Uppsatsen grundar sig på mina funderingar kring ämnesplanens syfte för ämnet latin med allmänspråkkunskap och hur det kan nås, speciellt med avseende på vad elever måste lära sig för attkunna sägas ha nått kursplanens mål att ”kunna förstå texter på latin”. För att få ökad klarhet idetta har jag genomfört studiebesök på ett antal gymnasieskolor, där har jag observerat lektioneroch intervjuat lärare. Jag fann att flertalet lärare som ett led i ordinarie kursplanering arbetar medgrammatik enligt vedertaget mönster och traditionell grammatisk terminologi och att flera lärarelåter eleverna möta såväl lärobokstexter som originaltexter i form av exempelvis klassisk poesieller bibellatin. Valet av litteratur och metodik som används förefaller mig vara adekvata för attnå det språkliga kursmålet med tanke på den tid som står till buds på A- och B-kurs.

“The English Inheritance of Biblical Verse” explores the transmission of late antique Latin biblical poetry to England and the subsequent development of the genre in the vernacular. This study offers close readings of the most important contributions to a genre that produced more than twenty major compositions between AD 400 and 1500. For over a millennium, this literature effectively represented the Bible in popular form, yet this is the first study to explore the stylistic and thematic affinities between the Latin and English traditions. Chapter 1 provides an introduction to ‘biblical verse,’ defines the term and offers a broad outline of the genre, including a summary of general stylistic features and critical trends. The first chapter also provides an overview of the subject matter in each of the following chapters. Chapter 2 discusses the Latin beginnings of the genre in the fourth century, beginning with the poetry of Juvencus, whose stylistic choices regarding the appropriation of classical literature establish many of the generic norms for later poets. Among them is Cyprianus, who reflects the Juvencan model in his Heptateuch, while Prudentius, though not a biblical poet per se, anticipates a movement toward stylistic freedom in later versifications of the Bible. Chapter 3 examines the growing stylistic freedom among biblical versifications at the end of late antiquity. Sedulius, Avitus and Arator break the silence imposed by epic conventions of detachment and begin to comment on the underlying significance of biblical episodes such as the crossing of the Red Sea at length. Biblical exegesis and figural allusions to Christ abound in the poetry of this period. Chapter 4 shifts the focus to Anglo-Saxon England and the study of Juvencus, Sedulius and Arator in the monastic schools of the time. Many Anglo-Latin writers, especially Aldhelm, Bede and Alcuin, borrow heavily from the style of late antique biblical verse. My purpose here is to deepen our understanding of the specific ways in which this is the case. Chapter 5 makes another transition, to Old English biblical poetry. My goal here is to explore the ways in which the Latin and vernacular traditions overlap. My approach is mainly stylistic, and I focus in particular on the biblical verse of the Junius manuscript, containaing Genesis A/B, Exodus, Daniel and Christ and Satan. Chapter 6 offers some conclusions about the variety of functions and audiences of this literature. I also suggest what work remains to be done and how knowledge of the Latin tradition informs our understanding of the literature of the Anglo-Saxon period. My goal, therefore, is to examine various ways in which poets of different eras versify the Bible by considering what is omitted from, elaborated upon and unique to a given period or author. Ultimately, I aim to show that Latin and Old English biblical verse have more in common that not and that knowledge of the former enriches understanding of the latter.

Propertius 3.20 is a poem that has received relatively little critical attention for its merits as a poem or its relationship to the poets larger poetic project and to the turbulent era in which it was written. Here, the poem is placed into its literary and cultural context and subjected to a gendered reading influenced by modern feminist theory. Propertius 3.20 uses the language of fidelity and contracts that was traditionally associated with solemn legal ceremonies and agreements in his depiction of a socially illegitimate relationship between a lover and his mistress. The destabilization of relationships caused by the application of this language to the demimonde leads to a problematization of the gender roles of the actors in the relationships. Propertius 3.20 raises issues relevant to the construction of gender in the Propertian corpus and the crisis of masculinity triggered by the rise of Augustus.

“The English Inheritance of Biblical Verse” explores the transmission of late antique Latin biblical poetry to England and the subsequent development of the genre in the vernacular. This study offers close readings of the most important contributions to a genre that produced more than twenty major compositions between AD 400 and 1500. For over a millennium, this literature effectively represented the Bible in popular form, yet this is the first study to explore the stylistic and thematic affinities between the Latin and English traditions. Chapter 1 provides an introduction to ‘biblical verse,’ defines the term and offers a broad outline of the genre, including a summary of general stylistic features and critical trends. The first chapter also provides an overview of the subject matter in each of the following chapters. Chapter 2 discusses the Latin beginnings of the genre in the fourth century, beginning with the poetry of Juvencus, whose stylistic choices regarding the appropriation of classical literature establish many of the generic norms for later poets. Among them is Cyprianus, who reflects the Juvencan model in his Heptateuch, while Prudentius, though not a biblical poet per se, anticipates a movement toward stylistic freedom in later versifications of the Bible. Chapter 3 examines the growing stylistic freedom among biblical versifications at the end of late antiquity. Sedulius, Avitus and Arator break the silence imposed by epic conventions of detachment and begin to comment on the underlying significance of biblical episodes such as the crossing of the Red Sea at length. Biblical exegesis and figural allusions to Christ abound in the poetry of this period. Chapter 4 shifts the focus to Anglo-Saxon England and the study of Juvencus, Sedulius and Arator in the monastic schools of the time. Many Anglo-Latin writers, especially Aldhelm, Bede and Alcuin, borrow heavily from the style of late antique biblical verse. My purpose here is to deepen our understanding of the specific ways in which this is the case. Chapter 5 makes another transition, to Old English biblical poetry. My goal here is to explore the ways in which the Latin and vernacular traditions overlap. My approach is mainly stylistic, and I focus in particular on the biblical verse of the Junius manuscript, containaing Genesis A/B, Exodus, Daniel and Christ and Satan. Chapter 6 offers some conclusions about the variety of functions and audiences of this literature. I also suggest what work remains to be done and how knowledge of the Latin tradition informs our understanding of the literature of the Anglo-Saxon period. My goal, therefore, is to examine various ways in which poets of different eras versify the Bible by considering what is omitted from, elaborated upon and unique to a given period or author. Ultimately, I aim to show that Latin and Old English biblical verse have more in common that not and that knowledge of the former enriches understanding of the latter.

<p>El agotamiento de la Izquierda: subalternidad y soberanía is a comparative project that examines the concept of political sovereignty in a variety of cultural texts in Latin America, including novels, essays and film. The dissertation defines sovereignty as an antagonistic space where the institution of nation-states and the development of capitalist modernization coincide. The dissertation examines basically four cases of social conflict in recent Latin American history where the concept of sovereignty is called into question: the Mexican Revolution (1910-20), the Cuban Revolution (1953-59), national populism in Argentina (1946-55) and the Popular Unity government in Chile (1970-73). The thesis argues for a new understanding of the relation between sovereignty and subalternity and also the relationship between literature and speculative late capitalism as an effect of the exhaustion of the interstate notion of sovereignty.</p> / Dissertation

Since 1871, approximately 150,000 Syrians and Lebanese have immigrated to Brazil, struggling to preserve their Arabic culture and identity even as they have assimilated to Brazilian society. Previous scholars have acknowledged the role of a variety of community institutions in maintaining Syrian-Lebanese identity but have largely ignored the role of religious institutions in this process. My thesis addresses this substantial gap in scholarship by researching and analyzing the role religion plays in creating and maintaining ethnic self-identification in the Syrian-Lebanese colony. I focus on the Orthodox Church, Melkite and Maronite Catholic churches, and Muslims, examining the varied ways in which each group participates in this process today. I discuss the ways religious institutions have changed in response to Brazilian culture and the expectations of the Syrian-Lebanese colony, as well as the relationships between the various religious groups. In contrast to many previous scholars, who de-emphasized religious institutions in the community or argued that they have lost their relevance in contemporary Arab Brazilian culture, I argue that religious institutions, so important in the creation of identity in Syria and Lebanon, have also served as vital arenas in which Syrian-Lebanese in Brazil create, maintain, and contest self-identification. I further demonstrate that although the role of Syrian-Lebanese religious institutions has lessened somewhat in modern Brazilian society, religious groups, each in their own way, continue to reinforce Syrian-Lebanese identity and culture, struggling to maintain the Arab nature of their churches and mosques, even as they welcome Brazilian converts to their faith.

Cultural factors affecting food preference and tarwi consumption in three departments of the Peruvian Andes were evaluated. This study suggests that tarwi consumption in Peru is location specific. Moreover, the contact between lo capitalino and lo serrano affects peoples food preferences. Andahuaylas, which has the least amount of contact with the capital, was the place where tarwi was eaten openly and proudly. Cusco, even though further from Lima, has many new capitalino businesses because of the tourist industry, resulting in shame at the fact that they still eat tarwi. In Ayacucho, the consumption of tarwi has disappeared. Furthermore, Ayacucho suffered more from terrorism than any other department in Peru. Thus, even secondary factors like civil turmoil and tourism, which act indirectly, still modify food preference and dietary choices. Finally, there are cultural factors not always visible to the naked eye, such as whether a food is inherently cold or hot, male or female, or a food fit only for the poor or acceptable for the middle class.

This research explores the political thought of two Latin American intellectuals and party leaders of the 1930s, Pedro Albizu Campos from Puerto Rico and Plínio Salgado from Brazil. During a decade of economic depression and political turmoil, they elaborated nationalist and revolutionary ideologies, and headed two influential political movements, the Partido Nacionalista de Puerto Rico and the Ação Integralista Brasileira, respectively. The interpretation of these experiences benefited from some recent developments in the European field of fascist studies, and in particular from Roger Griffins ideal type of generic fascism as a palingenetic populist ultra-nationalism and Emilio Gentiles notion of political religion. Albizu and Salgado showed a common core of worldviews and values centered on the belief that they were witnessing the peak of a long-term process of moral and material decadence as a consequence of capitalism and liberalism. On this basis, they each proposed a project of spiritual rebirth (palingenesis) to be carried out through the rejection of the foreign, bourgeois model of development, and through the exaltation of what they considered genuine national traits, in particular, race and religion. The Catholic tradition also provided a repertoire of terms, symbols, and principles that they employed to shape their parties as sectarian and hierarchical organizations, subjected to an authoritarian leadership. The comparison of these two converging political discourses strengthens the call for a transnational study of the 1930s Latin American extreme right.

This thesis reinterprets the writings of the Brazilian Catholic intellectual Alceu Amoroso Lima, in particular, his work in the 1930s. A leading Catholic intellectual and one of the most important laymen in the country, Alceu Amoroso Lima became well known for his opposition to the Brazilian dictatorship from 1964-85. The 1930s are a critical era in the development of his beliefs about the Church and social justice; however, he is often characterized as a militant, intolerant conservative during this time. This thesis demonstrates that the 1930s were in fact a crucial moment in the development of the beliefs that would transform him into a famous liberal in the 1960s. His writings of the 1930s contain the genesis of his liberal ideas. These same ideas would become central to international Catholic thought in the development of liberation theology in the 1960s. In Alceus philosophical debates over the nature of humanity and society, the Church and politics, several constant themes emerge. First and foremost was his belief in the importance of liberty and justice, and peaceful change as the method to obtain them. Second, he argued for the need for Church intervention into social issues and he initiated a debate over ecclesiology, specifically to what extent the Church should involve itself in temporal affairs. Finally, he stressed the paramount role of education in shaping the laitys understanding of Church doctrine, believing that a better foundation in Church dogma would prepare them to the face challenges of the modern world.

This thesis examines the impact of the recent recognition of indigenous autonomy in Bolivia on democracy in that country. Over the past several decades, the Bolivian central government has attempted to improve the quality of democracy in the country through reforms aimed at political decentralization and the inclusion of indigenous citizens, the countrys largest, historically marginalized group. In that spirit, President Evo Morales ratified Bolivias newest constitution in 2009, which legalizes self-determination for indigenous communities, upholding their right to define their own local political, economic and judicial systems. Nevertheless, this reform has failed to deepen democracy in the country for two reasons. First, there are inherent tensions between indigenous political systems and liberal democracy. Second, indigenous autonomy has been implemented in a top-down fashion in Bolivia, a process from which indigenous peoples were largely excluded. <p>While I argue that indigenous political systems must undergo several modifications to make them more democratic, these changes should be born out of serious dialogue between the state and indigenous communities, instead of being imposed from above without heeding the observations of indigenous actors. However, in Bolivia, the latter was the case. Thus, I argue, indigenous autonomy has reinforced the marginalization of indigenous peoples in Bolivia, diminishing the quality of democracy.