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The aim of this research is to show how the “new” musicology differs from the “old” with regards to the creation of knowledge about music, which I refer to as “musicological epistemology”. If epistemology is described in the contemporary era as “justified, true belief” (Huemer 2002: 435), this dissertation discusses how McClary, acting as a “new” musicologist, has justified her “true beliefs” in order to create postmodern knowledge about music in the contemporary era, and how these “true beliefs” differ from “old”/modernist musicological opinions concerning the meaning of music. In this dissertation I have included short descriptions of how I believe the various categories of “old” musicology functioned epistemologically. In order to demonstrate how musicological epistemology has changed in the contemporary era, I have undertaken an epistemological analysis of four of McClary's core articles/musicological narratives included in Reading Music: Selected Essays (2007). I have chosen one article from each of McClary’s main subjects of discourse from 1983 to 2007, namely “interpretation and polemics”, “gender and sexuality”, “popular music” and “early music”, in order to ascertain the “nature, scope and limits” of the knowledge she creates through the writing of these narratives. I have found that McClary has incorporated a variety of postmodern debates into her musicological writing, which separates her, epistemologically, from the “old” musicology. This “old”/“new” musicological split is particularly established in my epistemological analysis of “The blasphemy of talking politics during Bach Year” (1987) in which McClary vehemently criticizes key aspects of the “old” musicology, as well as enunciates how she believes the “new” musicology should function epistemologically. The epistemological analysis of “The cultural work of the madrigal” (2007) shows McClary’s epistemology in its mature form. With regards to McClary’s epistemology, I have discovered that the knowledge she is creating is subject to the reader’s acceptance of the postmodern debates that inform her postmodern intellectual context (relativism, identity and deconstruction for example), which establish the conditions under which her work can be considered as knowledge. I have referred to this type of knowledge as “conditional knowledge”, specifically in the epistemological analysis of “Living to tell: Madonna’s resurrection of the fleshly” (1990). McClary’s knowledge is also subject to the contexts in which she situates these essays (a feminist context, for example), which I have referred to as “context-based knowledge” in my epistemological analysis of “Construction of subjectivity in Schubert’s music” (1994). These forms of knowledge admit a subjective viewpoint and are generally of a socially responsible nature. These elements clearly articulate McClary’s acknowledgement of her postmodern intellectual context with regards to Lyotard’s call for greater toleration and sensitivity in his seminal work La condition postmoderne: rapport sur le savoir (1979) (The Postmodern Condition: a Report on Knowledge), the essential aspects of which are also discussed in this dissertation. The micronarrative format of her knowledge also relates to Lyotard’s theories, as well as McClary’s open avoidance of grand narratives in her writing. Through my analyses I have affirmed that McClary has produced these postmodern forms of knowledge whilst adhering to the accepted principles of epistemic rigour. Postmodern theory has revealed a relativistic and subjective view of human language and knowledge. McClary, acknowledging this postmodern realization, has taken control of the production of musical meaning and is creating musical knowledge that is meaningful and useful to marginalized groups in the social and musical world. / Dissertation (MMus)--University of Pretoria, 2013. / Music / unrestricted

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<p>This is a paper about the process of creating meaning in speeches held by president Bush after the terrorist attacks on September 11th 2001. People need tools to orient and understand the surrounding world. They need to create a meaningful orientation in a chaotic world. Some meaning is favoured due to the prevailing social structures. Thru language discourses are produced that helps us understand how the world is constructed. The national state is a discourse that make the world understandable. The discourse create a natural perception of the world as divided into nations. A grand narrative is a story that explain incomprehensive occurrences in society. In times of war these stories become crucial. It is necessary to demonise the enemy to legitimise ones actions. </p><p>In the US a myth of origin is built around the concept of Manifest Destiny. The myth constitutes that the nation has a unique mission from God to save the rest of the world. In the story retelling the events of September 11th president Bush presents a solution to the problem of terrorists threatening to divide the nation. The nation is constantly on the brink of falling apart. The solution is unity. President Bush recreate the story of USA and the terrorist attacks in a meaningful way, and portrays the nation as a natural entity. The enemy is the evil force that unites the nation.</p>

2007, Swedish television, “Uppdrag granskning,” aired their story about “Louise” from Vetlanda. A drug dependent father had gotten custody of his daughter and sexually abused her from the age of 10 to 15. The local social services got several notifications about Louise suffering of negligence, and did investigate the family several times without taking any actions to protect her. At one time, father and daughter were living in his trailer placed in a gravel pit, and the police worried about her and called social services, because it was below cero degrees outside. That time the social services did not even start another investigation, and did not visit Louise in the trailer. How could that be possible? Why did not the social workers take any actions? Upon that, reportage followed a debate program in Swedish television, huge media hype in general and a street manifestation in Vetlanda. The purpose of the manifestation was to force the chiefs of the social services in Vetlanda to leave their positions. (In addition, they did) Between 2007-2009 Swedish television aired three programs about Louise (one to tell Louise’s story, one to debate how it could happened, and finally one last episode about her life today.) TV channel 8, aired one program “Adaktusson”, in witch the grandparents of Louise was welcome to tell their version of the story. They claimed that she had been living with them most of the time and that things were not as bad as they seemed in the Swedish television reportage.The aim of this report is to examine how narratives was constructed in institution’s and Media’s documentation about the child Louise, to find out how a Grand narrative can be built, and see if it is possible to get a kind of understanding for the actors by analyzing the process of storytelling.

This is a paper about the process of creating meaning in speeches held by president Bush after the terrorist attacks on September 11th 2001. People need tools to orient and understand the surrounding world. They need to create a meaningful orientation in a chaotic world. Some meaning is favoured due to the prevailing social structures. Thru language discourses are produced that helps us understand how the world is constructed. The national state is a discourse that make the world understandable. The discourse create a natural perception of the world as divided into nations. A grand narrative is a story that explain incomprehensive occurrences in society. In times of war these stories become crucial. It is necessary to demonise the enemy to legitimise ones actions. In the US a myth of origin is built around the concept of Manifest Destiny. The myth constitutes that the nation has a unique mission from God to save the rest of the world. In the story retelling the events of September 11th president Bush presents a solution to the problem of terrorists threatening to divide the nation. The nation is constantly on the brink of falling apart. The solution is unity. President Bush recreate the story of USA and the terrorist attacks in a meaningful way, and portrays the nation as a natural entity. The enemy is the evil force that unites the nation.

1 and 2 Chronicles is a book that solicits many questions and on which neither research nor debate is complete. The reason for this is the discrepancies between the book compared to other books with similar content. The purpose of this dissertation is to: - -- identify the differences between Chronicles and source writings; -- determine which selections were made from the source material, what has been nuanced, omitted, added and emphasized; -- study these selections contextually and determine what its function or purpose would have been; -- determine the Chronicler’s ideology and against this background determine whether the text functioned as discourse of power. The book 1 and 2 Chronicles forms the study field of this dissertation. This book is mainly a narrative that pretends to be a narration of history and covers the period from Adam until after the Babylonian exile. The temple and cult in Jerusalem form the focal point of this narrative. A comparison of the book 1 and 2 Chronicles with the source documents the author(s) used (namely Genesis, Joshua, 1 and 2 Samuel and 1 and 2 Kings) clearly shows that the Chronicler worked extremely selectively when using the source documents and that he retells the history of Israel and Juda through omissions and additions with his own particular emphasis. The narrative offers a negative judgment of the Northern Kingdom (Israel) and all the tribes that lived in that area. On the other hand the Southern Kingdom and the tribes Juda, Levi and Benjamin are described extensively and are judged positively. David is presented as the ideal king. Bar one, all his wayward deeds that are comprehensively reported in the source documents are concealed. The purpose is evidently to create an extremely positive image of him. He is inter alia depicted as the founder of the cult in Jerusalem. In this manner the cult is also legitimized and given the stamp as the only true place of worship of the living God. To have a close connection with the cult in Jerusalem or not thus becomes the criterion to judge all kings after David. The study clearly reveals that 1 and 2 Chronicles functioned as a discourse of power that was aimed at promoting the interests of the post-exilic temple personnel in Jerusalem and legitimizing their control over the cult. As a discourse of power it sets boundaries and excludes different groups that were traditionally part of the people of YHWH. The destruction of the temple in 70 AD and the ending of the cult also meant the end of the purpose of this text as a discourse of power and created the possibility that it could become part of the collection of sacred writings known as the Old Testament. / Thesis (PhD (Old Testament Studies))--University of Pretoria, 2007. / Old Testament Studies / unrestricted

臺灣的世界史教育自1949年以來已經走過一甲子，歷史課本的改革卻不會因為歲月匆匆而走到終點，課本只能不斷的被完善，方能教育出更好的下一代，以完成百年大計。本文除了第一章緒論與第五章結語之外，正文一共分為三章。第二章講述課綱與時代的互動，歐洲中心觀是如何在臺灣的世界史扎根，將討論臺灣政治氛圍與兩岸對峙的影響，以及冷戰與後冷戰時代，歷史學術思潮的變遷。第三章將進入課本文本，分析歐洲中心觀與課本論述方式，首先從十八世紀興起的大論述與輝格歷史學切入，討論兩者如何相輔相成，呈現在教科書內。再者討論戰後臺灣成為美國冷戰結構下一環，學習諸多美國的現代化理論，對課本的書寫產生了許多影響。以及臺灣內部的國族主義訴求，跨越了本國史進入世界史領域。第四章則討論課本細部的名詞翻譯與圖片使用，除了反應了歐洲中心觀，還可以追尋出臺灣課本強烈的英語中心觀，讓臺灣的世界史至今仍然籠罩在不列顛的影響之下。透過上述各章節，我們可以從課綱、課本、圖文等三個層次來檢視臺灣的世界史如何呈現歐洲中心觀，寄望能給予課本編審者作為參考 / Taiwan’s high school has taught Wolrd History in the course of history over sixty year since 1949. Nonethless, the need of revising the course would never come to an end: constant improvments should be implemented in order to provide better teaching for the next generations. The main part of the dissertation is divided into three chapters. Chapter Two starts with the curriculum guidelines and the background, illustrating how the base of Eurocentrism was built in Wold History courses. It relates the phenomenon to the context that Taiwan has been influenced by the political atmophere during the Cold War, and later scholarly trends in global Post-Cold War academe. In Carpter Three, the focus moves to textbooks, specifically on (1) the relation between the Grand Narrative and the Whigs History and their reflections in textbooks; (2) The adaption of Modernization theories from the US, in a context of Taiwan as an ally in Cold War that this is exacly the reason for the overwhelmingly presence of the States in Taiwanese history education; (3) The ideology of Nationalism, which results in a phenomenon that the narratives of World History in textbooks are often biased to meet the nationalist need. Last, in Chapter Four, it manifies the deatails in textboks, i.e. the choice of translational terms and the arrangement of maps. It contends that terms and maps in Taiwan World History textbooks reflect not just Eurocentricem but English-Centrism which still envelops nowadays Taiwan. In brief, the analyses of Eurocentrism in these chapters are arranged in theree levels: curriculum guidelines, textbooks, and finally terms and maps. Additionally, the dissertation provides some advice for textbook writers.

阿蘭達蒂•羅依的第一部長篇小說(也是目前唯一一部)《微物之神》迄今已出版了八年之久。由於書中所觸及到的議題繁多，包括印度賤民階級所受到的不平等待遇，施加在婦女身上的肉體與精神上的暴力，或是在全球化下地方文化的邊緣化，所以至今仍贏得許多不同領域的研究者的關注。有些研究者將這本小說視為一個表現後殖民時期印度社會的文本；有些則將其視為將正規英文轉化為實驗性語言的絕佳典範；另外有些則將其視為一本宣揚女性權利的小說。 以上這些議題我在這本論文中或多或少都有所涉及，並以「純潔」典範的角度來探討。這裡所謂的「純潔」典範，指的是一種只接受特定受認可特質，並排斥任何在認可範圍外的存在，具將其視為「不潔」的系統。因此在文中「純潔」一字的指涉範圍含括衛生方面的乾淨，儀式上的潔淨，以至於在種族以及文化意含中的純淨。在第一章中，我會對文本做一個背景知識的介紹。在第二章，我將表明羅伊在小說中刻意破壞「大論述」的目的，並說明羅伊行文中表現出「大故事」的單薄度，以及這些大故事如何造成弱勢主體的隱&#27809;。在第三章中，討論將延伸到維魯沙這個角色上。首先我會解釋及解讀他賤民身份所被賦與的本質，接下來我會分析他所帶有的「不潔」意涵是如何及為什麼使他成為是代罪羔羊。在第四章中，我同樣的運用「純潔」與「不潔」間的對立關係來解讀小說中女性角色的處境。如同維魯沙一般，瑞海兒與阿慕也同樣在「純潔」符碼的宰制之下。它的標準支配了女性以及母性的合宜行止的內含。這些女性主角們也因此受限於「純潔」意涵的羅網之中。最後，我會在第五章中回頭總結前面幾章所提到的議題。此外，我會對於羅伊小說內容中所反映出來的當代印度社會與歷史的角度做一些討論，因為這點曾經引起爭議，並以此做為這本論文的尾聲。 / Arundhati Roy’s prestigious first novel (and maybe the only novel), The God of Small Things, has already come out for eight years. It contains such exuberance of topics, such as the inequality towards the untouchables, the physical and mental violence abuse upon woman, or the marginalization of the local culture under the influences of globalization, that it has earned the attention of many researchers from different fields even till now. Some of researchers consider the text as a fiction which presents postcolonial India, others find the book as a perfect demonstration of how proper English is transformed into a more experimental form; still others treat the novel as an assertion of female rights. In this thesis, I more or less touch all of the above topics, and investigate them in the light of “the model of purity,” the system which only recognizes the approved essence and wipes off anything that is not. Thus in this thesis the term purity refers to concepts of the hygienic purity, ritual purity, and also the purity in the ethnic and cultural aspect. I will give background knowledge to the book in Chapter One. Then, in Chapter Two I declare Roy’s intention to mime the grand narrative in her novel, and how Roy’s writing lays bare the fragility of The Great Stories and how they work to ensure the invisibility of the minor subjects. In Chapter Three, I extend my discussion to the character Velutha. Firstly I explain and interpret his essence by his untouchable background; then I will analyze how and why his impure essence makes him a victim of others’ irrational malice. In Chapter Four, I also apply the opposition of purity and impurity to read the situation of the female characters in the novel. Like Velutha, the heroines Rahel and Ammu are also under surveillance of the purity code. The criterion of purity dictates not only the context of decent womanhood but also motherhood. The female protagonists are thus caught in the inescapable network of purity. Finally, I will have a retrospective look on my thesis in Chapter Five. Apart from this, I will have a brief discussion about the social reality reflected in Roy’s text as this issue once brought about controversy. This small debate will serve as my finale.