Biblical and Ancient Studies / D. Litt. et Phil. (Semitic Languages)

A la limite entre le Cameroun et le Nigéria, la région du Faro est une zone d’extraordinaire diversité, tant du point de vue des populations que de la topographie. Pas moins de 13 groupes ethnolinguistiques y sont documentés, qui appartiennent à 3 grands ensembles linguistiques et se répartissent dans la plaine et les montagnes. Les données de la linguistique indiquent que les représentants des langues adamaoua seraient présents dans la plaine de la Bénoué et du Faro depuis environ quatre mille ans. Au niveau de l'ethnohistoire, on sait que les habitants des plaines sous soumis à l’autorité des Foulbé depuis deux siècles. Mais au delà de cette période, de nombreuses zones d'ombre demeurent. L’histoire des populations de cette partie du bassin de la Bénoué avant le 19ème siècle semblait donc hors d’atteinte, car la région du Faro restait vierge du point de vue archéologique. <p>Dans ce travail, j’apporte par le biais d'une approche historique et comparative des éléments susceptible d’expliquer, d’une part la complexité qui caractérise le peuplement du Faro et, d’autre part, la façon dont le peuplement de cette région a évolué au cours du dernier millénaire. Il est également question de faire progresser la réflexion méthodologique, en évaluant la façon dont les modèles obtenus par l’archéologie peuvent être confrontés avec ceux qui se basent sur les traditions orales, les éléments de la culture matérielle actuelle et la linguistique.<p>L’étude des traditions orales a permis de classer par ordre chronologique les éléments historiques importants et d’établir une histoire du peuplement durant ces derniers siècles. Elle confirme qu’il est possible de reconnaître des racines remontant au delà du 19ème siècle à la plupart des groupes qui peuplent encore la région aujourd’hui, ainsi que de nombreuses ruptures dans l’histoire du peuplement du Faro. Contrairement aux travaux antérieurs, la plus importante de ces fractures date du début du 19ème siècle, avec l’occupation des conquérants foulbé, qui ont provoqué l’insécurité généralisée, la division de la région en deux et les plus importantes déportations de populations des plaines vers les montagnes refuges.<p>L’approche archéologique a permis d’établir la première séquence chrono-culturelle du Faro au cours du dernier millénaire. Si la présence d’un peuplement ancien dans la plaine était envisagée, l’étude archéologique apporte la preuve que des communautés humaines vivent dans le Faro depuis environ 1000 ans. A partir du 15ème siècle, des modifications surviennent. Celles-ci se manifestent surtout par l’apparition d’une nouvelle poterie ornée au Blepharis sp. Lorsque l’on compare la carte de distribution des sites associés à cette céramique, au trajet suivi par les Bata, qui remontent le cours du Faro en implantant des villages et à l’aire d’extension des langues tchadiques au Faro, il semble plausible que de nouvelles populations occupent la région vers le milieu du dernier millénaire de notre ère. Pour le 19ème siècle bien documenté par les traditions orales, les données archéologiques viennent renforcer l’idée d’une profonde rupture durant cette période.<p>En abordant l’histoire du peuplement du Faro, il était nécessaire d’examiner le concept de l’ethnicité comme il est classiquement employé dans la région. D’une manière générale, l’étude conforte l’idée qu’il est très difficile d’aborder la profondeur historique des identités des groupes actuels.<p>La confrontation entre les faits des cultures vivantes et les résultats archéologiques a permis d’évaluer les potentialités de raisonnements historique et comparatif. On ne peut que constater, dans cet exemple concret, le grand intérêt qu’il y a à fonder la reconstitution du passé sur de multiples sources. <p> / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

Orientador: Anna Christina Bentes da Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-26T12:22:49Z (GMT). No. of bitstreams: 1 Goulart_Claudia_D.pdf: 2362444 bytes, checksum: 66898c7fa5e37eebef6809fa0abaf88b (MD5) Previous issue date: 2014 / Resumo: Esta tese tem como objetivo geral investigar como a diversidade e a variação linguísticas são tratadas no interior dos Livros Didáticos de Português (LDP) nos anos finais do ensino fundamental. Para tanto, verificamos se o conceito de língua anunciado pelos autores dos LDP nos Manuais do Professor (MP) é coerente com o conceito de língua que está na base das atividades apresentadas nos livros. O desdobramento dessa proposta é verificar se há, nessas atividades, questões que conduzam os alunos a uma reflexão sobre certos fenômenos importantes para se entender a diversidade e a variação linguísticas, já que a concepção de língua assumida pelos autores de LDP é aquela ligada ao processo dialógico, cujo discurso se manifesta por meio de textos e, portanto, de base interacionista. A partir de um corpus formado pelas cinco coleções didáticas recorrentes nos PNLDs de 2005 a 2011, investigamos como esses materiais promovem o conhecimento sobre três aspectos importantes para o desenvolvimento de habilidades, comportamentos e práticas de uso da língua necessárias tanto para o processo de progressão escolar dos alunos como também para a inserção deles no mundo social como cidadãos de uma sociedade democrática, a saber: (i) as relações entre fala e escrita e entre oralidade e letramento; (ii) as questões de norma linguística; e (iii) o estilo linguístico. As análises revelaram haver uma tipologia em relação às atividades: (i) atividades de correção nos diferentes níveis (fonético-fonológico, morfossintático e lexical); (ii) atividades de proposição de exercícios estruturais (exercícios envolvendo ações de substituição; transformação, preenchimento de lacunas e retextualização). Grande parte dessas atividades trabalha as relações entre fala e escrita e entre oralidade e letramento de forma dicotômica, na perspectiva da polarização diglóssica. Tais atividades, sobretudo as que propõem correção (do coloquial para o formal e do oral para o escrito), comprovam a submissão das marcas da diversidade linguística aos processos de padronização/normatização da língua, um dos aspectos linguísticos do processo mais amplo de "legitimação" da violência simbólica de que nos fala Pierre Bourdieu / Abstract: This thesis aims at investigating how diversity and linguistic variations are treated within the Portuguese Textbooks (LDP) at final Elementary School years. Therefore, we analyzed whether the concept of language announced by LDP authors in Teachers¿ Manuals (MP) is consistent with the concept of language that underlies the activities presented in the books. The unfolding of this proposal is to determine whether there are, in these activities, questions that lead students to reflect on some major phenomena for understanding the diversity and linguistic variation, since the conception of language assumed by the LDP authors is that linked to the dialogic process, whose discourse is manifested through texts and therefore have interactional basis. Based on a corpus formed by five teaching collections recurrent from 2005 to 2011 PNLDs, we investigated how these materials promote knowledge of three important aspects for skills development, expertise and practices of language. These skills use is required for students¿ progression process as well as for their membership in the social world, as citizens of a democratic society, that is: (i) the relationship between speech and writing and between orality and literacy; (ii) the issues of linguistic norm; and (iii) the linguistic style. The analyses revealed that there was a typology in relation to the activities: (i) remediation activities at different levels (phonetic, phonological, morphosyntactic lexical); (ii) proposal of structural exercise activities (replacement actions, processing, filling gaps and retextualization exercises). Most of these activities work out the relations between speech and writing and between orality and literacy in a dichotomous fashion, from a diglossic polarization perspective. Such activities, especially those that propose correction (from colloquial to formal and from oral to written), prove the linguistic diversity marks submission to standardization/normalization processes of language, one of the linguistic aspects of the wider process of symbolic violence "legitimation" mentioned by Pierre Bourdieu / Doutorado / Linguistica / Doutora em Linguística

This study focuses on the teaching of Indigenous African Music (IAM) in Zimbabwean primary schools, and proposes a new Experiential Open Class Pedagogy relevant to its multicultural contexts. A postcolonial theoretical paradigm informs the discussion of secondary literature, and the analysis of empirical data obtained through the following methods: interviews, lesson observations, focus group discussions, and the analysis of teaching documents. Case studies were conducted at ten schools in the Gweru district of Zimbabwe. These schools were chosen from a mix of urban, peri-urban, and rural communities. The findings show the continued effects of colonialism on IAM teaching practices and pedagogy. The effects of globalization and the high levels of migrancy in and out of Zimbabwe are discussed as factors shaping the teaching of IAM. Formal models of learning have undermined the status of IAM in favour of Western classical music. Recognizing this bias, but also the fact that culture is dynamic, this study strikes a balance by proposing a new pedagogy that integrates Western and African approaches to music education. The study findings feed into the development of a new hybridised model called the Experiential Open Class Pedagogy (EOCP), which is suitable for multicultural contexts. This pedagogy encourages learners to use their personal experience of IAM practices in the home, and to draw on expertise from their local communities. The participation of children and their elders in the community contributes to the openness of the learning process. A combination of learning at home, in communities, and in classrooms is vital in utilising all the critical avenues to acquiring knowledge and experience of IAM. Recommendations on policy and practice in Zimbabwean primary school education offer solutions to the present challenges. It is important for teachers to be active stakeholders in documenting the very IAM practices they teach by carrying out research, and through continuous improvement initiatives in multicultural contexts. / Art History, Visual Arts and Musicology / D. Phil. (Music)

Book review of the collection titled ´East African literature: Essays on Written and Oral Tradition´ edited by J.K.S. Makokha, Egara Kabaji and Dominica Dipio

This thesis examines narrative strategies and the representation of trauma in Toni Morrison's trilogy consisting of Beloved, Jazz and Paradise. Morrison's novels illustrate the black experience in the US throughout history; the trilogy begins in the 1870's with Beloved and continues through 1920's in Jazz to 1970's in Paradise. The main focus of this thesis is the exploration of the narrative strategies in the connection to trauma in order to showcase how Morrison manipulates the narrative to draw attention to the unheard traumatic experiences of black people, and consequently criticises the racist master narrative. Beloved depicts the immediate impact of slavery, and the following two novels expose how the underlining traumatic effects of slavery are reproduced long after its abolishment. Selected theoretical approaches to narrative and trauma are introduced in the first chapter. Mieke Bal's approach to narrative, combined with Henry Louis Gates Jr.'s African- American literary theory described in The Signifying Monkey, provides the basis for the analysis of the use of voice, narrative structure, retroversion, and repetition in the trilogy. The postcolonial view of trauma, informed mostly by Judith L. Herman's Trauma and Recovery: The Aftermath of Violence from Abuse to Political Terror, is...

Die Studie bietet Einblicke in die Geschichte des kenianischen Hochlands aus linguistischer bzw. dialektologischer Perspektive. Als Grundlage dient eine Fülle an empirischen Sprachdaten für alle Varietäten, die unter dem Label Central Kenya Bantu (E50) zusammengefasst werden, darunter Gikuyu, Kamba und Meru. Die Dissertation gliedert sich in drei Teile: Mithilfe von Dialektometrie und multidimensionaler Skalierung werden die Sprachdaten in einem ersten Schritt einer umfassenden quantitativen Analyse unterzogen (dialektologische Vermessung). Dadurch lässt sich die phonologische und lexikalische Ähnlichkeit zwischen den Sprachen und Dialekten ermitteln. Dies ergibt eine Klassifikation des Zentralkenia-Bantu, die eine synchrone Dreitteilung in „Western“, „Eastern“ und „Kamba“ zeigt. Die qualitative Analyse untersucht in einem zweiten Schritt, inwiefern Vererbung und Sprachkontakt zum synchronen Profil der zentralkenianischen Bantusprachen beigetragen haben. Ein letzter Schritt gleicht die linguistischen Ergebnisse mit historischen Erkenntnissen aus den oralen Traditionen der Region ab. So können einige der sozio-historischen Prozesse spezifiziert werden, die in den vergangenen 500 Jahren prägend für die Region rund um den Mount Kenya waren. / This study provides insights into the history of the Kenyan Highlands from a linguistic (dialectological) perspective. It relies on a vast amount of empirical language data that covers all varieties subsumed under the label Central Kenya Bantu (E50), among them Gikuyu, Kamba, and Meru. The thesis is divided into three parts: The first part offers a thorough quantitative analysis (dialectological survey) by means of dialectometry and multidimensional scaling. Here, it is assessed to which degree the different varieties share their phonological and lexical inventory. This allows us to establish a synchronic classification of Central Kenya Bantu showing a split into the groups Eastern, Western, and Kamba. Second, the qualitative dialectological analysis investigates the ways in which inheritance and language contact contributed to the synchronic profile of Central Kenya Bantu. Finally, the linguistic findings are correlated with historical accounts gathered through a study of local oral traditions. This enables us to specify some of the socio-historical processes that shaped the various communities in the vicinity of Mount Kenya over the past 500 years.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu. / This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition. / Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is. / Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga. / Art History, Visual Arts and Musicology / D. Litt. et Phil. (Art History)

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal