abstract: The coyote of the natural world is an anthropomorphic figure that occupies many places within Southwestern Pueblo cultures in oral traditions as well as the natural environs. The modern-day coyote is a marginalized occupant of Southwestern milieu portrayed as an iconic character found in cartooned animations or conceptualized as a shadowed symbol of a doglike creature howling in front of a rising full moon. Coyote is also a label given to a person who transports undocumented immigrants across the United States–Mexico border. This wild dog is known as coyote, Coyote, Canis latrans, tsócki (Keresan for coyote), trickster, Wylie Coyote, and coywolf. When the biology, history, accounts, myths, and cultural constructs are placed together within the spectrum of coyote names or descriptions, a transmergent materiality emerges at the center of those contributing factors. Coyote is many things. It is constantly adapting to the environment in which it has survived for millions of years. The Southwest landscape was first occupied by rudimentary components of life evolving into a place first populated by animals, followed by humans. To a great extent, the continued existence of both animals and humans relies on their ability to obtain food and find a suitable niche in which to live. This dissertation unpacks how the coyote that is embedded in American Pueblo literature and culture depicts a transmergent materiality representing the constantly changing human–animal interface as it interprets the likewise transformative state of food systems in the American Southwest in the present day. / Dissertation/Thesis / Doctoral Dissertation English 2019

Ce travail s’est donné comme but d’analyser un corpus de presse écrite constitué de sept titres allemands et de sept titres français datant de 2006, en vue de répertorier tous les phénomènes de langue de conception parlée [terminologie Koch-Oesterreicher 1985 et 1990, aussi: oralité] à l’intérieur de ce corpus et ce afin d’observer le degré de perméabilité des différents titres vis-à-vis de ces phénomènes et les normes scripturales journalistiques en vigueur dans les deux pays. Pour ce faire, il a été dressé un inventaire de catégories permettant de passer au peigne fin le corpus pour en recueillir, dans une banque de données, les phrases-tokens présentant au moins un trait de langue de CONCEPTION parlée- d‘oralité. Ces catégories servant de filtre ont été arrêtées suite à l‘élaboration, dans la première partie du travail, d‘une liste contenant les caractéristiques observables dans les langue! s orales, de conception parlée, des deux pays. Les résultats sont interprétés dans une optique tridimensionnelle: celle du cadre énonciatif, celle du contrat de communication et celle de l‘oralité fictive. Une analyse plus détaillée de chaque catégorie se trouve par ailleurs en annexes [annexes n° 1, tome II]. Il s‘avère alors que les magazines pour jeunes sont très réceptifs en matière de phénomènes d‘oralité et que la langue de la presse allemande y est plus ouverte que son correspondant français / This paper has aimed to analyze a corpus of print media made of seven German and seven French 2006 newspapers and magazines in order to make an inventory of all those phenomena of spoken language [terminology by Koch-Oesterreicher 1985 and 1990, also: oral language] inside it so as to look at how pervious the different titles are vis-à-vis these phenomena and so as to judge about the journalistic norms currently ruling in both countries. To do so, the author has elaborated an inventory of different categories allowing to comb the corpus to gather those sentences [tokens] into a data base which presented at least one item of spoken language. The aforesaid categories working as filters have been acquired as a result of the elaboration, in the first part of this paper, of a list of caracteristics observable in the spoken languages of the two countries

Esta tese apresenta uma reflexão filosófica sobre a retomada epistemológica representada pela Produção Partilhada do Conhecimento. Ao contrário do saber universitário, marcado pelo uso da razão metódica originada no Iluminismo no século XVII, que distingue sujeito de objeto, a Produção Partilhada do Conhecimento busca a interatividade entre estatutos epistemológicos distintos, onde sujeitos tornam-se ao mesmo tempo objetos. A partir da análise do encontro entre os saberes da oralidade em culturas tradicionais, e o saber racional metódico da ciência universitária, a passagem da oralidade à escrita no processo de colonização das Américas e o uso da hipermídia no século XXI, o trabalho apresenta contribuições de Hans-Georg Gadamer, Jürgen Habermas e Paul Ricoeur quanto à necessidade de uma hermenêutica que estabeleça o entendimento entre culturas distintas, e enfim demonstra como a hipermídia representa um intermeio adequado pelo qual esta hermenêutica se expressa, ilustrando com exemplos de casos como o do pesquisador Caio Lazaneo junto a comunidades indígenas, e o trabalho dos pesquisadores do Instituto Socioambiental junto às comunidades quilombolas do Vale do Ribeira. / This thesis presents a philosophical reflection on the epistemological recovery represented by the Shared Production of Knowledge. Contrary to university knowledge, marked by the use of methodical reason originated in the Enlightenment in the seventeenth century, which distinguishes subject from object, the Shared Production of Knowledge seeks the interactivity between distinct epistemological statutes, where subjects become objects at the same time. Based on the analysis of the meeting between oral knowledge in traditional cultures and the methodical rational knowledge of university science, the transition from orality to writing in the colonization process of the Americas and the use of hypermedia in the 21st century, the work presents contributions of Hans-Georg Gadamer, Jürgen Habermas and Paul Ricoeur on the need for a hermeneutic that establishes the understanding between distinct cultures, and finally demonstrates how hypermedia represents one intermedia by which this hermeneutic is expressed, illustrating with examples of cases like the researcher Caio Lazaneo with indigenous communities, and the work of researchers from the Socioambiental Institute with the quilombolas (descendants of enslaved Africans) communities of the Vale do Ribeira.

Orientador: Norma Wimmer / Banca: Kenia Maria de Almeida Pereira / Banca: Nelson Luis Ramos / Resumo: O propósito desta dissertação é buscar compreender a história, a respeito da oralidade e a memória, bem como sua adequação ao gênero conto em A cidade e a infância do escritor angolano, José Luandino Vieira (2007). Neste sentido, ocorrerá esclarecimento entre a literatura de Luandino e a cultura angolana, com narrativas curtas e elementos advindos do mundo social dos musseques de Luanda, onde Luandino viveu desde criança, quando chegou de Portugal. Essa obra mostra, de maneira clara, a importância da oralidade como resgate dos antepassados e dos sonhos interrompidos na infância com metáforas fortes e marcantes. A coletânea apresenta o ponto chave de ruptura e mudança estética iniciada pela literatura de Luandino Vieira, apresentando contos curtos, sentimentos e situações ocultos até então, como a pobreza, a exploração, a miséria, a segregação, a imposição colonial e o preconceito. Esses elementos foram a mola impulsora do grande vigor na revolução literária angolana, e assegurou denúncias e diálogos entre a literatura e a história, destacando problemas sociais e revendo a cultura de um povo visando resgatar valores. Esses elementos serão analisados e apresentados considerando a tríade sociedade/cultura/literatura, que se fundamenta, no plano social, na imposição política dos colonizadores, no plano cultural, no resgate e na resistência em preservar os valores da ancestralidade, e, no plano literário, na afirmação de um sistema próprio de literatura, com introdução da língua... / Abstract: The purpose of this master thesis is to understand the history, orality and memory, as well as to its appropriateness to the short story genre in A cidade e a infância by the Angolan writer, José Luandino Vieira (2007). In this sense, there will be a clarification between Luandino Literature and Angolan culture, including short narratives and social world elements of Luanda Mosques, where Luandino lived since he was a child, when he arrived from Portugal. This work clearly shows the importance of orality as ancestors registers and the interrupted childhood dreams with Strong and striking metaphors beyond. The collection presents the key point of rupture and aesthetic change that has initiated by Laudino Vieira Literature, presenting short stories that reveal feelings and situatiations that were hidden such as poverty, exploitation, misery, segregation, colonial imposition and prejudice. These elements were the driving force behind the Angolan literary revolution, and it ensured denunciations and dialogues between literature and history, highlighting social problems and reverting Angolan culture that was still obscure. These elements will be analysed and presented in a triad form society/culture/literature, wich proceeds, in a social terms, the political imposition of the colonizers, in the cultural plane, the rescue and resistance in preserving the ancestry values, and in the literary plane, the confirmation of its proper literature system with the introduction of the ... / Mestre

Les travaux entrepris pour cette thèse s’inscrivent dans le cadre de la philosophie de l’éducation. Plus spécifiquement, ceux-ci traitent de la thématique de l’éducation et de la formation comparée.L’objectif est de démontrer que la reconversion de la culture orale à la culture écrite est possible. Notamment dans le cas de l’immigré venu d’Afrique (culture orale) pour s’établir en France (culture scripturale). Ces travaux ont la prétention de relever, entre autres, les conséquences du passage de l’oral à l’écrit sur la vie du migrant, mais également sur l’environnement hôte.En d’autres termes, que devient le migrant, le voyageur, l’aventurier, après avoir posé ses valises à destination ? Ce dernier perd-t-il sa culture d’origine ou l’enrichit-elle avec de celle du pays d’accueil ? Qu’apporte-il en retour au pays d’accueil ?Autant de questions qui conduisent à rechercher les enjeux du voyage que décide d’entreprendre le migrant africain.La démarche de voyager s’inscrit dans la tradition humaniste. Cette dernière qui dévoile les deux visions du voyage s’appuie sur une aspiration à des droits et une projection dans l’espace liée au cosmopolitisme. Ainsi, deux courants de pensées s’annoncent d’ores et déjà : les « proficiens » et les « peregrinans ».Dans tous les cas, le migrant appelé à faire le récit de son aventure, témoigne d’une expérience significative personnelle soit d’enrichissement, soit de métamorphose, soit encore de dépouillement, d’ascèse, de délivrance et de conversion. Comment pourrait-il en être autrement ?Cette exigence prend un accent particulier quand il s’agit d’opérer un choix linguistique. Celui du passage de l’oralité à la scripturalité. Se faisant, on ne peut parler d’immigration sans expliquer les rapports qu’entretiennent l’écriture et l’oralité qui sont des questions substantielles à sa compréhension.Une aventure humaine qui ouvre sur un entre-deux culturel où les tensions et les défis constituent l’essentiel de la vie du migrant pour son insertion. Avec ses hauts et ses bas, avec ses joies et ses peines, ces tensions et ces défis qui vont se traduire par des phénomènes de rejet, de sentiment d’exclusion sociale, d’acculturation à l’écrit, de transculturation, de différenciation de rapports à la réalité et au savoir.THESE DE DOCTORAT Henri OKAIGNEUniversité PARIS 8 4 Novembre 2018A travers ces récits de vie, ces témoignages et ces trajectoires individuelles qui tiennent également compte de l’écriture comme mode de narration de ses pérégrinations, le migrant exprime ses difficultés. L’écriture devient alors pour lui, un lieu de repli sur soi, un refuge.Pour passer toutes ces réalités théoriques au banc de l’essai, un retour au bercail en Côte d’Ivoire a été nécessaire pour procéder à une enquête qualitative. L’objectif étant le choix d’orientation de la vie et les critères d’insertion du migrant au regard de l’utilisation qu’il fait de sa langue maternelle en France. Son rapport singulier à la pratique de l’oralité qui s’inscrit dans la tradition culturelle de la Côte d’Ivoire et les influences que celle-ci pourrait avoir sur son insertion.Les techniques de recueil des données telles que la triangulation et le choix d’un échantillonnage représentatif ont été préférées. Il s’est agi d’utiliser le récit des migrants comme support d’une enquête sous forme d’entretiens compréhensifs ou narratifs semi-directifs, de découvrir les récurrences qui s’y cachent afin de construire un modèle.Une enquête qui mènera à la compréhension de ce qui, dans les usages linguistiques du migrant, reste attaché à des formes incompatibles (tensions) avec son monde nouveau, son pays d’accueil qu’il doit surmonter (défis).Les conclusions des analyses des données conduiront sur des pistes pour le dégagement des compétences professionnelles en vue de l’accompagnement de ces migrants. / The works which we began for this thesis join within the framework of the philosophy of the education. More specifically, these deal with the theme of the education and with the compared training.We assign for objective to demonstrate that the retraining of the oral culture in the written culture is possible. In particular in the case of the immigrant come from Africa (oral culture) to become established in France (scriptural culture). It is a question meets it between two cultures: the oral culture and the written culture. These works claim to be able to raise, among others, the consequences of such a change on the life of the migrant in his host country.In other words, that becomes the migrant, the traveler, the adventurer, having put down his/her suitcases in destination ? Did the immigrant loses his culture of origin or does he enrich him with of that of the host country?So many questions which finally return to the stakes in the journey on which decides to begin the African migrant.This approach to travel joins in the humanist tradition. The latter which reveals both visions of the journey leans on an inhalation in rights and projection in the space bound to the cosmopolitanism. So, we shall have on one side, "proficiens" and on the other one, "peregrinans".In every case, the migrant who is called to tell the story of his adventure, shows of a personal significant experiment either enrichment, or metamorphosis, or still a perusal, an asceticism, a delivery and a conversion. How could it be otherwise?This requirement takes a particular accent when it comes to operate a linguistic choice. That of the passage of the oral character in the scripturality. Being made, we cannot speak about immigration without explaining the relationships that maintain the writing and the oral character which are substantial questions in his understanding.A human adventure which opens on a cultural intervening period where the tensions and the challenges establish the main part of the life of the migrant for its insertion. With his tops and his bottoms, with his enjoyments and his punishments, these tensions and these challenges are going to be translated by phenomena of rejection, feeling of social exclusion, acculturation to the paper, of transculturation, differentiation of relationships in the reality and in the knowledge.THESE DE DOCTORAT Henri OKAIGNEUniversité PARIS 8 6 Novembre 2018Through these narratives of life, these testimonies and these individual trajectories which also take into account the writing as the mode of story of its wanderings, the migrant expresses his difficulties. The writing becomes then for him, a place of withdrawal, a refuge.To cross all these theoretical realities in the bench of the essay, we had to surrender on the ground in Ivory Coast to proceed to a qualitative investigation. The objective being the choice of orientation of the life and the criteria of insertion of the migrant with regard to the use which it makes of his mother tongue in France. His singular relationship in the practice of the oral character which joins in the cultural tradition of Ivory Coast and the influences which this one could have on her insertion.The techniques of data collection such the triangulation and the choice of a representative random sampling were preferred. It is a question for us from the narrative of the migrants as the support of our investigation in the form of conversations comprehensive or narrative semi-directive, of discover the recurrences which hide from it to build a model.So, we shall reach the understanding of what, in the linguistic uses of the migrant, remains attached to incompatible tensions with his new world, its host country that he has to surmount challenges.The conclusions of data analyses will lead us on runways for the release of the professional skills with the aim of the frame of these migrants.

<p>Unusually for the Hebrew Bible, the book of Jeremiah contains a high number of references to writers, writing, and the written word. Written during the exilic period, the book demonstrates a key moment in the ongoing integration of writing and the written word into ancient Israelite society. Yet the book does not describe writing in the abstract. Instead, it provides an account of its own textualization, thereby blurring the line between the narrative and the audience that receives it and connecting the text of Jeremiah to the words of the prophet and of YHWH. </p><p> To authenticate the book of Jeremiah as the word of YHWH, its tradents present a theological account of the chain of transmission from the divine to the prophet, and then to the scribe and the written page. Indeed, the book of Jeremiah extends the chain of transmission beyond the written word itself to include the book of Jeremiah and, finally, a receiving audience. To make the case for this chain of transmission, this study attends in each of three exegetical chapters to writers (including YHWH, prophets, and scribes), the written word, and the receiving audience. The first exegetical chapter describes the standard chain of transmission from the divine to the prophet to the scribe, demonstrating that all three agents in this chain are imagined as writers and that writing was a suitable conduit for the divine word. The narrative account of Jeremiah's textualization is set forth, with special attention to the way in which the narrative points beyond itself to the text of Jeremiah itself. The second exegetical chapter builds upon this argument by attending to the written word in Jeremiah, pointing especially to Jeremiah's self-references (e.g. "in this book," "all these words") as a pivotal element in the extension of the chain of transmission beyond the words in the text to the words of the text. Finally, the third exegetical chapter considers the construction of the audience in the book of Jeremiah, concluding that the written word, as Jeremiah imagines it, is to be received by a worshipping audience through a public reading.</p> / Dissertation

This thesis examines the Historical Critical method and its opponent Deconstruction in relation to the Logos tradition from the perspective of Orality-Literacy Studies. The resultant paradigm seeks to revise the logical procedures underlying the Historical Critical method and Deconstruction, so as to approximate the media realities that underlie the Logos tradition and its power for resistance. The first part of the thesis undertakes a detailed historical critical analysis of the Logos tradition and the proposed religious influences in the Gospel of John. The Historical Critical Method of the Logos has focused exclusively on written text, i.e.Words committed to chirographic space. This analysis is followed by a critical analysis of the Logos-Hymn, which is followed by an indepth exegetical study ofJohn's Prologue (1: 1-18) in locating the form and character of the Logos-Hymn. The Logos tradition will serve as bedrock in understanding the polemic in Chapters five and six and its relationship to John's Prologue (1: 1-18) in the Gospel of John and that of primarily! oral communities prior the 1994 democratic era in South Africa. The second part of the study will focus on Derrida' s Deconstruction critique of the metaphysics of presence against the Logos which presents as a leading case for Logocentrism. Deconstruction should be seen as a series of recent displacements among philosophy, literary criticism and Biblical studies. Current reaction to Derrida in philosophy and literary criticism includes enthusiastic acceptance but also hostility and rejection from academic humanists who perceive him as a threat to their metaphysical assumptions. Reaction from Biblical scholars could be similarly negative, although most of Derrida's writings should stimulate them to a healthy rethinking of their positions. Derrida's insistence that meaning is an affair of language's systems of difference "without positive terms" and his proposition that writing is prior to speech are two main elements in his attack on the foundations of Western metaphysics and its 'logocentric' convictions that we can experience meaning in 'presences' removed from the play of differential systems (Schneidau 1982:5). Derrida repudiates the classical logos behind this assumption but also the Christian Logos, yet the Biblical insistence on our understanding of ourselves in relation to a historical past, rather than in terms of a static cosmic system, breaks with the tendencies of logocentrism and allows us to align Derrida and the Bible. This radical way of appropriating history, without the possibility of reifications of various sorts, should lead Biblical scholars further into kerygmatic reflection. Derrida's deconstruction demonstrates the dubious status of ordinary language, literal meaning, and common sense thinking and invites us to see the illusory metaphysics behind the written text, a metaphysics that some Biblical structuralists seem to accept uncritically. It is these metaphysical analyses of the Word that unravel the binary opposition between the spoken Logos and that of the written text and its relation to meaning and representation in the reality of primarily oral cultures. The third part of the thesis will focus the attention on tradition perceived as transmissional processes towards a means of communication in primarily oral cultures. In the place of the Historical Critical Method and Deconstruction henneneutics of the Logos tradition, an oral thesis is developed which will focus on an Anthropology of Liberation. The Logos can be seen as a liberating force for primarily oral communities against the falsely constructed realities of the written text in our South African context. The written text has played a major role in the social engineering of segregation and social boundaries by the Apartheid government in South Africa. It is suggested that Orality-Literacy research is an appropriately inclusive metaphor in understanding the Logos as a collective memory for primarily oral cultures shared by hearer and speaker alike. Orality-literacy helps us to understand the literary dynamics between speech and writing and to dialogue with the history of the 'Other' or those from the 'otherside, 'the marginalized and the dispossesed. Finally this thesis suggest that the discourse of the 'Other' is able to produce meaning and representation in the construction of knowledge, and is a discourse that is shared by hearer and speaker alike. / Thesis (Ph.D.)-University of Natal, Durban, 2002.

Oral Theory, which is the discipline that studies the oral tradition, has been characterized as a literary anthropology, centered on essentially two notions: tradition on the one hand, literature on the other. Though emphasis has moved from an initial preoccupation with oral textual form (as advocated by Parry and Lord) to concerns with the oral text as social practice, the anthropological / literary orientation has generally remained intact. But through its designation of a traditional 'other' Oral Theory is, at best, a sub-field of anthropology; the literature it purports to study is not literature, but anthropological data. This undermines the existence of the field as discipline. In this study it is suggested that the essence of orality as subject matter of Oral Theory - should be seen not in the origins of its creativity (deemed 'traditional'), nor in its aesthetic process / product itself ('literature'), but in its use of language deriving from a different 'auditory' conception of language (as contrasted with the largely 'visualist' conception of language at least partly associated with writing). In other words, the study of orality should not be about specific oral 'genres', but about verbalization in general. In terms of its auditory conception, language is primarily defined as existing in sound, a definition which places it in a continuum with other symbolical / meaningful sounds, normally conceptualized as 'music'. Linguistics, being fundamentally scriptist (visualist) in orientation, fails to account for the auditory conception of language. To remedy this, Oral Theory needs to set itself up as an 'aural linguistics' - implying close interdisciplinary collaboration with the field of musicology - through which the linguistic sign of orality could be studied in all its particularity and complexity of meaning. / Thesis (Ph.D.)-University of Natal, Durban, 1996.

Adult Mother-Tongue Literacy learning is a universal problem as readily available statistics indicate. In this study, I explore various aspects of adult Mother-Tongue Literacy learning, including: • a profile of a Learner typical of those who attend the Pinetown Welfare Society Adult Literacy Programme; • some indication of the success of literacy programmes around the world; • the kinds of problems experienced by Learners in the Kwadabeka Literacy Project attached to the Pinetown Welfare Society; • some relevant theoretical concepts which underpin adult learning, and particularly the learning of literacy in adults; • the perceptions of Marcel Jousse on the effect of non-literate and semi-literate milieux on the capacities of Learners; • suggestions as to how an improved understanding of the capacities of Learners can influence the choice, design and presentation of Literacy teaching and learning materials; • examples of those aspects of current programmes which answer the needs identified by Marcel Jousse. In the conclusion, I suggest: • how the theories of Marcel Jousse can be further explored and applied in the area of Mother-Tongue Literacy learning, and to a definition of literacy; • how the needs identified by Marcel Jousse can be further accommodated; • what kinds of materials need to be introduced to make Mother-Tongue Literacy less problematic and more accessible to its Learners; • how an evaluation of the Pinetown Welfare Literacy Programme might assist in improving Mother-Tongue Literacy learning. / Thesis (M.A.)-University of Natal, 1998.

Abstract not available. / Thesis (M.A.) - University of Natal, Durban, 2000.