La manipulation ethnique est devenue une réalité en Guinée, à l’instar de plusieurs pays africains. Elle atteint son apothéose en 2010, lors de la campagne présidentielle. Le tout ethnique est alors la chose la mieux partagée par les acteurs politiques qui instrumentalisent des appartenances objectives dans le seul but de mobiliser la communauté d’origine. L’ethnicité est manipulée à des fins clientélistes par les leaders politiques soutenus par des cortes de mercenaires et la complicité de « flibustiers » de l’information.Cette thèse de doctorat en Science de l’information et de la communication analyse la construction médiatique de l’ethnicité par les politiques dans les médias et plus particulièrement sur les sites d’information. Le document est divisé en deux parties.La première partie, théorique, est consacrée aux différents courants recherches et ayant trait à notre champ d’étude. Elle vise à ressaisir et préciser les concepts d’ethnicité et de diversité culturelle dans le jeu de la mondialisation. Ce qui nous a permis d’interroger la menace que la mondialisation fait peser sur la diversité culturelle, notamment d’aborder le rapport offre et besoin d’information, l’effets des médias, l’échange inégal dans le cadre du nouvel ordre mondial de l’information et de la communication (NOMIC). Elle a permis de circonscrire notre sujet et notre problématique de recherche à savoir comment les hommes politiques utilisent les médias pour instrumentaliser le concept de l’ethnicité?La seconde partie, empirique, rend compte d’une enquête de terrain portant sur les sites d’information. Elle s’appuie sur une méthodologie d’analyse de compte rendus d’entretiens qualitatifs et d’articles de presse à l’aide du modèle de Lasswell, actanciel, et au moyen de l’utilisation du logiciel Tropes. À partir de l’étude du corpus portant sur l’actualité médiatique durant les campagnes électorales de 2010 à 2015, nous avons pu faire ressortir les grands axes du discours sur l’ethnicité et la problématique ethnique pour les situé au coeur des mutations sociologiques de la société guinéenne. Ces méthodes nous ont permis d’appréhender l’instrumentalisation de l’ethnicité en Guinée, le traitement médiatique dont elle fait l’objet, ainsi que les prises de positions tant politiques qu’idéologiques des sites d’information.Au final, cette recherche esquisse des propositions visant à sortir du piège ethnique en Guinée et à reconstruire la citoyenneté. Elle pourrait être utile pour les ONG spécialisées dans la prévention des conflits dans le monde, pour les chercheurs qui traiteront la question de l’ethnicité. Enfin elle pourra apporter sa pierre à l’édifice de la compréhension comme à l’orientation des débats concernant les rapports entre sciences sociales et sciences de l’information et de la communication / Following the example of several African countries, the ethnic manipulation became a sad reality in Guinea. But, we can say the highlight of this manipulation sees its fullfillment in 2010, during the presidential election campaign. The quite ethnic was then the thing the best shared by the political actors who instrumented objective memberships in the only purpose to mobilize the community of origin: the clientelism to which resort the various political parties is then for its peak. It is therefore a question good political ethnicity supported by the mercenaries’ politics with complicity of the « pirates » of the information.So this doctoral thesis in Science of information and communication analyzes the media construction of the ethnicity by the politics in the media and more particularly on the sites of information. The organization of this thesis is based on two parts. The first, theoretical part is dedicated to the various speculative searches and to the currents concerning our field of study. Second, empirical, is of an investigation ground. It leaned on a methodology to know the analysis of articles of sites of information through the model of Lasswell, actenciel, the use of software tropes having for objective essential to seize the contents of articles and qualitative interviews. Besides, in our study of corpus concerning current events during election campaigns from 2010 till 2015, we were able to highlight interesting results basing on the software tropes and our analysis of speech and contents. These results offer a complete vision of the sociological transformations in guinean society carrying at the heart of current events the ethnic problem in Guinea.These methods allowed us to grasp the intrumentalisation of the ethnicity in Guinean society, the media treatment of which it is the object, as well as stands so political as ideological of the sites of information.

In reference to Hans-Herbert Kögler's critical-hermeneutical approach, presented paper identifies the act of interpretation as an underlying assumption for realization of intercultural dialogue. The paper is divided in two parts. First part is a discussion of key concepts such as dialogue, identity, communication and recognition. It can also be read as an attempt to capture the development of the idea of intercultural dialogue in a historical perspective. The interulturality is defined here as an ethos. Second part presents particular hermeneutically oriented conceptions of intercultural dialogue, namely the conceptions of Raimon Panikkar, Ram Adhar Mall, Vincent Shen, Franz Martin Wimmer and Hans-Herbert Kögler. The recent shift in methodology of intercultural dialogue is characterized by merger of the paradigms of communication and recognition and is identified in Hans-Herbert Kögler's integrative approach.

The development of agroecological food systems in the Andes provides a fruitful study environment for understanding innovation processes in participatory research. In this particular context two knowledge based communities - the modern scientific and the traditional indigenous form an intercultural dialogue that frames the conditions for innovation to be developed and sustained. This thesis presents an exploratory case study of the Communal Agricultural Risk Management project in Challa, Bolivia. A project that aims at combining local knowledge with technological innovation as a strategy to reduce vulnerability to climate risk by strengthening local production systems. The study applies a sociotechnical approach to agricultural knowledge and information systems to analyse how innovations are facilitated and sustained by the projects main actor - the local stakeholder and participatory researcher denominated as Yapuchiri. The main findings of the study conclude that innovation is facilitated but not sustained as vertical linkages between actors and diverging perceptions of personal benefits, project goals and material/immaterial resources limit the performance of the system. The study consequently suggests that the Yapuchiris have to reach consensus on mutual benefits with the collective coordination of agroecological practices in order to find equitable partnerships that help to sustain their work after the project has ended.

Esta pesquisa originou-se do encontro com o Povo Sateré-Mawé da Área Indígena do Marau e de um diálogo que iniciamos com os professores dessa etnia, que visitaram as pessoas internas no Centro Psiquiátrico Eduardo Ribeiro (CPER), em Manaus/AM, junto às quais desenvolvemos um trabalho de extensão da Universidade Federal do Amazonas. Indagados sobre a loucura no contexto em que vivem, eles negaram sua existência. Decidimos registrar e ampliar, para outros Sateré-Mawé, o diálogo que havíamos iniciado com os professores. Tendo em vista os múltiplos sentidos com que a loucura é evocada na tradição cultural ocidental, definimos a mesma como a manifestação de experiências nomeadas, em um ponto de vista da prática clínica médico-psicológica, como alucinações, delírios, quadros de agitação psicomotora (muitas vezes acompanhados de atitudes agressivas sem um sentido aparente), e/ou outras, em que a pessoa parece ter perdido o contato com a realidade consensual - como se a sua mente estivesse sofrendo um mau funcionamento massivo. A definição proposta não foi atrelada à noção de doença ou anormalidade, mas delimitada à noção mais geral de sofrimento, infortúnio, aflição, mal-estar. Embora os professores Sateré- Mawé tenham negado a loucura em sua sociedade, no sentido com que a conheceram na visita aos internos no Centro Psiquiátrico Eduardo Ribeiro, eles não afirmaram a inexistência de experiências cuja manifestação definimos como loucura. Delimitamos como objetivo geral compreender dialogicamente experiências Satere Mawe da loucura; e, como objetivos específicos, conhecer explicações, classificações e respostas Satere Mawe para essas experiências; e identificar implicações do atendimento em serviços de saúde mental da tradição biomédica. Para um diálogo intercultural optamos pelo caminho da hermenêutica diatópica, através do desenvolvimento de argumentações com indígenas Sateré-Mawé que exercem diferentes papéis sociais em suas aldeias. Os diálogos foram realizados em duas fases: uma preliminar, para o início da construção da zona de contato; e outra para ampliação dos topoi/argumentos das tradições culturais Ocidental e Sateré-Mawé; classificação e definição dos topoi/argumentos Sateré-Mawé; e observação e acompanhamento de casos. O diálogo desenvolvido informou-nos sobre diversas categorias Sateré-Mawé de mal-estar, dentre as quais destacaram-se mikyry\'iwo hap/judiação e mimoko\'i como as mais próximas de uma delimitação psíquica da experiência, postulada pela Psicologia. Além disso, possibilitounos observar que, nas fronteiras em que as práticas de saúde da tradição biomédica penetram o universo Sateré-Mawé, a ênfase colocada na utilização de remédios, para tratar o sofrimento mental, denuncia uma ausência na explicitação de outras circunstâncias que devem estar presentes no atendimento a pessoas que vivenciam esse tipo de problemática. / The meeting with the Sateré-Mawé for Intercultural dialogue about madness Abstract -This research originated from the meeting with the People Sateré-Mawé Area Indigenous Marau and a dialogue that began with the teachers of this ethnicity, people who visited the internal Psychiatric Center Eduardo Ribeiro (ERCP) in Manaus, Amazonas, developed with them an extension work of the Federal University of Amazonas. When they were questioned about the madness in the context in which they live, they denied their existence. Thus, we decided to register and expand to other Sateré-Mawé, who had started the dialogue with teachers. Given the multiple ways in which madness is known in the Western cultural tradition, we define it as the manifestation of experience named in the medicalpsychological clinical practice, such as hallucinations, delusions, agitation (often accompanied by aggressive actions without a apparent meaning), and/or others in which the person appears to have lost contact with consensual reality - as if his mind was suffering a massive malfunction. The proposed definition was tied to the notion of disease or abnormality, but bounded to the more general concept of suffering, misfortune, distress, discomfort. Although teachers Sateré-Mawé have denied the madness in their society, in the sense that met on visits to inmates in the psychiatric center Eduardo Ribeiro. Therefore, They are not saying the lack of experience which we define as the manifestation of madness. We defined as general goal to understand dialogically Satere Mawe experiences of madness, and as specific goals, understand the explanations, classifications and responses Mawe Satere to these experiences and to identify implications of treatment the mental health services in the biomedical tradition. We chose the way of hermeneutic diatopical for intercultural dialogue, through the development of arguments with indigenous Sateré-Mawé performing different roles in their community. The dialogues were conducted in two phases: a preliminary to the start of construction of the contact zone, and another to expand the topoi/arguments of the cultural traditions of Western and Sateré-Mawé, classification and definition of topoi/arguments Sateré-Mawe; and the observation and monitoring of cases. The dialogue developed informed us about the different categories Sateré-Mawé discomfort, among them stood out mikyry\'iwo hap/judiação and mimoko\'i as the closest definition of a psychic experience, postulated by psychology. Furthermore, it allowed us to observe that frontier on the health practices of the biomedical tradition permeate the universe Sateré-Mawé, the emphasis on the use of drugs to treat mental suffering, denounces the lack of explicitness in other circumstances that must be present in the treatment of people who experience such problems.

Made available in DSpace on 2016-04-28T20:38:43Z (GMT). No. of bitstreams: 1 Denise Miranda de Figueiredo.pdf: 907332 bytes, checksum: 359b400b33ab1251d2e5084d6818d4ad (MD5) Previous issue date: 2013-06-21 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This doctoral thesis submitted to the Program of Postgraduate Studies in Clinical Psychology at the Catholic University of São Paulo aims to understand the unique experiences of displacement of college students to the capital city of São Paulo, from different regions of the African continent, enrolled in institutions of Higher Education. In this research we opted for a qualitative approach to present this as the most appropriate, since it is based on a paradigm that involves the human subjectivity, enabling participants to build relationships that allow greater access to the meanings of experiences for them. As a tool, we use the semi-structured interview, which allows the creation of a field in which conversational participants can bring their personal experiences, narrating them in a natural and peaceful form. To cope with this challenge, we interviewed six young men who live this experience. Two of these young people are from Angola, two from Guinea-Bissau, one student is Nigerian and another, from Cape Verde. In conducting the interview transcript we look at the recurring lines between the narratives of young people and the central themes that emerged them, thus guiding the construction of our categories and subcategories that were analyzed. Namely: Category I: My network in Africa; Where did I come from? Category II: Where am I? Who can I count on? Who do I think about? Category III: The Brazil experienced and the Brazil reported. Category IV: Prejudice and its different shades. And as subcategories: The difficult art of identifying veiled prejudice, ignorance reinforcing prejudice, blackness in Brazil and its impact on migration of young people, prejudice among Africans themselves and the different nuances of feeling alone. Category V: Marks imprinted by the migration experience / Esta tese de doutorado apresentada ao Programa de Estudos Pós-graduados em Psicologia Clínica da Pontifícia Universidade Católica de São Paulo tem como objetivo compreender experiências singulares de deslocamento de estudantes universitários para a cidade de São Paulo, capital, provenientes de diferentes regiões do Continente Africano, matriculados em instituições de Ensino Superior. Nesta pesquisa optamos pela abordagem qualitativa por esta se apresentar como a mais adequada, visto que está baseada num paradigma que contempla a subjetividade humana, possibilitando construir relações com os participantes, que permitem maior acessibilidade aos significados das experiências vividas por eles. Como instrumento, utilizamos a entrevista semiestruturada, a qual permite a criação de um campo conversacional em que os participantes poderão trazer suas experiências pessoais, narrando-as de forma natural e tranquila. Para dar conta deste desafio, entrevistamos seis jovens que vivem essa experiência. Dois destes jovens são provenientes de Angola, dois, da Guiné-Bissau, uma estudante é nigeriana e outra, proveniente de Cabo Verde. Na realização da transcrição das entrevistas nos atentamos às falas recorrentes entre as narrativas dos jovens e para os temas centrais que delas surgiram, norteando assim a construção das nossas categorias e subcategorias que foram analisadas. A saber: I Categoria: Minha rede na África; De onde venho? II Categoria: Onde estou? Com quem conto hoje? De quem me lembrarei? III Categoria: O Brasil noticiado e o Brasil experimentado. IV Categoria: O preconceito e suas diferentes tonalidades. E como subcategorias: A difícil arte de identificar o preconceito velado, a ignorância reforçando o preconceito, a negritude no Brasil e seu impacto na migração dos jovens, o preconceito entre os próprios Africanos e as diferentes nuances de sentir-se só. V Categoria: Marcas impressas pela experiência de migração

The aim of this thesis is to examine, analyse and discuss the ways in which the European Union is structuring its relations with its neighbours in the Mediterranean region, in regards of the Euro-Mediterranean Partnership, its Third Basket which is dealing with the socio-cultural cooperation and human affairs, and the initiative of the intercultural dialogue. In this thesis, it is shown that the human dimension of the Euro-Mediterranean Partnership has experienced an increase in related debates, activities and initiatives within the post-9/11 world order. To organise the intercultural relations and the civil society input in the process, the Anna Lindh Euro-Mediterranean Foundation for the Dialogue between Cultures was established in 2005. It is observed that within the framework of this renewed significance of the Third Basket and the notion of intercultural dialogue, there exist clear problems regarding the issues of the politicisation and securitisation of the process, the representation of cultural entities and the participation of civil society organisations. To conclude, it is suggested that the independence of the Euro-Mediterranean Foundation regarding the issues of funding and civil society participation need to be enhanced extensively as within the current situation the political actors and the governments of the partner countries have strict control over the functioning of the intercultural dialogue which is initiated as a solely non-governmental institution that would regulate the cultural relations in the region.

Esta pesquisa originou-se do encontro com o Povo Sateré-Mawé da Área Indígena do Marau e de um diálogo que iniciamos com os professores dessa etnia, que visitaram as pessoas internas no Centro Psiquiátrico Eduardo Ribeiro (CPER), em Manaus/AM, junto às quais desenvolvemos um trabalho de extensão da Universidade Federal do Amazonas. Indagados sobre a loucura no contexto em que vivem, eles negaram sua existência. Decidimos registrar e ampliar, para outros Sateré-Mawé, o diálogo que havíamos iniciado com os professores. Tendo em vista os múltiplos sentidos com que a loucura é evocada na tradição cultural ocidental, definimos a mesma como a manifestação de experiências nomeadas, em um ponto de vista da prática clínica médico-psicológica, como alucinações, delírios, quadros de agitação psicomotora (muitas vezes acompanhados de atitudes agressivas sem um sentido aparente), e/ou outras, em que a pessoa parece ter perdido o contato com a realidade consensual - como se a sua mente estivesse sofrendo um mau funcionamento massivo. A definição proposta não foi atrelada à noção de doença ou anormalidade, mas delimitada à noção mais geral de sofrimento, infortúnio, aflição, mal-estar. Embora os professores Sateré- Mawé tenham negado a loucura em sua sociedade, no sentido com que a conheceram na visita aos internos no Centro Psiquiátrico Eduardo Ribeiro, eles não afirmaram a inexistência de experiências cuja manifestação definimos como loucura. Delimitamos como objetivo geral compreender dialogicamente experiências Satere Mawe da loucura; e, como objetivos específicos, conhecer explicações, classificações e respostas Satere Mawe para essas experiências; e identificar implicações do atendimento em serviços de saúde mental da tradição biomédica. Para um diálogo intercultural optamos pelo caminho da hermenêutica diatópica, através do desenvolvimento de argumentações com indígenas Sateré-Mawé que exercem diferentes papéis sociais em suas aldeias. Os diálogos foram realizados em duas fases: uma preliminar, para o início da construção da zona de contato; e outra para ampliação dos topoi/argumentos das tradições culturais Ocidental e Sateré-Mawé; classificação e definição dos topoi/argumentos Sateré-Mawé; e observação e acompanhamento de casos. O diálogo desenvolvido informou-nos sobre diversas categorias Sateré-Mawé de mal-estar, dentre as quais destacaram-se mikyry\'iwo hap/judiação e mimoko\'i como as mais próximas de uma delimitação psíquica da experiência, postulada pela Psicologia. Além disso, possibilitounos observar que, nas fronteiras em que as práticas de saúde da tradição biomédica penetram o universo Sateré-Mawé, a ênfase colocada na utilização de remédios, para tratar o sofrimento mental, denuncia uma ausência na explicitação de outras circunstâncias que devem estar presentes no atendimento a pessoas que vivenciam esse tipo de problemática. / The meeting with the Sateré-Mawé for Intercultural dialogue about madness Abstract -This research originated from the meeting with the People Sateré-Mawé Area Indigenous Marau and a dialogue that began with the teachers of this ethnicity, people who visited the internal Psychiatric Center Eduardo Ribeiro (ERCP) in Manaus, Amazonas, developed with them an extension work of the Federal University of Amazonas. When they were questioned about the madness in the context in which they live, they denied their existence. Thus, we decided to register and expand to other Sateré-Mawé, who had started the dialogue with teachers. Given the multiple ways in which madness is known in the Western cultural tradition, we define it as the manifestation of experience named in the medicalpsychological clinical practice, such as hallucinations, delusions, agitation (often accompanied by aggressive actions without a apparent meaning), and/or others in which the person appears to have lost contact with consensual reality - as if his mind was suffering a massive malfunction. The proposed definition was tied to the notion of disease or abnormality, but bounded to the more general concept of suffering, misfortune, distress, discomfort. Although teachers Sateré-Mawé have denied the madness in their society, in the sense that met on visits to inmates in the psychiatric center Eduardo Ribeiro. Therefore, They are not saying the lack of experience which we define as the manifestation of madness. We defined as general goal to understand dialogically Satere Mawe experiences of madness, and as specific goals, understand the explanations, classifications and responses Mawe Satere to these experiences and to identify implications of treatment the mental health services in the biomedical tradition. We chose the way of hermeneutic diatopical for intercultural dialogue, through the development of arguments with indigenous Sateré-Mawé performing different roles in their community. The dialogues were conducted in two phases: a preliminary to the start of construction of the contact zone, and another to expand the topoi/arguments of the cultural traditions of Western and Sateré-Mawé, classification and definition of topoi/arguments Sateré-Mawe; and the observation and monitoring of cases. The dialogue developed informed us about the different categories Sateré-Mawé discomfort, among them stood out mikyry\'iwo hap/judiação and mimoko\'i as the closest definition of a psychic experience, postulated by psychology. Furthermore, it allowed us to observe that frontier on the health practices of the biomedical tradition permeate the universe Sateré-Mawé, the emphasis on the use of drugs to treat mental suffering, denounces the lack of explicitness in other circumstances that must be present in the treatment of people who experience such problems.

Le dialogue culturel méditerranéen connaît aujourd'hui une période difficile. Or, à la fois connexe et indépendante, la dimension religieuse offre un autre canal possible de dialogue dans les relations méditerranéennes. Les transformations du regard chrétien porté sur l'islam amorcées dès l'entre-deux-guerres, puis les pratiques du dialogue entre chrétiens et musulmans, en métropole et outre-Méditerranée, favorisent progressivement l'affirmation du dialogue islamo-chrétien sur le devant de la scène méditerranéenne. Dans les années 1960, le concile Vatican II marque un temps fort dans ce processus. Rattrapé par ses propres ambiguïtés et soumis aux forces de la géopolitique méditerranéenne, le dialogue islamo-chrétien entre cependant, à la fin des années 1970, dans une période plus chaotique rythmée aussi bien par des actes symboliques en faveur de la paix que par des crispations identitaires. En faisant appel à diverses sources de documentation, en particulier le fonds réuni par le Service des Relations avec l'Islam (SRI), ce travail propose un panorama historique des acteurs, des enjeux et des limites du dialogue islamo-chrétien en Méditerranée au XXe siècle. Des retours sur l'histoire et les acteurs marseillais illustrent ces évolutions. / Intercultural dialogue in the Mediterranean is undergoing hard times. However the religious dimension, connected and independent at the same time, offers another possible channel of dialogue in the Mediterranean relations. The transformations of the Christian perception of Islam started during the interwar period, then the practices of the dialogue between Christians and Muslims, in mainland France and beyond the Mediterranean Sea, gradually promote the Islamo-Christian dialogue on the Mediterranean forefront. In the 1960s, the Second Vatican Council stands out in this process. Trapped inside its own ambiguities and conditioned by Mediterranean geopolitical settings, the Islamo-Christian dialogue however enters a much more chaotic period punctuated both by symbolic acts for peace and identical tensions at the end of 1970s. Inspiring by multiple documentation sources, in particular by the collection of the Service des Relations avec l'Islam (SRI), the present work offers an historic overview of the actors, the stakes and the limits of the Islamo-Christian dialogue in the Mediterranean Sea throughout the 20th century. Historic reviews and the actors from Marseille illustrate such development.

À l'occasion de l'élargissement de l'Union européenne à dix pays en 2004, il s'est avéré nécessaire d'approfondir le dialogue interculturel entre les pays membres. Les instituts culturels nationaux à l’étranger font partie des structures étatiques susceptibles de porter ce dialogue. En effet, présentant la culture de leur pays à l’extérieur de leurs frontières, ces institutions se prêtent – et c’est là leur spécificité et l’une de leur raison d’être – à la rencontre et l’échange direct entre des représentants de différentes cultures. Cependant les critiques à l’encontre de ces institutions ne manquent pas à l’aube du vingt et unième siècle. La Pologne, la Slovaquie, la République tchèque et la Hongrie ont fait le choix, après la remise en cause du principe même d'une politique culturelle étrangère au début des années 1990, de conserver les instituts culturels qu’ils avaient dans les capitales française et allemande et, le cas échéant, d’en créer. Dans quelle mesure les instituts culturels polonais, slovaques, tchèques et hongrois à Paris et à Berlin s’attachent-ils, dans les années précédant et suivant l’entrée de leur pays dans l’Union européenne, à se positionner comme lieu de dialogue interculturel – ce qui leur permettrait de jour un rôle moteur dans le processus d'intégration européenne ? L’analyse repose sur une étude empirique jusqu’alors non existante des objectifs, de la mise en œuvre et de la réception par le public de la programmation de ces institutions entre 2000 et 2008. À partir des résultats, ce travail propose des pistes de réflexion sur l'orientation future de ces institutions. / The enlargement of the European Union to include an additional ten countries in 2004 required a deepening of the intercultural dialogue among member states. National cultural institutes abroad are part of the public structures able to carry up this dialogue. Presenting abroad the culture of their country, these institutions are indeed well suited – it is their specificity and essential purpose – for encounter and direct exchange between representatives of various cultures. Nonetheless, these institutions face many critics in the early 21st century. After questioning the principle of a foreign cultural policy itself in the early 1990’s, Poland, Slovakia, Czech Republic and Hungary have chosen to keep the cultural institutes they had in the French and German capitals and, if needed, to create some more. To what extent did Polish, Slovak, Czech and Hungarian cultural institutes in Paris and Berlin, position themselves as a place of intercultural dialogue in the years preceding and following the accession of these countries to the European Union, thus allowing them to be a driving force in the European integration process? The analysis relies on a previously unavailable empirical study of objectives, implementation and reception by the audience of the program of these institutions between 2000 and 2008. Building on the results, this work suggests lines of enquiry regarding the future orientation of these institutions.

Darbe aptariamas Vakarų (lietuvių kultūra) ir Rytų kultūrų santykis ir jungiamoji jų grandis – mitas, pateikiama mitinė Donaldo Kajoko romano „Ežeras ir kiti jį lydintys asmenys“ analizė. Analizuojamą romano pasaulį skirstome į tris personažo gyvenimo sferas: gyvenimą su gamta, gyvenimą su žmonėmis, gyvenimą su dvasinėmis esybėmis. Pastebėta, kad pagrindinis romane vaizduojamas objektas yra ežeras. Jis simbolizuoja pirminį chaosą. Ežero centre – dieviško grožio ir didžiulės energijos sala, ji taip pat yra visos romano erdvės centras. Ežero pakraščiai įkūnija mitinio pasaulio dalis: vienoje pusėje pelkė – anapusinis pasaulis, kitoje dvaras – žmogaus gyvenamasis pasaulis. Kuo toliau į pakraščius nuo salos, tuo aplinka klaidesnė. Dvaro gyventojai nesikeičia nei išvaizda, nei charakteriu, pagrindinio veikėjo Gabrieliaus Aušauto pasikeitimai priklauso nuo jo gyvenimo dvare laiko. Dvaro šeimininkę Augustę, pasaulio tvarkos prižiūrėtoją, nužudo jos virėja Juta, nes pastaroji nori sustabdyti kosmoso kūrimąsi ir grąžinti pasaulį į chaosą. Pelkėje gausu fantastinių veikėjų nesybių, arba anattų. Budizmo filosofijoje anattos sąvoka reiškia besieliškumą, vientisos ir patvarios esybės nebuvimą. Anattos savo pažiūromis į pasaulį teigia skirtingų teologinių ir filosofinių minčių susimaišymą, mirties visagališkumą. Ilgainiui pagrindinis veikėjas virsta anatta. Pagrindinės romano temos – amžinybė, chaoso ir kosmoso kova, pasaulio pirmapradiškumas, kurį žmogus išvysta tik miręs. / This paper deals with intercultural dialogue between Western culture (Lithuanian) and Eastern culture. We suggest to think of myth as a connection between those two cultures in Donaldas Kajokas’s Novel "Ežeras ir kiti jį lydintys asmenys". The main object of this novel is a lake. It symbolizes the primordial chaos. In the middle of the lake there is an island of divine beauty and enormous energy. In this novel the center of the space is an island. The edges of the lake embody the sections of the mythical world. On one side there is a swamp – the ulterior world. On the other side there is a manor house – the man‘s living place. Manor residents do not change their appearance neither their character. The main character Gabrielius Ašautas changes depends on the time he spends in the manor house. The manor house hostess Augusta is the warden of the world order. She was killed by her kitchener Juta because the last-mentioned wants to stop the creation of the cosmos and to recreate the chaos. There are a lot of unreal creatures in the swamp, so-called anatta. In Buddhism, the term anatta refers to the notion of soulless. Eventually the main character turns into anatta. The main themes in this novel are: an eternity, struggle between chaos and cosmos, and the primordiality of the world.