographical element is evident in Venter’s writing and is discussed by referring to the relationship between fictional and real spaces and to autobiography as a hybrid genre and creative project. This study also presents a critical-analytical reflection of Venter’s involvement with writing topics such as self-imposed exile, estrangement between place and self, global displacement/non-belongingness and “exile as a discontinuous state of being” (Said: 2000: 177). One of the key insights Venter demonstrates in his writing, is that space, like identity, is not an essentialist concept, but an incomplete and diffuse construction that is constantly changing depending on socio-political interventions, international migration patterns and the individual's subjective perception of places. / Afrikaans and Theory of Literature / D. Litt. et Phil. (Afrikaans)

Vít MIŠAGA, Christian IV, Mansfeld and the Invasion of Silesia and Moravia. Several Aspects of the Danish Phase of the Thirty Years' War, PhD dissertation, Charles University in Prague 2014 Summary In Czech and European historiography of the early modern period, the Thirty Years' War (1618-1648) is one of the most discussed topics. Among Czech historians, there has always been an understandable emphasis on the revolt of the Bohemian estates, also known as the Bohemian phase of the war (1618- 1621). The Danish phase (1625-1629) is considerably less popular. The winners had already been or - to be more precise - seemed to be almost determined, and the further developments of the war did nothing to change the fate of the Czech lands. Analysis of the second half of the 1620s is therefore dominated by other topics - the recatholisation process, exile waves or the character of Albrecht von Wallenstein. Foreign historiographers also seem to downplay Denmark's influence. It is as if King Christian's unsuccessful attempt to fight the Emperor was only biding everyone's time until the "Lion of the North", Gustav II Adolf of Sweden, makes his great entrance. Or at least that is the perspective of an "all-knowing" historian who already knows the result. This thesis is trying to bring a different perspective. It is based...

This dissertation examines how Philippine (or Filipino) authors emphasise the need for articulating or “re/membering” cultural identity. The researcher mainly draws from the theory of Caribbean critic, Stuart Hall, who views cultural identity as an articulation which allows “the fragmented, decentred human agent” to be considered as one who is both “subject-ed” by power but/and one who is capable of acting against those powers (Grossberg 1996 [1986]: 157, emphasis mine). Applied to the Philippine context, this writer argues that, instead of viewing an apparent fragmented Filipino identity as a hindrance to “defining” cultural identity, she views the “damaged” (Fallows 1987) Filipino history as a the material itself which allows articulation of identity. Instead of reducing the cultural identity of a people to what-they-could-have-been-had-history-not-intervened, she puts forward a vision of identity which attempts to transfigure these “damages” through the efforts of coming-to-terms with history. While this point of view has already been shared by other critics (such as Feria 1991 or Dalisay 1998:145), the author’s contribution lies in presenting re/membering to describe a specific type of articulation which neither permits one to deny wounds of the past nor stagnate in them. Moreover, re/membering allows one to understand continuous re-articulations of “new” identities (due to current migration), while putting an “arbitrary closure” (Hall) to simplistic re-articulations which may only further the “lines of tendential forces” (such as black or brown skin bias) or hegemonic practices. Written as such (with a slash),“re/membering” encapsulates the following three-fold meaning: (1) a “re-membering”, to indicate “a putting together of the dismembered past to make sense of the trauma of the present” (Bhabha 1994:63); as (2) a “re-membering” or a re-integration into a group and; as (3) “remembering” which implies possessing “memory or … set [ting] off in search of a memory” (Ricoeur 2004:4). As a morphological unit, “re/membering” designates, the ways in which Filipino authors try to articulate cultural identity through the routes of colonisation, migration and dictatorship. The authors studied in this thesis include: Carlos Bulosan, Bienvenido Santos, N.V.M. Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, and Merlinda Bobis. Sixty-years separate Bulosan’s America is in the Heart (1943) from Hagedorn’s Dream Jungle (2003). Analysis of these works reveals how articulation is both difficult and hopeful. On the one hand, authors criticize the lack of efforts and seriousness towards articulation of cultural identity as re/membering (coming to terms with the past, fostering belonging and cultivating memory). Not only is re/membering challenged by double-consciousness (Du Bois 1994), dismemberment and forgetting, moreover, its necessity is likewise hard to recognize because of pain, trauma, phenomena of splitting, escapist attitudes and preferences for a “comfortable captivity”. On the other hand, re/membering can also be described as hopeful by the way authors themselves make use of literature to articulate identity through research, dialogue, time, reconciliation and re-creation. Although painstaking and difficult, re/membering is important and necessary because what is at stake is an articulated Philippine cultural identity. However, who would be prepared to make the effort? ------ Cette thèse démontre que, pour les auteurs philippins, l’articulation ou « re/membering » l'identité culturelle, est nécessaire. Le chercheur s'appuie principalement sur la théorie de Stuart Hall, qui perçoit l'identité culturelle comme une articulation qui permet de considérer l’homme assujetti capable aussi d'agir contre des pouvoirs (cf. Grossberg 1996 [1986]: 157). Appliquée au contexte philippin, cet auteur soutient que, au lieu de la visualisation d'une identité fragmentée apparente comme un obstacle à une « définition » de l'identité culturelle, elle regarde l’histoire philippine «abîmée» (Fallows 1987) comme le matériel même qui permet l'articulation d’identité. Au lieu de réduire l'identité culturelle d'un peuple à ce qu’ ils auraint pû être avant les interventions de l’histoire, elle met en avant une vision de l'identité qui cherche à transfigurer ces "dommages" par un travail d’acceptation avec l'histoire. Bien que ce point de vue a déjà été partagé par d'autres critiques (tels que Feria 1991 ou Dalisay 1998:145), la contribution de l'auteur réside dans la présentation de « re/membering » pour décrire un type d'articulation sans refouler les plaies du passé, mais sans stagner en elles non plus. De plus, « re/membering » permet de comprendre de futures articulations de « nouvelles » identités culturelles (en raison de la migration en cours), tout en mettant une «fermeture arbitraire» (Hall) aux ré-articulations simplistes qui ne font que promouvoir des “lines of tendential forces” (Hall) (tels que des préjugés sur la couleur brune ou noire de peau) ou des pratiques hégémoniques. Rédigé en tant que telle (avec /), « re/membering » comporte une triple signification: (1) une «re-membering », pour indiquer une mise ensemble d’un passé fragmenté pour donner un sens au traumatisme du présent (cf. Bhabha, 1994:63); (2) une «re-membering» ou une ré-intégration dans un groupe et finalement, comme (3)"remembering", qui suppose la possession de mémoire ou une recherche d'une mémoire »(Ricoeur 2004:4). Comme unité morphologique, « re/membering » désigne la manière dont les auteurs philippins tentent d'articuler l'identité culturelle à travers les routes de la colonisation, les migrations et la dictature. Les auteurs inclus dans cette thèse sont: Carlos Bulosan, Bienvenido Santos, NVM Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, et Merlinda Bobis. Soixante ans séparent America is in the Heart (1943) du Bulosan et le Dream Jungle (2003) du Hagedorn. L'analyse de ces œuvres révèle la façon dont l'articulation est à la fois difficile et pleine d'espoir. D'une part, les auteurs critiquent le manque d'efforts envers l'articulation en tant que « re/membering » (confrontation avec le passé, reconnaissance de l'appartenance et cultivation de la mémoire). Non seulement est « re/membering » heurté par le double conscience (Du Bois 1994), le démembrement et l'oubli, en outre, sa nécessité est également difficile à reconnaître en raison de la douleur, les traumatismes, les phénomènes de scission, les attitudes et les préférences d'évasion pour une captivité "confortable" . En même temps, « re/membering » peut également être décrit comme plein d'espoir par la façon dont les auteurs eux-mêmes utilisent la littérature pour articuler l'identité à travers la recherche, le dialogue, la durée, la réconciliation et la re-création. Bien que laborieux et difficile, « re/membering » est important et nécessaire car ce qui est en jeu, c'est une identité culturelle articulée des Philippines. Mais qui serait prêt à l'effort?

This dissertation examines how Philippine (or Filipino) authors emphasise the need for articulating or “re/membering” cultural identity. The researcher mainly draws from the theory of Caribbean critic, Stuart Hall, who views cultural identity as an articulation which allows “the fragmented, decentred human agent” to be considered as one who is both “subject-ed” by power but/and one who is capable of acting against those powers (Grossberg 1996 [1986]: 157, emphasis mine). Applied to the Philippine context, this writer argues that, instead of viewing an apparent fragmented Filipino identity as a hindrance to “defining” cultural identity, she views the “damaged” (Fallows 1987) Filipino history as a the material itself which allows articulation of identity. Instead of reducing the cultural identity of a people to what-they-could-have-been-had-history-not-intervened, she puts forward a vision of identity which attempts to transfigure these “damages” through the efforts of coming-to-terms with history. While this point of view has already been shared by other critics (such as Feria 1991 or Dalisay 1998:145), the author’s contribution lies in presenting re/membering to describe a specific type of articulation which neither permits one to deny wounds of the past nor stagnate in them. Moreover, re/membering allows one to understand continuous re-articulations of “new” identities (due to current migration), while putting an “arbitrary closure” (Hall) to simplistic re-articulations which may only further the “lines of tendential forces” (such as black or brown skin bias) or hegemonic practices.<p><p>Written as such (with a slash),“re/membering” encapsulates the following three-fold meaning: (1) a “re-membering”, to indicate “a putting together of the dismembered past to make sense of the trauma of the present” (Bhabha 1994:63); as (2) a “re-membering” or a re-integration into a group and; as (3) “remembering” which implies possessing “memory or … set [ting] off in search of a memory” (Ricoeur 2004:4). As a morphological unit, “re/membering” designates, the ways in which Filipino authors try to articulate cultural identity through the routes of colonisation, migration and dictatorship. <p><p>The authors studied in this thesis include: Carlos Bulosan, Bienvenido Santos, N.V.M. Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, and Merlinda Bobis. Sixty-years separate Bulosan’s America is in the Heart (1943) from Hagedorn’s Dream Jungle (2003). Analysis of these works reveals how articulation is both difficult and hopeful. On the one hand, authors criticize the lack of efforts and seriousness towards articulation of cultural identity as re/membering (coming to terms with the past, fostering belonging and cultivating memory). Not only is re/membering challenged by double-consciousness (Du Bois 1994), dismemberment and forgetting, moreover, its necessity is likewise hard to recognize because of pain, trauma, phenomena of splitting, escapist attitudes and preferences for a “comfortable captivity”. <p><p>On the other hand, re/membering can also be described as hopeful by the way authors themselves make use of literature to articulate identity through research, dialogue, time, reconciliation and re-creation. Although painstaking and difficult, re/membering is important and necessary because what is at stake is an articulated Philippine cultural identity. However, who would be prepared to make the effort?<p>------<p><p>Cette thèse démontre que, pour les auteurs philippins, l’articulation ou « re/membering » l'identité culturelle, est nécessaire. Le chercheur s'appuie principalement sur la théorie de Stuart Hall, qui perçoit l'identité culturelle comme une articulation qui permet de considérer l’homme assujetti capable aussi d'agir contre des pouvoirs (cf. Grossberg 1996 [1986]: 157). Appliquée au contexte philippin, cet auteur soutient que, au lieu de la visualisation d'une identité fragmentée apparente comme un obstacle à une « définition » de l'identité culturelle, elle regarde l’histoire philippine «abîmée» (Fallows 1987) comme le matériel même qui permet l'articulation d’identité. Au lieu de réduire l'identité culturelle d'un peuple à ce qu’ ils auraint pû être avant les interventions de l’histoire, elle met en avant une vision de l'identité qui cherche à transfigurer ces "dommages" par un travail d’acceptation avec l'histoire. <p><p>Bien que ce point de vue a déjà été partagé par d'autres critiques (tels que Feria 1991 ou Dalisay 1998:145), la contribution de l'auteur réside dans la présentation de « re/membering » pour décrire un type d'articulation sans refouler les plaies du passé, mais sans stagner en elles non plus. De plus, « re/membering » permet de comprendre de futures articulations de « nouvelles » identités culturelles (en raison de la migration en cours), tout en mettant une «fermeture arbitraire» (Hall) aux ré-articulations simplistes qui ne font que promouvoir des “lines of tendential forces” (Hall) (tels que des préjugés sur la couleur brune ou noire de peau) ou des pratiques hégémoniques.<p><p>Rédigé en tant que telle (avec /), « re/membering » comporte une triple signification: (1) une «re-membering », pour indiquer une mise ensemble d’un passé fragmenté pour donner un sens au traumatisme du présent (cf. Bhabha, 1994:63); (2) une «re-membering» ou une ré-intégration dans un groupe et finalement, comme (3)"remembering", qui suppose la possession de mémoire ou une recherche d'une mémoire »(Ricoeur 2004:4). Comme unité morphologique, « re/membering » désigne la manière dont les auteurs philippins tentent d'articuler l'identité culturelle à travers les routes de la colonisation, les migrations et la dictature. <p><p>Les auteurs inclus dans cette thèse sont: Carlos Bulosan, Bienvenido Santos, NVM Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, et Merlinda Bobis. Soixante ans séparent America is in the Heart (1943) du Bulosan et le Dream Jungle (2003) du Hagedorn. L'analyse de ces œuvres révèle la façon dont l'articulation est à la fois difficile et pleine d'espoir. D'une part, les auteurs critiquent le manque d'efforts envers l'articulation en tant que « re/membering » (confrontation avec le passé, reconnaissance de l'appartenance et cultivation de la mémoire). Non seulement est « re/membering » heurté par le double conscience (Du Bois 1994), le démembrement et l'oubli, en outre, sa nécessité est également difficile à reconnaître en raison de la douleur, les traumatismes, les phénomènes de scission, les attitudes et les préférences d'évasion pour une captivité "confortable" .<p><p>En même temps, « re/membering » peut également être décrit comme plein d'espoir par la façon dont les auteurs eux-mêmes utilisent la littérature pour articuler l'identité à travers la recherche, le dialogue, la durée, la réconciliation et la re-création. Bien que laborieux et difficile, « re/membering » est important et nécessaire car ce qui est en jeu, c'est une identité culturelle articulée des Philippines. Mais qui serait prêt à l'effort? <p> / Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished

Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)