Thesis--Göteborg. / Extra t.p. with thesis statement inserted. Bibliography: p. 188-221.

Made available in DSpace on 2016-04-27T19:30:48Z (GMT). No. of bitstreams: 1 Fabio Antonio Costa.pdf: 5003272 bytes, checksum: d4e3ee5cd0191d91483b549c1e52d8ae (MD5) Previous issue date: 2013-10-07 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This study intends to examine the series of comic strips Hagar, the Horrible created in 1973 by American designer Dik Browne, being analyzed the universe of 200 strips components from the first year of publication by the newspaper Folha de São Paulo, highlighting some sequences which best fit to the subjects explored. We deepened how this comic through its multiple features and form of language, developed a conception of the world by deconstructing ideas and discourses, valuing other human manifestations and social groups not very evident in the troubled 1970s in the United States. We also work some categories of analysis, such as humor, art, daily life, comics, culture, among others, in their ensemble contribute to a better understanding about the potential of Hagar, character embedded in a meaningful critique of the events and ideas of that conjuncture, to build a rich universe of possibilities and reflection of the world / Esse estudo tem por direcionamento o exame da série de tiras em quadrinhos Hagar, o Horrível criada em 1973 pelo desenhista estadunidense Dik Browne, sendo analisado o universo de 200 tiras componentes do primeiro ano da publicação pelo jornal Folha de São Paulo, destacando-se algumas sequências que melhor se ajustavam às temáticas exploradas. Aprofundamos como esse quadrinho, através de seus múltiplos recursos e forma de linguagem, desenvolveu uma concepção de mundo ao desconstruir ideias e discursos, valorizando outras manifestações humanas e grupos sociais pouco evidentes na conturbada década de 1970 nos Estados Unidos. Trabalhamos também algumas categorias de análise, como o humor, a arte, o cotidiano, os quadrinhos, a cultura, entre outros, que em seu conjunto contribuem para um melhor entendimento sobre as potencialidades de Hagar, personagem embebido numa significativa crítica aos eventos e ideias daquela conjuntura, ao construir um universo rico de possibilidades e de reflexão de mundo

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The theory and method I use in this essay is literary and feministic text critique, to discover the story of Genesis 16 anew. Earlier research in this field has studied Genesis within traditional exegesis since the 19th century and within feministic exegesis since the 1960s. This essay has three main parts. First, a theoretical description of my assignment, followed by analysis and summaries of these. Second, a discussion of this work and final conclusions. In my study, the analysis sheds light on the literary character of Hagar in several ways, both in traditional and feministic exegesis. The traditional biblical study has given a solid ground in the reading of Genesis 16 and the feministic exegesis has given a clear perspective on Hagar as a woman in a patriarchal environment and interpretative tradition. Together they have given a rich telling on the literary character of Hagar. In this essay I make a study of Genesis 16, with a focus on the literary character of Hagar. My point of departure is a sense of lacking the experience of Hagar in the book of Genesis, wondering if a feminist exegesis could give something new in this research. In order to discover eventual differences, I perform a traditional exegesis of Genesis 16, and then compare it with a feminist exegesis. Another question in my research is that of interreligious perspectives of today's society. From this point of view Hagar is a relevant character for both Muslims, Jews and Christians. / I den här uppsatsen gör jag en bibelvetenskaplig analys av Genesis 16, med fokus på den litterära karaktären Hagar ur ett feministiskt perspektiv. Min utgångspunkt var att jag saknade fokus på Hagars erfarenheter i Genesis och undrade om en feministisk exegetik kunde tillföra något nytt i forskningen. För att se på eventuella skillnader utförde jag en traditionell texttolkning av Genesis 16, för att sedan göra en jämförande feministisk texttolkning. En underfråga i min forskning är om den feministiska analysen har något att tillföra interreligiösa frågor idag. Detta utifrån att Hagar är en relevant karaktär för både muslimer, judar och kristna. Den teori och metod jag använder här är litterär och feministisk textkritik, för att upptäcka Genesis 16 på nytt genom dessa analyser av den. Tidigare forskning på området har studerat Genesis inom traditionell exegetik sedan 1800-talet och inom modern feministisk exegetik sedan 1960-talet. Uppsatsen disposition har i huvudsak tre delar. Först ges en inledande teoretisk del där jag förklarar vad jag ska göra och hur, därefter analyser med synteser med efterföljande diskussion av de slutsatser jag kommit fram till. I min studie har analyserna belyst Hagars litterära karaktär på en mängd sätt. Detta gäller både den traditionella och den feministiska exegetiken. Den traditionella bibelvetenskapen har gett en solid grund i analysen av Genesis 16 och den feministiska exegetiken har byggt på denna med emfas på Hagar som kvinna i en patriarkal miljö och tolkningstradition. Tillsammans har en rik berättelse om Hagar framträtt. Hennes karaktär ges mycket utrymme i en närläsning av Genesis 16, likväl som Sarajs. Föräldrar och förfäder är i centrum, inte enbart patriarkerna. Välsignelser och lidande är en del av både männens och kvinnornas liv. Gud hör och ser det som människor upplever och öknen är en plats där människor kan få en erfarenhet av denna relation. / <p>Interreligiösa frågor tas inte upp som kan förväntas av rubriken samt enligt underfråga till frågeställning. Eventuellt skulle mer litteratur ha bidragit till undersökningen.</p>

Denna kandidatuppsats undersöker hur kvinnans utveckling och sökande efter identitet har gestaltats i tre svenska utvecklingsromaner. Romanerna är Hagar Olssons Chitambo (1933), Inger Alfvéns Dotter till en dotter (1976) samt Therese Bohmans Den andra kvinnan (2014). Uppsatsen fokuserar främst på två teman i undersökningen av de kvinnliga protagonisternas utveckling. Dessa teman är relationen till det motsatta könet samt kvinnans egen sexualitet.

Since Julius Wellhausen's synthesis of the Documentary Hypothesis&mdash;and no doubt owing in part to the Protestant Reformation&mdash;dominant portrayals of the Priestly material have described a self&sim;interested legist with little or no concern for those outside the Levitical ranks. Though this negative characterization is recognized by some to be reductionist and misguided, none has undertaken to examine Ishmael's critical role in what is better understood as a universal mode of thinking in P. Examining first the narratives that give indication of Ishmael's status in J and E, I have contrasted Ishmael with the other non&sim;chosen siblings of Genesis, concluding that he is favored in these sources in a way that the others are not; also, that Ishmael and his mother adumbrate not only the distress of Israel's bondage in Egypt, but also their deliverance. With this background from J and E, I have sought to elucidate P's relationship to these sources through its representation of Ishmael in the Abrahamic covenant. It appears that P has recast the promises that Ishmael receives in J and E so that Ishmael is more explicitly excluded from God's covenant with Abraham, on the one hand; but P also identifies Ishmael with the blessing of fertility, invoking the divine injunction to all humanity through both Adam and Noah to &ldquo;be fruitful and multiply&rdquo; (Gen 17:20), on the other. P's emphasis on fertility also relates to Ishmael's own participation&mdash;though he is non&sim;chosen&mdash;in circumcision as the sign of the covenant. Therefore P accounts for God's universal regard for humanity through Ishmael even in his particular covenant with Abraham. / Near Eastern Languages and Civilizations

Thesis (D. Min.)--Ashland Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 249-260).

Thesis (D. Min.)--Ashland Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 249-260).

The story of Sarah and Hagar has been treated as one of the foundational stories for the nation of Israel. Yet, Paul, in one deft allegory, will attempt to overturn centuries of theological and historical interpretation. Against other interpretations, I argue that Paul’s untraditional uniting of Hagar, Sinai, and the present Jerusalem together was accomplished through the interpretive key provided in 4:23: the one who comes from a slave has been born because of the flesh, and the one who comes from a free woman has been born through the promise. Paul no longer reads the story of Sarah and Hagar through a lens of separation based on physical realities, but rather through the lens of promise and flesh, as helpfully stated in 4:23. Ishmael was not “cast out” because of his sinfulness or supposed ethnic deficiencies, but rather because he was born “κατὰ σάρκα” and not “δι᾽ ἐπαγγελίας.” These comparative realities are not introduced here in the allegory for the first time; rather, Paul has been building these comparisons as his primary argument since the foundational 2:15-21. This dissertation, therefore, not only interprets the allegory in consideration of the lens of 4:23, but seeks to set the argument within both the thematic and schematic content of Galatians. While the first chapter summarizes and categorizes the typical interpretations of the difficult Galatians 4:21-5:1, the second chapter seeks to critique these approaches to the allegory. The value of applying Paul’s interpretive lens (Gal 4:23) to the allegory is argued for in the third chapter. By using the hermeneutical lens of 4:23, many of the allegory’s difficulties are eased, and the meaning and import of the allegory is clarified. The fourth chapter seeks to set the allegory within the epistle, both thematically and schematically, centering the main propositio around Paul’s remarks to Peter in Galatians 2:15-21. Finally, the last chapter looks at some limited applications of the thesis to OT hermeneutics, specifically in literal and allegorical readings of the Sarah/Hagar incident.

This study explores how the design of women’s social space of action is presented in Hagar Olsson’s play S.O.S: Save our souls (1928). The focus of the study is on the female main character of the play, Maria. The analysis model consists of close reading with the play's melodramatic elements as a starting point. The theoretical framework for the study is the epic theater tradition where Bertolt Brecht has an important influence. The study shows that there is an existing deficiency condition regarding women´s social space of action. This design interprets as a space where women´s happiness and freedom experiences as difficult to access. There is also a critique towards this design through Maria and her actions. The critique is targeted towards long-standing social constructions. However, it should be pointed out that the play takes plays in a bourgeoise environment. Therefore, the design of the space as well as the critique targets towards this environment. The study also shows that Maria´s actions combined with the play opens up for a possible new space where contemporary bourgeoise women allows to act beyond their expectations. This design creates a possibility for women to follow their own way to happiness.