L’existence de textes rédigés à la fois en caractères grecs et phéniciens, provenant du pourtour de la Méditerranée, notamment pendant la deuxième moitié du Ier millénaire av. J.-C., a fait naître l’hypothèse d’un bilinguisme gréco-phénicien.En nous appuyant sur un corpus épigraphique exhaustif, qui dépasse même les limites d’un recueil des textes rédigés en deux langues, nous avons exploré les conditions de mise en contact et d’interaction qui ont généré diverses formes de multiculturalisme, dont témoignent les inscriptions. En partant de la microstructure des énoncés, des mots, de la phonologie et de la morphologie des textes, sans négliger l’étude matérielle des supports, qui contiennent et intègrent les textes, cette thèse analyse les conditions, modalités et effets de la cohabitation entre le phénicien et le grec, entre les Phéniciens et les Grecs. La réalité du bilinguisme gréco-phénicien s’est ainsi révélée plus complexe qu’on n’imaginait, si bien que ce label a montré ses limites et son inaptitude à cerner, caractériser et comprendre des phénomènes variés et modulés, qu’une approche dynamique, tenant compte des cas particuliers, permet de mieux saisir. D’un bout à l’autre de la Méditerranée, Grecs et Phéniciens ont échangé en termes de pratiques langagières, onomastiques et rituelles. L’étude des anthroponymes, ainsi que de la médiation opérée par les divinités, spécialement visible dans les dédicaces bilingues, qui, par le truchement du mécanisme de l’interpretatio, associent un dieu d’un panthéon et un dieu de l’autre, se sont avérées des portes d’accès privilégiées pour l’enquête sur les contacts entre ces deux peuples, en nous introduisant dans les mailles profondes des réseaux de leurs relations. / The existence of texts written both in Greek and Phoenician characters, coming from all around the Mediterranean, and particularly during the second half of first millennium B.C., gave birth to the hypothesis of a Greek-Phoenician bilingualism.Working on an exhaustive epigraphic corpus, which goes even beyond the limits of a collection of texts written in the two languages, this research explores the many contexts which lead to contacts and interactions generating several forms of multiculturalism, as witnessed by inscriptions. Going through the microstructure of utterance, phonetics and texts morphology, and taking into account supports material analysis, which completes texts comprehension, this thesis analyzes conditions, modalities and effects of the cohabitation between Greeks and Phoenicians, and between Greek and Phoenician languages and writing systems. The Greek-Phoenician bilingualism appears to be more complex than we could imagine, so much that this label has showed its limits and its inaptitude to pinpoint, characterize and understand phenomena that are manifold and modulated, which a dynamic approach, taking into account specific case-studies, allows us to better seize.From each side of the Mediterranean Sea, Greeks and Phoenicians exchanged in terms of language practices, onomastic and rituals. The study of anthroponyms, as well as of divinities mediation (that we can observe especially in bilingual inscriptions), which matches a god from the pantheon to a god of the other, through the mechanism of interpretatio, have provided a privileged access to the contacts between these two people and to the deep links of their relationships networks.

Jiří Dynda Gods and Demons: The Construction of the Slavic Paganism in the Medieval Textual Sources PhD Thesis, Faculty of Arts, Charles University Abstract The thesis focuses on the analysis of ways of discursive construction of Slavic paganism in medieval written sources. Three chapters attempt to answer the basic research question: how are the elements of Slavic paganism (and especially its concept of divinity) described before; shortly after; and long after Christianization. In other words, how paganism was portrayed as an active external enemy, as a defeated enemy, and as an internal enemy of medieval Christianity. The discourses analysis is applied to more than a dozen case studies of specific sources or their groups. These written sources are analysed also in comparison with other textual, archaeological and ethnographic sources. By thorough identification of several discursive strategies (idolatric, demonological, ortho-practical, euhemeristic and Graeco- Roman interpretation) in the sources the thesis is directed towards a detailed knowledge of the specifics of the Christian perspective (interpretatio Christiana) on the Slavic pagan religions. Thus, the thesis contributes to the possibilities of their understanding. In particular, the concept of divinity in functioning pagan societies in comparison...

Uppsatsen utforskar användandet av interpretatio romana i de romerska verken De Bello Gallico och Germania. Genom olika exempel diskuterar studien också huruvida begreppet även kan appliceras på andra aspekter inom det romerska samhället utöver religion. Begreppets roll inom den romerska historieskrivningen och dess bidrag till kulturell appropriering av rum kommenteras slutligen. / The paper explores the use of interpretatio romana in the Roman works De Bello Gallico and Germania. Through various examples, the study also discusses whether the concept can also be applied to other aspects of Roman society besides religion. The role of the concept in Roman historiography and its contribution to the cultural appropriation of space is finally commented on.

Les dieux augustes, connus essentiellement par l’épigraphie, dotés du titre impérial d’Augustus/a comme épithète, constituent un aspect du « culte impérial » et témoignent d’une triple acculturation politique, religieuse et sociale. L’ « augustalisation » se rapporte à l’empereur mais ne fait pas de lui un dieu incarné ou un protégé des dieux. Elle exprime une synergie entre les dieux et l’empereur leur médiateur auprès des hommes. Le terme exclusif d’Augustus/a, renvoie à Romulus, aux auspices de l’imperator, à l’auctoritas, qui légitiment le Prince. Rares en Orient les dieux augustes sont surtout répandus en Occident, d’Auguste au début du IVè s. Les dieux romains choisis pour l’augustalisation sont moins les divinités politiques attendues que des dieux protecteurs et bienfaiteurs des cités et des particuliers. Sous les dieux à noms romains apparaissent nombre de divinités indigènes réinterprétées (interpretatio romana) qui avec les dieux purement indigènes conservent des racines locales. Par sa souplesse l’augustalisation intégre à l’Empire toutes ces identités provinciales. Propre aux milieux romanisés, l’augustalisation est avant tout pratiquée par les élites municipales qui, à travers leur évergétisme, la diffusent dans les campagnes et surtout dans la population urbaine, renforçant ainsi leur légitimité. Les augustales et les riches affranchis, prompts à les imiter, la répandent dans le reste de la population. Hauts fonctionnaires et militaires restent en retrait. Présents dans tout l’espace urbain les dieux augustes se concentrent dans les centres civiques et autres loci celeberrimi, où s’affiche le pouvoir. Scénographie urbaine et cérémonies expriment le consensus d’une société hiérarchisée autour des empereurs agents des dieux. L’augustalisation sacralise et légitime le pouvoir et groupe autour de lui une société acculturée aux identités multiples. / Augustan Gods, mainly known through epigraphy, commonly bestowed with the Imperial title Augustus/a as an epithet, are part of the « imperial cult » and represented a threefold political, religious and social acculturation. « Augustalization » does refer to the emperor but in that case he couldn’t be considered as an incarnate god or even be seen as protected by the gods. It implied a synergy between the gods and the emperor who stood as their mediator, remaining close to men. The exclusive term Augustus/a refers to Romulus, to the auspices of the imperator, to auctoritas which made the Prince legitimate. Although quite rare in the East augustan gods were commonly well-spread in the West, from Augustus’s reign until the early years of the IVth century. The Roman gods chosen for augustalization were not really the political divinities which might be expected to be found but more likely benevolent gods protecting the cities and their inhabitants. Under the gods carrying Roman names we can discover numerous native divinities which had been reinterpreted (interpretatio romana) and which, with the purely indigenous gods, keep their local roots. With a particular suppleness augustalization integrated into the Empire all these provincial identities. Characteristic of all the backgrounds influenced by romanization, augustalization was first and foremost used by the municipal elite, who, through their evergetism, spread it in the rural areas but mainly among the urban population, thus strenghtening their legitimacy. Augustales and rich freedmen, quick to imitate elite, spread it among the rest of the population. High-ranking officials and officers stayed in the background. Constantly present in all the urban areas augustan gods concentrated their presence in civic centres and other loci celeberrimi where the strenth of the political power was obviously seen. Urban scenographies and ceremonies reveal the consensus of all the members of a strong social hierarchy structured around the emperors seen as the direct go-betweens to the gods. Augustalization made the power even more sacred and legitimate and gathered around its symbolic representation an acculturated society with its manyfold identities.

La tesi analizza un testo conosciuto con il nome di Questioni giuridiche esplicative della Carta de Logu. L’opera fu così chiamata proprio a causa della collocazione in appendice al testo della Carta de Logu di Eleonora d’Arborea, compilazione di diritto proprio della Sardegna giudicale (1390 ca.). Scritta in volgare sardo, tale appendice è costituita da una raccolta di casi redatti in forma di quaestiones, risolti dall’autore, rimasto anonimo, facendo riferimento ai libri legales della tradizione giustinianea. Vi si trovano infatti allegati, seppur gravemente storpiati, il Digesto nella sua tradizionale tripartizione (Vetus, Infortiatum e Novum), il Codice con le Authenticae Codicis, le Novelle e le Istituzioni di Giustiniano. In diversi casi, l’autore dimostra inoltre una discreta conoscenza della Glossa di Accursio e delle principali impostazioni dottrinali del maturo diritto comune. La tesi comprende l’edizione critica delle Questioni: la scelta è caduta sull’edizione sinottica del testo tramandato dai due testimoni più antichi. L’unico manoscritto superstite (databile intorno alla metà del XV secolo) e l’editio princeps, incunabola (c. 1480), sono conservati nella Biblioteca Universitaria di Cagliari, dove è stato possibile accedere ad un esame di prima mano. L’apparato critico apposto al testo riporta per esteso i frammenti dei libri legales rintracciabili nel testo, che rendono palesi i legami dell’opera con il diritto comune. La ricerca ha consentito di sottoporre a critica le ipotesi formulate in passato dalla storiografia giuridica, tendenti a ridurre le Questioni a semplici note esplicative o a postularne la natura per così dire integrativa della raccolta normativa di diritto locale. Inquadrando le Questioni nella cornice più ampia della dialettica fra diritto comune e diritto proprio, la tesi propende invece per la natura propriamente interpretativa – nel senso in cui i medievali intesero il termine interpretatio – delle Questioni in relazione alla Carta de Logu, dunque come insieme di interpretazioni di natura prevalentemente correttiva delle norme di diritto proprio. La tesi è corredata inoltre da un’Appendice Documentaria, in cui si riproduce il testo delle Questioni secondo le due redazioni dell’incunabolo e del manoscritto.

Les recherches récentes ont tenté une nouvelle approche du concept de " religions orientales", mis en relief par Franz Cumont dans Les religions orientales dans le paganisme romain. Tout au long de ce processus de déconstruction de l'idée des «religions orientales», on remarque l'absence d'une relecture approfondie des écrits chrétiens. Il est primordial de comprendre l'apport des sources chrétiennes dans l'établissement et l'élaboration de cette nouvelle perspective. La relecture des écrits de Tertullien est d'autant plus nécessaire qu'il a joué un rôle dans les théories établies par Cumont qui définissait le culte mithriaque comme le rival du christianisme. et les "cultes orientaux" deviennent sous sa plume le missing link entre paganisme et christianisme. Tertullien écrit à une époque charnière de l'histoire du christianisme : celle de la construction et de l'expression de l'identité chrétienne. Le polémiste a recours à Cybèle, aux dieux isiaques et à Mithra dans ses traités apologétiques et antihérétiques. Cette étude propose une relecture des lignes "orientales" de l'oeuvre de Tertullien à la lumière du contexte polémique, rhétorique et identitaire de ses traités. Pour mieux appréhender le rôle qu'il attribue à ses divinités, il est nécessaire de dépouiller ces passages, de démonter l'argumentation de Tertullien et de s'imprégner de la dialectique chrétienne pour saisir les rouages de la pensée de l'apologète. La construction binaire et antithétique de ses ouvrages nous permet d'évaluer la vision chrétienne des rapports religieux et de comprendre la place des dieux "orientaux" dans la définition chrétienne de l' "autre", en opposition à la nouvelle religio. / Research attempts to conceptualize a new approach to the "religions orientales" advanced by Franz Cumont in his book Les religions orientales dans le paganisme romain. It is necessary to understand what the contribution of the study of Christian sources to the establishment and development of this new perspective and a redefinition of the so-Called oriental gods is. This re-Reading of Tertullian is necessary due to the role of Cumont's theories : the scholar defined the Mithraic cult as the rival of Christianity. The "oriental religions" in his writings represent the missing link between paganism and Christianity. Tertullian wrote during a turning point in Christian history when the identity of Christianity was being established. The polemicist often uses Cybele, the deities of the gens Isiac and Mithras in his apologetic and anti-Heretical treaties. This study proposes a re-Reading of the "oriental" in the works of the polemicist, taking into consideration the polemic and rhetoric and the concept of identity in his treaties. In order to understand the role reserved by the author for the deities that were so important to Cumont, it is necessary to analyse these passages, collect the controversial issues behind each citation of the Magna Mater, Isis and Mithras, and deconstruct the arguments of Tertullian, in the light of Christian dialectic to comprehend the workings of the apologist's mind. Similarly,the binary and antithetical construction of the works of Tertullian allow us to assess the Christian vision of religious relationship and understand the place of the so-Called Oriental gods in the Christian definition of the "other" in opposition to the new religio.

The realm of fantasy literature has always been that of the 'invisible', in as much as it has either been 'excluded' from traditional academic circles or at most marginalised from the general body of literary texts and considered a literature of 'escape'. This positioning of fantasy literature has caused a definition of the genre that is two-dimensional, and that perpetuates its alienation from the 'canon'. Although the works of fantasy literature by J.R.R. Tolkien are sometimes considered 'worthy' literature, but he is an exception in literary circles. In light of the 'invisible' position that fantasy literature occupies, this thesis attempts, through the use of Derridian and Jungian theory to (re)define fantasy literature by proposing a definition of fantasy literature that is three¬dimensional and that stems precisely from its 'invisible' position. The 'spherical' theory proposed illustrates how fantasy literature allows the reader to (re)examine his/her reality by presenting him/her with a reality that is different to his/her everyday concrete reality, but that at the same time shares the same moral, ethical and identity issues found in the 'visible' world and that the reader is faced with on a daily basis. The prolific use of magic in fantasy cannot be ignored and in this thesis, the use of magic within the texts and its function in a scientifi-rational world is focused on in detail. With each text, a different kind of magic is focused on. In Tolkien, the focus is on Alchemy and how the characters in his novels undergo an Alchemical transformation. The Tolkien texts that are focussed on are The Silmarillion, The Hobbit and The Lord of the Rings. The chapter on Patricia McKillip focuses primarily on the use of magic in her protagonist's search for identity. The texts used form part of her Riddle Master trilogy and are, The Riddle Master of Hed, Heir of Sea and Fire and Harpist in the Wind. The section on Katherine Kerr explores the idea of a 'new' magic for a 'new' world and focuses on how in the three novels, The Red Wyvern, The Black Raven and The Fire Dragon, magic takes on a 'new' definition. / Dissertation (MA (English))--University of Pretoria, 2006. / English / unrestricted

Bakgrund: I takt med konsumenternas stigande intresse för hållbara modeprodukter har den gröna marknadsföringen från fast fashion-företag ökat. Eftersom det finns uppfattningar om att modeindustrin inte relateras till hållbarhet kan modeföretags försök att nå ut tillkonsumenterna via sin gröna kommunikation uppfattas på ett felaktigt sätt. I vissa fall ser även företag en fördel med att främja gröna produkter som en försäljningsstrategi, vilket skapar en förvirring hos mottagaren. Konsumenter har därför svårt att avgöra när ett budskap är tillförlitligt. Syfte: Syftet är att undersöka hur konsumenter tolkar fast fashion-företags grönamodeannonser ur ett kognitivt och affektivt perspektiv. Målet är därigenom att genererakunskap om hur modeföretag kan gå tillväga för att utforma gröna annonser och få fram sitthållbarhetsbudskap på ett effektivt sätt. Detta genom att utgå från konsumentens synvinkel och granska hur konsumenters tillit påverkas av informationen som kommuniceras i en grönmodeannons, deras kunskap om hållbart mode, tidigare uppfattningar om modeföretag samt hur känslor påverkar mottagarens tolkning av budskapets trovärdighet. Frågeställningar: Hur tolkar konsumenter gröna modeannonser? Hur påverkas konsumentens tillit av informationen som kommuniceras i grönamodeannonser, kunskap om hållbart mode samt tidigare uppfattningar om modeföretag? Hur påverkar den känsla konsumenten får i samband med gröna modeannonser tilliten? Metod: För att besvara frågeställningarna tillämpades en kvalitativ forskningsmetod. Medanledning av att det eftersöktes en djupare förståelse för konsumenters känslor för och tolkningar av de valda modeföretagens, H&M:s, Gina Tricots och Lindexs, gröna annonser genomfördes semistrukturerade intervjuer med elva utvalda kvinnor från Sverige. Därefter transkriberades intervjuerna och fyra huvudteman urskildes. Slutsats: Studiens resultat visar att om en grön modeannons har en typisk “modekänsla” genererade det en lösare koppling till hållbarhet och blir mindre trovärdig. Grönamodeannonser som framhåller “naturliga” aspekter framkallar en ökad känsla av tillit. När konsumenter har en positiv tidigare uppfattning om företaget blir den gröna modeannonsen mer trovärdig, om det existerar en negativ uppfattning påverkar det även inställningen tillannonsen. Studien kan urskilja kunskapsbrist om hållbart mode, på grund av detta efterlyser konsumenter tydlig information i samband med de gröna modeannonserna. I och med att en kvalitativ metod väljs är en generalisering bland kvinnliga fast fashion-konsumenter inte möjlig i denna studie. Däremot genererar studien kunskap om hur fast fashion-företag kan utforma gröna modeannonser för att förmedla budskapet på ett produktivt vis, för att minskarisken för missförstånd och bygga förtroende hos konsumenten. Exempel på vidare forskning är att fortsatt undersöka hur dessa tolkningar påverkar köpintentionen hos konsumenterna. Ytterligare ett förslag på fortsatt forskning är att undersöka andra modeannonser och modeföretag för att se om det genererar i en annan uppfattning. / Background: In line with consumers' growing interest in sustainable fashion products, the green marketing from solid fashion companies has increased. Since there are perceptions that the fashion industry is not related to sustainability, fashion companies' attempts to reach consumers through their green communications can be misinterpreted. In some cases, companies also see an advantage in promoting green products as a sales strategy, which creates confusion on the part of the recipient. Consumers therefore find it difficult to determine when a message is reliable. Purpose: The purpose is to investigate how consumers interpret the fixed fashion companies’ green fashion ads from a cognitive and affective perspective. The goal is thereby to generate knowledge about how fashion companies can go about designing green ads and producing their sustainability message in an effective way. This is based on the consumer's point of view and how consumer confidence is influenced by the information communicated in a green fashion ad, their knowledge of sustainable fashion, previous perceptions of fashion companies and how emotions affect the recipient's interpretation of the message's credibility. Research questions: How do consumers interpret green fashion ads? How is consumer confidence affected by the information communicated in green fashion advertisements, knowledge of sustainable fashion and previous perceptions of fashion companies? How does the feeling the consumer gets in the context of green fashion ads affect trust? Method: To answer the questions, a qualitative research method was applied. Because a deeper understanding of consumers' feelings and interpretations of the selected fashion companies, H&M's, Gina Tricots and Lindex's green advertisements was sought, semi-structured interviews were conducted with eleven selected women from Sweden. Subsequently, the interviews were transcribed and four main themes were distinguished. Conclusions: The study's results show that if a green fashion ad has a typical "fashion sense “it generated a looser link to sustainability and becomes less credible. Green fashion ads that emphasize “natural” aspects evoke an increased sense of trust. When consumers have a positive past perception of the company, the green fashion ad becomes more credible, if there is a negative perception it also affects the attitude towards the ad. The study can discern the lack of knowledge about sustainable fashion, because of this, consumers are looking for clear information in connection with the green fashion ads. With the selection of a qualitative method, a generalization among female solid fashion consumers is not possible in this study. However, the study generates knowledge of how fast fashion companies can design green fashion ads to convey the message in a productive way, to reduce the risk of misunderstanding and build consumer confidence. Examples of further research are to continue to investigate how these interpretations affect the buying intention of consumers. Another suggestion for continued research is to examine other fashion ads and fashion companies to see if it generates in a different view.

The theme running through this dissertation is intended to prove that the Supreme Court has a role to play in the promotion, enforcement and sustenance of a proper democratic system of government, good governance and fundamental human rights and freedoms in Ghana. The Study would therefore address the role of the Supreme Court in the development of Constitutional Law in Ghana, with particular emphasis on the court's contribution to the underlying concepts of the Fourth Republican Constitution of 1992; the guiding principles of constitutional interpretation and the vexed issue of whether the court should adopt a mechanical and literal approach to the interpretation of the Constitution or adopt a liberal, beneficent and purposive approach. The Supreme Court has asserted in the locus classicus decision: Tuffuor v Attorney-General [1980] GLR 637 that the 1979 Constitution as the supreme law, must be construed as a living political document capable of growth. Is there any evidence now to support that claim? The study shall also investigate the question of the power of the Supreme Court to review legislative and executive action. We shall also examine the role of the Supreme Court in the interpretation and enforcement of the Constitution and Fundamental Human Rights and Freedoms in relation to the rights and obligations of the individual and the State with the view to achieving good governance. The 1992 Constitution itself is founded on the premise that there are limitations to the enjoyment of fundamental human rights and freedoms. What is the extent of such limitations as determined by the Supreme Court? What has been the Supreme Court's contribution to the sustenance of political stability and democratic governance and, especially, in matters relating to coup d'etats and to enforcement of the Constitution itself as distinct from the enforcement of fundamental human rights and freedoms? Has the Supreme Court power to enforce the Constitution and the existing law where there is proven case of injustice and illegality? Has the Supreme Court power to enforce Directive Principles of State Policy as formulated in chapter 6 of the 1992 Ghana Constitution? / Jurisprudence / LL.D.

The theme running through this dissertation is intended to prove that the Supreme Court has a role to play in the promotion, enforcement and sustenance of a proper democratic system of government, good governance and fundamental human rights and freedoms in Ghana. The Study would therefore address the role of the Supreme Court in the development of Constitutional Law in Ghana, with particular emphasis on the court's contribution to the underlying concepts of the Fourth Republican Constitution of 1992; the guiding principles of constitutional interpretation and the vexed issue of whether the court should adopt a mechanical and literal approach to the interpretation of the Constitution or adopt a liberal, beneficent and purposive approach. The Supreme Court has asserted in the locus classicus decision: Tuffuor v Attorney-General [1980] GLR 637 that the 1979 Constitution as the supreme law, must be construed as a living political document capable of growth. Is there any evidence now to support that claim? The study shall also investigate the question of the power of the Supreme Court to review legislative and executive action. We shall also examine the role of the Supreme Court in the interpretation and enforcement of the Constitution and Fundamental Human Rights and Freedoms in relation to the rights and obligations of the individual and the State with the view to achieving good governance. The 1992 Constitution itself is founded on the premise that there are limitations to the enjoyment of fundamental human rights and freedoms. What is the extent of such limitations as determined by the Supreme Court? What has been the Supreme Court's contribution to the sustenance of political stability and democratic governance and, especially, in matters relating to coup d'etats and to enforcement of the Constitution itself as distinct from the enforcement of fundamental human rights and freedoms? Has the Supreme Court power to enforce the Constitution and the existing law where there is proven case of injustice and illegality? Has the Supreme Court power to enforce Directive Principles of State Policy as formulated in chapter 6 of the 1992 Ghana Constitution? / Jurisprudence / LL.D.