Texte remanié de: Diss.--Upsala, 1916. / Notes bibliogr. Bibliogr. p. 585-592. Index.

Zugl.: London, Internat. Faith Theological Seminary Univ. College, Diss., 2006

Thesis (Ph. D.)--University of Wisconsin--Madison, 1968. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Zugl.: International Faith Theological Seminary (IFTS), Diss., 2009.

Zugl.: London, Internat. Faith Theological Seminary Univ. College, Diss., 2006

Zugl.: London, Internat. Faith Theological Seminary Univ. College, Diss., 2006.

Made available in DSpace on 2014-07-29T15:14:27Z (GMT). No. of bitstreams: 1 TESE GIOVANI J DA SILVA.pdf: 1007407 bytes, checksum: 4cee80042aad5ec6381d33f5e6093a5b (MD5) Previous issue date: 2009-09-18 / La presente tesis tiene por el objeto de estudio la trayectoria etno-histórica de una población indígena, ubicada ahora en la periferia de la casa del distrito municipal de Corumbá, en el Estado de Mato Grosso del Sur, Brasil. Saliendo de consideraciones teóricas sobre los acercamientos y alejamientos entre la Historia Indígena y Antropología, en el uso de fuentes orales, este trabajo comienza mirando la historia de los ancestrales de los Kamba, los Chiquitano, empezando por uma revisión bibliográfica em que se verificó que materiales escritos prácticamente todavia no existen (o grabados en cualquier otro tipo de apoyo) con respecto al grupo. Recuperando los eventos principales a lo largo del tiempo con los Chiquitano, aparecen personajes y tramas que involucraron el proceso histórico de migración y marcaron la presencia de los Camba-Chiquitano (autodenominación del grupo) en la frontera Brasil-Bolivia. Con eso, el objetivo central se vuelve a la percepción y la comprensión de cómo los Kamba, desde la segunda mitad del siglo XX, elaboraron identidades y prácticas culturales y qué estrategias fueran adoptadas por el grupo que les garantizaron la supervivencia física y cultural hasta los días actuales, en un área transnacional. En esta elaboración están presentes elementos importantes, tales como la memoria social, las fronteras, las culturas de migración y las identidades étnicas y nacionales, aquí analizados en perspectiva histórica. / A presente tese tem por objeto de estudo a trajetória etno-histórica de uma população indígena, localizada atualmente na periferia da sede do município de Corumbá, Estado de Mato Grosso do Sul, Brasil. Partindo de considerações teóricas sobre as aproximações e distanciamentos entre História Indígena e Antropologia, no uso de fontes orais, este trabalho começa por desvelar a história dos ancestrais dos Kamba, os Chiquitano, a partir de uma revisão bibliográfica em que se verificou praticamente ainda não existirem materiais escritos (ou gravados em qualquer outro tipo de suporte) a respeito do grupo. Recuperando-se os principais eventos ocorridos ao longo do tempo com os Chiquitano, surgem personagens e tramas que envolveram o processo histórico de migração e marcaram a presença dos Camba- Chiquitano (autodenominação do grupo) na fronteira Brasil-Bolívia. Com essas informações, o objetivo central passa a ser a percepção e o entendimento de como os Kamba, na segunda metade do século XX, elaboraram identidades e práticas culturais para viverem e quais as estratégias adotadas pelo grupo que lhes garantiram a sobrevivência física e cultural até os dias atuais, em uma região transnacional. Nesta elaboração estão presentes importantes elementos, tais como a memória social, as fronteiras, as culturas de migração e as identidades étnicas e nacionais, aqui analisados em perspectiva histórica.

This study investigated the communication rules in the family structures of the Maasai and the Akamba cultures with the aim of comparing the core symbols emanating from the rules. The researcher used the qualitative design to identify and compare the communication rules of the rural Maasai of the Rift Valley Province and the rural Akamba of the Eastern Province of Kenya. The study focused on male and female adult individuals in family situations who were familiar with the traditional expectations of their cultures. Data was collected through focus group and in-depth interviews. From the data it was concluded that although the Maasai and the Akamba are from two different ethnic groups of Africa, namely the Nilo-Hamitic and Bantu respectively, the core symbols of their communication rules that are similar far outnumber those that are different. This phenomenon was noted when comparing the different levels of relationship within the family structures, namely, communication between spouses, communication between parents and children, and communication between siblings. One of the important findings of this study is that there are more similarities than differences in the cultures of the Maasai and the Akamba at family level. Therefore, the similarities of core symbols could imply that ethnic differences should not lead to the assumption that cultural practices will be significantly different. However, similar cultural practices or core symbols might not necessarily rule out conflict, as was indeed the case with the Maasai and the Akamba.Another finding was that the most outstanding core symbol in both cultures was respect, which was the fulcrum of most of the other core symbols in the communication rules. / Communication Science / D. Litt. et Phil. (Communication)

This study investigated the communication rules in the family structures of the Maasai and the Akamba cultures with the aim of comparing the core symbols emanating from the rules. The researcher used the qualitative design to identify and compare the communication rules of the rural Maasai of the Rift Valley Province and the rural Akamba of the Eastern Province of Kenya. The study focused on male and female adult individuals in family situations who were familiar with the traditional expectations of their cultures. Data was collected through focus group and in-depth interviews. From the data it was concluded that although the Maasai and the Akamba are from two different ethnic groups of Africa, namely the Nilo-Hamitic and Bantu respectively, the core symbols of their communication rules that are similar far outnumber those that are different. This phenomenon was noted when comparing the different levels of relationship within the family structures, namely, communication between spouses, communication between parents and children, and communication between siblings. One of the important findings of this study is that there are more similarities than differences in the cultures of the Maasai and the Akamba at family level. Therefore, the similarities of core symbols could imply that ethnic differences should not lead to the assumption that cultural practices will be significantly different. However, similar cultural practices or core symbols might not necessarily rule out conflict, as was indeed the case with the Maasai and the Akamba.Another finding was that the most outstanding core symbol in both cultures was respect, which was the fulcrum of most of the other core symbols in the communication rules. / Communication Science / D. Litt. et Phil. (Communication)

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study focuses on covenant in relation to justice and righteousness in Isaiah 42:1-9. The main purpose of the study is to grapple with the idea of whether the Old Testament scholarly research on covenant is relevant for the theological-ethical understanding of covenant amongst African believing communities in general and in particular the Kamba community of Kenya. The research employs the socio-rhetorical approach, a method used to explore textures in a multi-dimensional way. In applying Robbins‘ (1996a, 1996b) textual analysis to the text of Isaiah 42:1-9, both the intra and intertextures are examined in order to gain the narrator‘s rhetorical strategy. It is possible to demonstrate that the mission of the Servant of the Lord was to establish justice and righteousness on earth. We show these terms are relational and ethical in nature. Justice restores damaged relationships in order for a community to have peace with itself. Righteousness on the other hand governs moral relationships and demands each member of the community acts right. These demands are required in order to regulate a cohesive social and cultural community that takes each other‘s social needs into account. Moreover, we show through intertexture in chapter three that texts reconfigure themselves either explicitly or implicitly. It is shown that three concepts, justice, righteousness and covenant exhibit moral characteristics when used together. Within covenant framework they have to do with taking care of the needs of the oppressed. Furthermore, in chapter four through social and cultural texture we show how the Israelites and Judah later are unable to fulfill their obligations to the poor because of the moral decay, which affected all spheres of their life. The Servant of YHWH is promised to usher in a new era of social justice. Additionally, in chapter five it is shown that the ideological texture highlights God‘s theological viewpoint characterized by the tension between the two covenants. We have attempted to show from Isaiah 42:1-9 that the theological-ethical understanding of covenant accommodates the Akamba covenant. / AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die verbond in samehang met reg en geregtigheid in Jesaja 42:1-9. Die primêre doel van die studie is om te vra of Ou-Testamentiese navorsing enige relevansie het vir die teologies-etiese verstaan van die verbond in geloofsge-meenskappe in Afrika oor die algemeen, maar ook in die Kambagemeenskap (Kenia) in die besonder. In die ondersoek word sosio-retoriek benut om tekstuele verbande op 'n multi-dimensionele manier te ondersoek. In die toepassing van Robbins (1996a, 1996b) se tekstuele analise op Jesaja 42:1-9, word beide die intra- sowel as die intertekstuele verbande ondersoek ten einde te bepaal watter retoriese strategie ter sprake is. Dit is moontlik om aan te toon hoe die Dienaar van die Here daarop gemik was om reg en geregtigheid op aarde te vestig as relasionele en etiese begrippe. "Reg" herstel beskadigde verhoudings ten einde 'n samelewing in staat te stel om vrede onderling te ervaar. "Geregtigheid" bepaal die morele verhoudings en vereis dat elke lid van die gemeenskap eties korrek optree. Hierdie vereistes is noodsaaklik ten einde 'n samehangende sosiale en kulturele samelewing daar te stel waarbinne die lede mekaar se behoeftes in ag neem. Daar word in hoofstuk drie aangetoon hoe verbond in Jesaja 40 – 55 implisiet en eksplisiet gerekonfigureer word. Hierdie rekonfigurasie vind plaas wanneer die drie begrippe reg, geregtigheid en verbond morele kenmerke ontwikkel wanneer dit saam gebruik word. Sodoende ontwikkel die verpligting om binne 'n verbondsraamwerk sorgsaamheid vir die behoeftes van die onderdrukte te ontwikkel. Vervolgens word in hoofstuk vier aangetoon hoe aandag vir die sosiale en kulturele verbande van Jesaja 42:1-9 uitwys hoe die Israeliete en Judeërs nie instaat was om hulle verpligtinge teenoor die armes na te kom na aanleiding van die morele verval wat alle tereine van hulle lewe beïnvloed het. Die Dienaar van JHWH word belowe ten einde 'n nuwe era van sosiale geregtigheid te vestig. Ten slotte word daar in hoofstuk vyf uitgewys dat die ideologiese verband beklemtoon hoe God se teologiese alternatief gekenmerk word deur die spanning tus-sen twee sieninge van die verbond (onvoorwaardelik sowel as voorwaardelik). Teen die agtergrond is geargumenteer dat Jesaja 42: 1-9 se teologies-etiese herdefiniëring van die verbond 'n Akamba begrip daarvoor akkommodeer.