The Iranian artist Shirin Neshat has been living in self-imposed exile since the late 1970s, as she chose not to return to her home country following the ‘79 Islamic Revolution. Through her works Neshat examines Iran before and after the revolution and follows political and civil transformations through strong photographs of women in her country of birth.  My own use of the term exile deals with the analysis of the state of exile in relation to artistic work as a globalized and underlying motivation for art and artists. The new definition of exile is analyzed in relation with the artist’s photographs and the verbal and visual statements. The verbal and visual photographs in the work of Neshat are related to the term exile through different allegories and metaphors that are to be found in lyricist Rumi’s classical poetry, the Bible and the Quran. The artist’s use of the visual photographs where women appear with hijab covering their hair and with weapons in their hands- in some pictures without any audience at all, in others decorated with different calligraphic texts- are combined with the verbal photograph which is created through music (song) and language. The verbal and visual statements complete one another in a united effort to visualize exile as a term, therefore every attempt to separate these two a part, will inevitably deprive the audience of the statement itself, which is in this case the psychoanalytical inner exile. One does not have to be outside her home to feel the state of exile; it can be felt mentally even if one is at home. The inner exile is a global experience. This form of exile is born when the community is categorized from two extremes, with one side of the equation possessing power and the other being classified as weak and ”the other”. I use the status of women in Iran as an example in my investigation, where women are at home but are still very much outside of it, alienated for their gender (sex).

This thesis seeks to explore the points of dissonance and resonance around the understanding and deployment of the term 'religion' between Human Rights Watch, and the government of the People's Republic of China. In doing this, it is highlighted that a fundamental disjunction exists in the meaning of, and the boundaries of, the word 'religion' between these two groups. The space that this difference creates makes discussions on religion and religious freedom between these two groups extremely problematic, primarily because Human Rights Watch seeks to protect the right to religious freedom of groups and individuals that the Chinese government does not consider ‘religion’, but that Human Rights Watch demands they should. This thesis addresses the question of the role of social and cultural relativism in the defining, and the subsequent role in defending, of the term and contents of 'religion'.

Thesis (Ph.D.)--Georgetown University, 2007. / Includes bibliographical references.

Thesis (Ph. D.)--University of Texas at Austin, 2005. / Vita. Includes bibliographical references.

Thesis (Ph. D.)--University of Hong Kong, 2006. / Title proper from title frame. Also available in printed format.

Submitted by Viviane Lima da Cunha (viviane@biblioteca.ufpb.br) on 2018-01-31T12:57:23Z No. of bitstreams: 1 arquivototal.pdf: 2978857 bytes, checksum: b390019002d6aafd5354ca16dc9030be (MD5) / Made available in DSpace on 2018-01-31T12:57:23Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2978857 bytes, checksum: b390019002d6aafd5354ca16dc9030be (MD5) Previous issue date: 2016-12-05 / Those intellectuals in Western modernity who exempted themselves from the Orientalist intellectual vanguard position did so, in part and in fact, once they were deeply involved with Eastern philosophy (especially, the Indian); undeniably in greater number among the Germans. This German intellectual look, along with a clear indomania, remained almost completely apart from the imperialist exploratory justifications, so attractive to the British and the French minds, as Said’s Orientalists, those explored by literary dictates and other Orientalists presented by him. Therefore, we confirm and disagree, at the same time, with the author of Orientalism on a fundamental point: Germany has opposed orientalisms. One, to a lesser extent, based specifically on Hegel’s communicating vessels (coming from some English and French), which confirms Said’s thesis; the other, and here under the particular look of Max Weber, opposed to the imperialist and modernist Orientalism. Given this premise, we deal with a fruitful and broad intellectual understanding, under the Weberian look, with respect to the transmission of ideas that took place in the nineteenth and early twentieth centuries, the so-called East India towards West Germany. Nevertheless, we have the following central problems: what would Weber's interests be? What and how did he present the Indian religions? Was he a mere influencer of Orientalism, as Said claims? Another Eurocentric adventurer and rationalist when it comes to an oriental culture? About the the first two questions, our research points to deep intellectual interests on the part of the German, far beyond what was expected; on the other questions, the answer is notably negative, since Weber will go beyond his time in many respects and will have unprecedented concerns, conclusions and amplifications regarding the indological analysis. Besides, he was not oblivious and submissive to the reports and analyzes coming from England and France, much less to the rationalist European and modern dictates that propagate the idea of being "better" than other times and other cultures. / Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar intelectual alemão, junto a uma indomania evidente, manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, em menor proporção, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, e aqui sob o olhar particular de Max Weber, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos de um entendimento intelectual frutífero e amplo, sob o olhar weberiano, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. Não obstante, temos os seguintes problemas centrais: quais seriam os interesses indológicos de Weber? O que e como ele apresentou as religiões indianas? Seria ele um mero influenciador do orientalismo, como assim apregoa Said? Mais um aventureiro eurocêntrico e racionalista em torno de uma cultura oriental? Para as duas primeiras questões, nossa pesquisa aponta para interesses intelectuais profundos por parte do alemão, muito além do esperado; para as demais, notadamente não, já que Weber irá além de seu tempo em muitos aspectos e terá preocupações, conclusões e amplificações inéditas em relação à análise indológica; além de não ficar omisso ou submisso aos relatos e análises advindas da Inglaterra e França, muito menos aos ditames racionalistas europeus e modernos que propagam a ideia de serem “melhores” a outros tempos e a outras culturas.

This thesis develops a pragmatic theory of metaphors and slurs. In the pragmatic literature, theorists mostly hold the view that the framework developed by Grice is only applicable to the sentence-level pragmatic phenomena, whereas the subsentential pragmatic phenomena require a different approach. In this thesis, I argue against this view and claim that the Gricean framework, after some plausible revisions, can explain subsentential pragmatic phenomena, such as metaphors and slurs. In the first chapter, I introduce three basic theses I will defend and give an outline of the argument I will develop. The second chapter discusses three claims on metaphor that are widely discussed in the literature. There I state my aim to present a theory of metaphor which can accommodate these three claims. Chapter 3 introduces the notion of "phrasal implicature", which will be used to explain phrase-level pragmatic phenomena with a Gricean approach. In Chapter 4, I present my theory of metaphor, which I call "phrasal implicature theory of metaphor" and discuss certain aspects of the theory. The notion of phrasal implicature enables a new conception of what-is-said and a different approach to the semantics-pragmatics distinction. Chapter 5 looks into these issues. In Chapter 6, I compare my theory of metaphor with three other theories. Finally, in Chapter 7, I develop a phrasal implicature theory of slurs, which I argue outperforms its rivals in explaining various uses of slurs.

This thesis examines the work of two of the twentieth century’s foremost cultural figures, the Palestinian-American literary critic Edward Said (1935-2003) and the Palestinian poet Mahmoud Darwish (1941-2008), and focuses specifically on the formulation and representation in their respective work of the theme of identity. It explores the depictions of this concept in their writing; comparing and contrasting their personal viewpoints on the various facets of their own identity as Palestinian Arabs and cosmopolitan global citizens expressed through their chosen literary medium, prose for Said and poetry for Darwish. At the same time, this analysis of the creative writing of these two authors will serve to shed light on the complex and ongoing process which is involved in identity formation and maintenance, and conceptualization of the self. Said and Darwish’s multi-conceptualisations of self-identity take place in Chapter Three, which is divided into seven zones of self-identity. Their understanding of self-identity is observed through the spaces of their names, language, family relationships, friendships, ethnicities, nationalism, hybrid identities, and cosmopolitanism. The concept of post-Nakba and Naksa literature maps the critical developments in evaluations of Arabic literature and, more particularly, Palestinian literature. The understanding of Palestinian cultural context requires an adequate assimilation regarding the impact of Nakba and Naksa in Palestinian literature, linked strongly with the general impact of Nakba in all Arab literature. The thesis begins by establishing the major socio-political, cultural and historical contexts which shaped the lives and work of Said and Darwish. Then using an innovative theoretical framework which draws on elements of post-colonial theory Said’s own contrapuntal technique and close textual analysis, the thesis explores a number of key facets pertaining to identity construction which it can be argued are of particular relevance to the Palestinian case. These include trauma, collective cultural memories, displacement, the Diasporic experience and the dream of return. At the same time, the thesis reveals how whilst both Said and Darwish remained dedicated to the Palestinian cause they adopted a cosmopolitan identity which was reflected in their respective work and its identification with diverse groups of oppressed peoples.

Submitted by Neusa Fagundes (neusa.fagundes@unioeste.br) on 2017-09-28T18:40:34Z No. of bitstreams: 1 Caroline_Reisdorfer2017.pdf: 1364493 bytes, checksum: c6d82024da52185c579d3f6ae8378779 (MD5) / Made available in DSpace on 2017-09-28T18:40:34Z (GMT). No. of bitstreams: 1 Caroline_Reisdorfer2017.pdf: 1364493 bytes, checksum: c6d82024da52185c579d3f6ae8378779 (MD5) Previous issue date: 2017-02-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation works, using as method the French Discourse Analysis, discursive elements that produce effects of meaning aboutthe idea of childhood. The central theoretical question is the relationship between said and unsaid, taking silence as an important ingredient for the articulation of the senses that the discourse presents about the theme of the corpus will be analysed.This study was built using texts of Pêcheux (year), Lacan (year), Althusser (year) and Orlandi (year), allowing to print the theory over the chosen corpus, which groups the 18 criteria used by doctors, psi area professionals, teachers and parents in order to observe the behavior of children who present conflicting behaviors in relation to activities in the school, family and social space. These criteria, when they occur in 6-month recurrence and in groups of 6 symptoms, lead professionals to conclude that the child has Attention Deficit / Hyperactivity Disorder. The materiality of the discursive sequences circulates in the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders published by the American Psychiatric Association and occupies the status that is ideologically attributed to Medicine because it is considered as a science of care and many specific treatment solutions, whether using medicinal treatment or not. Thus, this research aims to devote a look at extra linguistic and therefore discursive relationships, in order to understand what the manual states about child behavior. It was necessary, in this sense, to consider the conditions of production of the discursive sequences and also the sequences themselves, that is, for the criteria, and to understand the discourse as a theoretical object, to understand how the course on childhood is diverted to another look and another speech about it. For this, this work used the studies of Postman (year), Del Priori (year) and Ariès (year), as well as laws and data from government agencies, both on the child and on the disorder that is represented by the discourse of the manual. It is believed that the material studied in this work represents a pertinent articulation to think about the profile of the child desired inthe present time, understanding that this objective can be reached through the discursive effects of meaning of the manual on a supposed "pathology". It is in the midst of what is said about the abnormality and the unsaid about normality that it is possible to obtain defenses of theses anchored on previous discourses, either in the sense of ratifying them or of rejecting them by means of silencing. / Esta dissertação trabalha, usando como método a Análise de Discurso de linha francesa, elementos discursivos que produzem efeitos de sentido sobre o que é a infância. A questão teórica central é a relação entre dito e não dito, tomando o silêncio como ingrediente importante para a articulação dos sentidos que o discurso sobre o tema do corpus a ser estudado apresenta. Para o estudo, foram utilizados textos de Pêcheux (1990, 1993, 2011, 2014), Lacan (1989, 1998, 2008), Althusser (1978) e Orlandi (2012, 2013), que possibilitaram imprimir a teoria sobre o corpus escolhido, que agrupa os 18 critérios utilizados por médicos, profissionais das áreas psi, professores e pais, para observar o comportamento de crianças que apresentam comportamentos conflituosos em relação a atividades no espaço escolar, familiar e social. Esses critérios, quando acontecem em recorrência de 6 meses e em grupos de 6 sintomas, levam os profissionais a concluir que a criança possui Transtorno de Déficit de Atenção/Hiperatividade. A materialidade das sequências discursivas circula na quinta edição do Manual Diagnóstico e Estatístico de Transtornos Mentais, publicado pela Associação Americana de Psiquiatria e ocupa o status que é atribuído ideologicamente à Medicina, pois a mesma é considerada como uma ciência de cuidados e muitas soluções de tratamentos específicos sejam medicamentosos ou não. Assim, esta pesquisa dedica um olhar para as relações extralinguísticas e, portanto, discursivas, para compreender o que o manual afirma sobre o comportamento infantil. Foi necessário, neste sentido, atentar para as condições de produção das sequências discursivas e para elas mesmas, ou seja, para os critérios, e compreender o discurso como objeto teórico, para entender como o curso sobre a infância se desvia para um outro olhar e outro discurso sobre ela. Para isso, foram usados estudos de Postman (2010), Del Priori (2015) e Ariès (1981), assim como leis e dados de órgãos do governo, tanto sobre a criança quanto sobre o transtorno que é representado pelo discurso do manual. Acredita-se que o material estudado neste trabalho representa uma articulação pertinente para pensar sobre a criança que se quer na atualidade, entendendo que esse objetivo pode ser alcançado por meio dos efeitos de sentido discursivos do manual sobre uma suposta “patologia”. É no entremeio do dito sobre a anormalidade e do não dito sobre a normalidade que se obtém defesas de teses ancoradas sobre discursos anteriores, seja no sentido de ratificá-los ou de recusá-los por meio do silenciamento.

This thesis seeks to explore the points of dissonance and resonance around the understanding and deployment of the term 'religion' between Human Rights Watch, and the government of the People's Republic of China. In doing this, it is highlighted that a fundamental disjunction exists in the meaning of, and the boundaries of, the word 'religion' between these two groups. The space that this difference creates makes discussions on religion and religious freedom between these two groups extremely problematic, primarily because Human Rights Watch seeks to protect the right to religious freedom of groups and individuals that the Chinese government does not consider ‘religion’, but that Human Rights Watch demands they should. This thesis addresses the question of the role of social and cultural relativism in the defining, and the subsequent role in defending, of the term and contents of 'religion'.