The main objective of this research is to study the affinities between Brazilian writer Graciliano Ramos (1892-1953) and French philosopher and writer Albert Camus (1913-1961). More precisely, we tend to explores the reflections of camusian revolt in three Ramos' prose works: Barren Lives (1938), Anguish (1936) and São Bernardo (1933). The literary and philosophical direction of existentialism is outlined at the beginning of the thesis. Therefore, the first chapter is devoted to an explanation of Camusian existentialism and his philosophical concept of revolt, not only in his philosophical works, but also in his novels. The subsequent chapter focuses on the life and work of Graciliano Ramos. Thereafter the three aforementioned Ramos' novels are analyzed in order to uncover in them motives of existentialism solitude, anguish, revolt against society ─ all of the more or less interlinked by the problem of incommunicability. Powered by TCPDF (www.tcpdf.org)

This work is a social and cultural history of the participation of enslaved and free Blacks in the Seven Years’ War in British America. It is, as well, an intellectual history of the impact of Blacks’ wartime actions upon conceptions of race, slavery, and imperial identity in the British Atlantic world. In addition to offering a fresh analysis of the significance of Britain’s arming of Blacks in the eighteenth century, it represents the first sustained inquiry into Blacks’ experience of this global conflict. It contends that, though their rhetoric might indicate otherwise, neither race nor enslaved status in practice prevented Britons from arming Blacks. In fact, Blacks played the most essential role in martial endeavors precisely where slavery was most fundamental to society. The exigencies of worldwide war transformed a local reliance upon black soldiers for the defense of particular colonies into an imperial dependence upon them for the security of Britain’s Atlantic empire. The events of the Seven Years’ War convinced many Britons that black soldiers were effective and even indispensable in the empire’s tropical colonies, but they also confirmed that not all Blacks could be trusted with arms. This work examines “Tacky’s revolt,” during which more than a thousand slaves exploited the wartime diffusion of Jamaica’s defensive forces to rebel, as a battle of the Seven Years’ War. The experience of insecurity and insurrection during the conflict caused some Britons to question the imperial value of the institution of slavery and to propose that Blacks be transformed from a source of vulnerability as slaves to the key to the empire’s strength in the southern Atlantic as free subjects. While martial service offered some Blacks a means to gain income, skills, a sense of satisfaction, autonomy, community, and even (though rarely) freedom, the majority of Blacks did not personally benefit from their contributions to the British war effort. Despite the pragmatic martial antislavery rhetoric that flourished postwar, in the end the British armed Blacks to perpetuate slavery, not to eradicate it, and an ever more regimented reliance upon black soldiers became a lasting legacy of the Seven Years’ War. / text

日本於明治時期，由於維新政府所奉行的神道國教化政策，而引發大規模的的佛教排斥破壞運動，史稱廢佛毀釋運動。事件的開端，起源於慶應四年(明治元年、一八六八)政府所頒布的「神佛分離令」。而政府之所以採用神佛分離政策，是因為在明治維新這個動盪的時期，政府的核心領導人物為了樹立以天皇為首之中央集權國家的政治體系，便採用有力的國學者、神道家之理論，來作為強調天皇其神聖的宗教威信、鞏固天皇的正統性及權威性之根據。 然而，當時如此雷厲風行的廢佛毀釋運動，使其衰退的是真宗信仰地區強烈的抵抗運動。而淨土真宗界的僧侶集結信徒發起護法一揆，起身反抗的原因，是出自於對廢佛行為的抗議、僧侶守護自身的生活權、農民對新政策的不了解，或是排擊基督教等因素。 本論文的第一、二章，將針對神佛分離‧廢佛毀釋運動之生成背景做探討。並說明從織豐政權到江戶幕府，權力者是如何打壓宗教勢力，以及論述相關宗教政策制定的意圖及內涵。此外，江戶時代排佛論興起，在此將試舉幾位代表性的排佛論者的論點加以闡述。再者，早在江戶時代，就有部份尊儒排佛的地方大名，積極的整頓領內的寺院神社，尤其以水戶、岡山、會津、長州最為興盛，因此將透過上述四個例子，來瞭解維新以前廢佛毀釋的實際狀況。在經過幕末的動盪時代，甫成立的維新政府在宗教方面，積極推動一連串神道國教化的政策。第三章將探討當時的各項政策，來說明各項政策所蘊含的意圖以及其帶來的影響。第四章的部份，將以真宗信仰繁盛的三個地區，在面對明治政府所施行的新政策時，所發起的護法一揆為例，來一窺其中所蘊含的群眾運動以及宗教運動的性格。 / In the Meiji era, because the Meiji government made Shinto a state religion, opposition and destruction of Buddhism occurred on a large scale in Japan, the so-called Anti-Buddhist Movement (Haibutsu Kishaku). It began in Keiō 4 (Meiji 1, 1868), the time the government announced the Ordinance Distinguishing Shinto and Buddhism. The government applied the separation of Shinto and Buddhism because in the chaotic period of the Meiji Restoration, to build a political system, a centralized government in which the emperor was the top, core leaders adopted authoritative Japanese classical (Kokugaku) scholars and Shinto scholars’ doctrines to enhance the emperor’s religious prestige, legitimacy and authority. As the fierce Anti-Buddhist Movement occurred, it was the strong opposition held by the Shin-Buddhists that weakened the Anti-Buddhist Movement. The Shin-Buddhist monks and followers staged religious revolts for protests against anti-Buddhism, monks’ claims on rights of living, peasants’ unfamiliarity with the new policy, strikes against Christians, etc. Chapter 1 and chapter 2 in this thesis are concerned with the background of the separation of Shinto and Buddhism and the Anti-Buddhist Movement, the illustrations of authorities’ oppression of religion from the Oda-Toyotomi period to the Edo period, and the demonstration of the purpose and the meaning of these religious policies. Besides, anti-Buddhism developed in the Edo period. Some representative anti-Buddhist scholars’ doctrines are examined here. In addition, in the Edo period, some chiho-daimyo who praised Confucianism and opposed Buddhism reorganized Buddhist temples and Shinto shrines in their domains actively, and this occurred very often in the Mito Domain, the Okayama Domain, the Aizu Domain and the Chōshū Domain. The above four cases are examined here to understand the real situation of the anti-Buddhism before the Meiji Restoration. After the chaotic last days of the Edo period (Bakumatsu), the new Meiji government adopted lots of policies to make Shinto a state religion. Chapter 3 is concerned with the analysis of each policy to demonstrate the purpose and the effect of each policy. Chapter 4 is concerned with the examination of religious revolts staged by people who lived in three places where the Shin-Buddhism was popular and faced new policies adopted by the Meiji government to analyze characteristics, mass movement and religious movement, of those religious revolts.

Thesis (Ph. D.)--University of Wisconsin, 1974, with a new preface. / Includes bibliographical references (p. 409-427) and index.

Héritière des anciennes milices du royaume de France, la garde nationale a été officiellement créée en 1791 et était initialement chargée du maintien de l’ordre. Elle connut bien des vicissitudes au gré des régimes qui se sont succédé et fut dissoute en 1852. Devant la menace que la victoire prussienne de Sadowa, en 1866, faisait peser sur la France, Napoléon III créa la garde nationale mobile en 1868 et c’est elle qui, avec la garde nationale mobilisée et les francs-tireurs, suppléa l’armée française, défaite à Sedan et enfermée dans Metz, pour continuer la lutte contre l’envahisseur en 1870-1871. L’arrondissement de Beaune dut lever quatre bataillons et demi qui furent principalement appelés à participer à la défense de Paris et à la répression de la révolte kabyle. À l’instar des corps auxiliaires recrutés dans les autres départements, ces troupes, levées dans l’impréparation la plus totale, ont suscité l’espoir et n’ont pas démérité. À défaut d’avoir pu rétablir la situation en France, elles ont permis qu’à la défaite ne s’ajoute pas la déstabilisation en Algérie. Après la guerre, les anciens de ces corps ont pleinement imprégné la société et contribué à forger l’esprit de revanche. / The National guard was established in 1791 as a direct descendent of the former militias in the Kingdom of France. The National guard was first tasked with policing, and, during the regimes that followed, experienced various ups and downs before disbanding in 1852. In 1868, however, Napoléon III created the garde nationale mobile to address the impending threat from the Prussian victory in Sadowa in 1866. In 1868, the garde nationale mobile supplemented the regular Army, which had suffered defeat in Sedan and had been pinned down in Metz. Alongside the mobilized garde nationale and the franc-tireurs, the garde nationale mobile continued fighting the invasion forces in the years 1870-1871. The arrondissement of Beaune had to form four battalions and a half through levée en masse. These were mainly tasked with the defense of Paris and the repression of the Kabyle revolt. Just like the corps auxiliaires recruited in the other départements, these conscripted troops were thoroughly unprepared, although they did raise hopes and fought bravely. Despite failing to restore the status quo in France, they did ensure that destabilization was not exacerbated in Algeria. After the 1870 war, the veterans of these forces were at the heart of the society and contributed to forge the spirit of revenge.

The aim of my diploma paper is to approximate the period of the divided world in the area of Novohradské hory in South Bohemian region in the twentieth century. The paper is based on many unpublished archive materials, scientific literature and mainly on many interviews with the personal observers living in this area. At first, I try to capture general events at the Bohemian {--} Austrian state boundary from the eldest time to the present. Next chapters deals with the problems of locating border patrols, the lives of members of the Frontier police and the attendance of local people at security of the state boundary. Based on the unpublished materials, the paper introduces destinies of the detained people and the dead who tried to cross the state boundary illegaly. I would also like to mention the main illegal groups of the III. anticommunist revolt, which were operating in the Budweis region, and also the agents of foreign intelligence services. Generally, I try to capture destinies of not only direct victims of the Iron Curtain {--} who were in fact vulnerable runners, but also destinies of soldiers executing compulsory millitary services, who were unfortunatelly forced to execute their national duty {--} to protect the state boundaries of totalitarian regime.

Dispersée dans la multiplicité d'ouvrages qui se nourrissent directement de sa légende et abritent son image, Jeanne d'Arc a réussi à les dépasser tous : peu importent les recherches menées sur les détails de sa vie et qui visent à ébranler l'aspect héroïque de sa mission, sa légende continue à prendre le dessus et répand l'image de la petite fille guerrière et libératrice de la France dans le monde entier. Rarement une figure aura donné lieu à autant d'interprétations différentes, à autant de débats et de récupérations de partis opposés. Symbole de la résistance à toute invasion étrangère et de l'obéissance aux ordres divins, elle n'a cessé de se prêter à d'innombrables rôles et d'exprimer les aspirations les plus contradictoires. Au XXe siècle, l'œuvre de Charles Péguy consacrée à Jeanne d'Arc est une résurrection du personnage de la Pucelle où les données historiques sont prises comme prétexte pour doubler l'acte héroïque de Jeanne d'une portée mythique qui engage le salut de l'humanité entière. À travers le mythe de Jeanne d'Arc, Péguy s'interroge sur le sort de l'humanité, sur le sens caché de l'Incarnation et sur le mystère de la Rédemption : les images se superposent, les mots doublent de sens et derrière le spectacle de la guerre se devinent, plus horribles encore, les cris sourds des âmes damnées. Avec Péguy, Jeanne dépasse son rôle d'héroïne et de sainte au service de la France et des Français, elle cherche le salut de l'humanité à travers celui de son pays. Dès lors et à travers la conception d'une vie humaine, celle de Jeanne, Péguy nous fait assister à la constitution d'un mythe à la fois personnel et universel. / Despite the numerous books that dealt with the legend story of Joan of Arc, still she managed to overcome all the expectations. Regardless the detailed researches done to reinforce the heroic aspect of her mission, her legend continues to spread all over the world the image Joan of Arc the warrior and liberator of France. In the literature rarely a character had given rise to such so different opinions and discussions as Joan of Arc had done. A symbol of resistance against any foreign invasion and obedience to divine commands, she had continued give herself to a countless roles and to be a source of inspiration in most contradictory manner. In the twentieth century, the work of Charles Peguy is a renovation of character of Joan of Arc “The Maid of Orleans”. In his book, Peguy emphasize the heroic mythic part of Jeanne concerning the salvation of whole humanity. Throughout the legend of Joan of Arc, Peguy rise the question about the fait of humanity through the hidden sense of incarnation and the mystery of redemption : the images serve to metaphor, the wards have double meanings and behind the spectacle of war which becoming more and more horrible we can hear the cries of the cursed souls. With the writings of Peguy, Joan overcome her role as a heroine and saint to serve France and the French people, she is looking forward the salvation of the humanity throughout the salvation of her country. Hence Peguy shows us the creation of a personal and universal myth with the help of simple conception of Joan’s humane life.

The thesis deals with critical views of the post-war American society as found in three literary works: Arthur Miller's Death of a Salesman, J.D. Salinger's The Catcher in the Rye and Jack Kerouac's On the Road. The thesis's aim is to introduce briefly the post-war society and then, on basis of text analysis, to provide criticism expressed by each book mentioned above. Divided into four main parts, it describes the post-war situation in the United States (political, social and cultural) and thereafter it focuses on the books itself. It provides a short biographical summary of each author's life but it mainly targets the criticism the book contains. The post-war period was significant because of the change it brought. The society of the 1950s was characterized by many "booms" that contributed to its development. The main features of this period were consumerism and materialism; these were also the principal things subjected to criticism. The question the thesis wants to answer is whether this criticism was justified or not. This objective is realized in the conclusion. Based on all facts provided by the thesis, the answer is that the criticism was justified; however, it is not so easy and it is necessary to read the whole thesis to understand all reasons that led to this conclusion and to think over...

The small, above-ground masonry structures of northwestern New Mexico called "pueblitos" first came to the attention of anthropologists in over a century ago. In 1920, the noted archaeologist A.V. Kidder hypothesized that these masonry structures might have been built by Puebloan refugees fleeing Spanish reprisals in the wake of the Spanish reconquest of New Mexico after the Pueblo Revolt, and he proposed that this hypothesis be tested. Over the next several decades, however, the hypothesis remained untested, but it became both accepted as established fact and the basis for most anthropological, archaeological, and historical reconstructions of Navajo history and cultural development.

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