Le 30 janvier 1972, dans la ville nord-irlandaise de Derry/Londonderry, treize personnes furent tuées par des soldats britanniques alors qu’elles participaient à une manifestation pour les droits civiques. Ce « Bloody Sunday » provoqua immédiatement des polémiques : les soldats affirmaient avoir répliqué à des tirs, ce que contestaient vigoureusement les civils. Le verdict de la première enquête publique, qui conclut en 1972 que les soldats avaient agi dans les règles, ne fut jamais accepté par les familles des victimes, qui lancèrent en 1992 une campagne réclamant une nouvelle enquête. En 1998, dans le contexte du processus de paix, le gouvernement britannique accéda à cette requête et créa l’enquête Saville. Le défi était grand : comment réécrire la mémoire officielle d’un événement aussi symbolique, alors que celui-ci avait déjà été intégré dans des mémoires collectives antagonistes et fortement enracinées ? Ce travail étudie l’enquête Saville à la lumière de trois grands concepts : la vérité, la justice et la mémoire. La vérité, car la découvrir était l’objectif premier de l’enquête. La justice, car une enquête publique, bien que n’étant pas un procès, la sert en rétablissant la confiance en l’Etat de droit et en accordant aux victimes une reconnaissance officielle. Enfin, la mémoire, car une tentative de réécrire la version officielle d’un tel événement se heurtait forcément aux mémoires collectives existantes : celles des communautés nationaliste et unioniste, mais aussi de l’Etat. Cette enquête chargée d’oeuvrer pour la réconciliation a donc du gérer les difficultés nées de ces relations étroites mais parfois conflictuelles entre vérité, justice et mémoire. / On January 30th, 1972, in the Northern Irish city of Derry/Londonderry, thirteen people who had been taking part in a civil rights demonstration were shot dead by British soldiers. This ‘Bloody Sunday’ immediately sparked controversy: the soldiers claimed they had fired in retaliation, which civilian witnesses categorically denied. In 1972, the conclusion of the first public inquiry that the soldiers had acted within the rules was rejected by the victims’ families, who launched a campaign demanding a new inquiry in 1992. In 1998, as the peace process was under way, the British government granted a second public inquiry, to be chaired by Lord Saville. This inquiry faced a major challenge: how could they rewrite the official memory of such a symbolic event, which had already been integrated into deeply entrenched, antagonistic collective memories? Three main concepts were used to study the Saville inquiry in this work: truth, justice and memory. Finding the truth was announced as one of the inquiries’ main objectives. Justice is also highly relevant, for even though the inquiry is not a trial, it does serve justice by restoring confidence in the rule of law and providing official recognition for the victims. Finally, the importance of memory is paramount, as any attempt to rewrite the official narrative of an event was bound to clash with existing collective memories: the collective memories of the nationalist and unionist communities, but also the official memory of the British state. Truth, justice and memory thus appear to be closely linked, but may also collide, making it difficult for the inquiry to reach the objective of bringing about reconciliation.

Indiana University-Purdue University Indianapolis (IUPUI)

Sunday schools were an important part of the development of religious education in the United States and in the Church of Jesus Christ of Latter-day Saints (L.D.S. Church). It was the purpose of this study (1) to analyze the teaching methods of both the L.D.S. and non-L.D.S. Sunday school movements in the United States prior to 1900; and (2) to compare the teaching methods used by these Sunday school developments and determine similarities and differences.

A thesis submitted to the Faculty of Science, University of the Witwatersrand, Johannesburg, in fulfillment of the requirements for the degree of Doctor of Philosophy Johannesburg, 2016 / The lower Sundays River Valley, within the Eastern Cape Province of South Africa, has featured in a range of papers over the last century. A large portion of these focuses on improving our understanding of a series of river terraces that border the present channel. Earlier Stone Age (ESA) artefacts were first noted to occur in these deposits in the 1950s, but since this initial research there has been no attempt to investigate these further. Our understanding of the Eastern Cape’s early archaeology is poor and this can be attributed to a lack of research. Only a single ESA site, Amanzi Springs, has been fully excavated for the entire province, and although the artefacts here provide some indication as to what characterises this region’s early archaeology, the significance of this site is limited by our inability to date it. Well-dated ESA sites are thus completely absent in the Eastern Cape. More recently, a study has provided a series of dates for the Sundays River terraces. Most importantly, this research confirmed the presence of these ESA – more specifically Acheulean – artefacts within three of these dated deposits, namely: Atmar Farm dated to 0.65 ± 0.12 Ma (millions of years ago), Bernol Farm dated to 1.14 ± 0.2 Ma, and Penhill Farm date to <1.37 ± 0.16 Ma and more recently constrained by this research to >0.485 ± 0.051 Ma. Accordingly, it has been the purpose of this research to investigate these deposits through both survey and excavation, and to provide details on this archaeology. This research thus provides the first ever comprehensively described and dated ESA sites for this region, and from this we can now begin to construct our understanding of the local Acheulean Tradition. This research also provides a contextual assessment for the formation of these deposits and what processes have influenced their formation and modification. Furthermore, from the detailed analysis of the artefacts, we can begin to understand the strategies employed in their production. Our investigations have shown that largely different contextual conditions are present at each of the three sites. This has had significant impacts on the integrity of these assemblages, and the preservation and retention of assemblage components are highly variable between them. All of the artefact assemblages show the following characteristics: simple strategies in core reduction, low levels of reduction in both cores and formal tools, simple and expedient production of retouched artefacts with little emphasis on careful edge modification, and large cutting tools (LCTs) that are flaked bifacially but have limited shaping overall. For the first time in half a century our research now provides comparative material from three dated sites that can be used to help understand variability in the local Acheulean Tradition. This has important implications for not only the Eastern Cape, but also to sites elsewhere in the interior. / MT2016

Im Gegensatz zu anderen Kultur- und Freizeiteinrichtungen wie den Theatern, Kinos oder Museen sind deutsche Bibliotheken im Allgemeinen sonntags nicht zugaenglich. Nur ein Prozent der kommunalen oeffentlichen Bibliotheken und vier Prozent der Hochschulbibliotheken oeffnen an diesem Wochentag. So gering diese Anteile jeweils erscheinen, unterliegen sie seit einigen Jahren einer hohen Wachstumsrate, so dass der Bibliothekssonntag im neuen Jahrtausend inzwischen von zahlreichen namhaften Institutionen angeboten wird und im Hochschulbereich nicht mehr als ungewoehnliche Ausnahmeerscheinung anzusehen ist. Auch in den west- und nordeuropaeischen Nachbarlaendern Daenemark, Finnland, Grossbritannien und den Niederlanden ist mit der Liberalisierung des Ladenschlusses in den 90er Jahren des 20. Jahrhunderts ein hoher Anstieg sonntagsgeoeffneter Bibliotheken, insbesondere der Stadtbuechereien, zu verzeichnen. Das Niveau der Vereinigten Staaten von Amerika, in denen jede zweite Public Library und rund Dreiviertel der Hochschulbibliotheken sonntags oeffnet, wird in Europa jedoch nicht erreicht. Gleichwohl folgen auch deutsche Bibliotheksoeffnungszeiten dem auslaendischen Vorbild, mit der Abkehr von den regulaeren Dienstzeiten des Personals einer zunehmenden Flexibilisierung und Ausdifferenzierung im Serviceniveau zu unterfallen. Bereits vor hundert Jahren galt die Kundenorientierung der amerikanischen Gebrauchsbibliothek als wegweisend für die neugegruendeten Lesehallen, die entsprechend den Forderungen der Buecherhallenbewegung ausreichende Oeffnungszeiten für alle Bevoelkerungsschichten anboten, meist in den Abendstunden und am Sonntag. Auch wenn diese Tradition nach dem Ersten Weltkrieg allmaehlich in Vergessenheit geriet, zeigt die vorliegende Untersuchung durch die Analyse von Mitarbeiter- und Kundenbefragungen und eine umfassende Pruefung der Rechtslage auf, dass entsprechende Oeffnungszeiten auch heutzutage moeglich und nachgefragt sind. Gerade Stadtbibliotheken bietet sich die Chance, ihr Dienstleistungsniveau an das anderer kommunaler Freizeiteinrichtungen anzupassen und damit nicht nur zur Belebung des oertlichen Kulturlebens und der Innenstaedte am Sonntag, sondern nach auslaendischem Vorbild auch zur eigenen Profilierung als Freizeiteinrichtung mit hoher Aufenthaltsqualitaet beizutragen. / In contrast to other cultural and recreational facilities like theatres, cinemas or museums, the libraries in Germany are generally closed on Sundays. Only one per cent of the municipal and only four per cent of the university libraries are open on this day of the week. As small as theses percentages may seem, they have increased significantly in the last few years. Now, in the new millennium the Sunday opening is offered by well-established libraries and is no longer unusual in the academic sector. In the wake of generally liberalised opening hours in the 1990''s other northern and western European countries - Denmark, Finland, Great Britain and the Netherlands - there has been a noticeable increase in the number of libraries open on Sundays. The service level of the USA, where every second public library and roughly three quarters of the university libraries are open on Sundays, is not evident in Europe. However, German opening times are following these trends by increasing the flexibility of working hours and differentiating and adapting the delivery of service. A hundred years ago, the customer services currently offered by the American public libraries was generally practised by the new type of German municipal libraries. These so called Lesehallen, responding to the demands of the movement for open book halls (Buecherhallenbewegung), offered sufficient opening hours for all classes of population, especially in the evenings and on Sundays. Even though this tradition gradually fell into oblivion after World War I, this study shows, by the means of analyses of interviews of both employees and customers, and a comprehensive breakdown of the legal aspects, that such opening hours are possible and sought after today. Public Libraries in particular can take advantage of the public interest to align their service levels with other municipal recreational facilities, which will not only enrich the local cultural life and that of the city centres on Sundays, but also, in following international examples, enhance their image as a recreational institution with very high service standards.

Made available in DSpace on 2016-03-15T19:48:25Z (GMT). No. of bitstreams: 1 Andre Luiz Ramos.pdf: 1307627 bytes, checksum: 4d80f7b2dd335511330122ecee332812 (MD5) Previous issue date: 2013-08-06 / Instituto Presbiteriano Mackenzie / The author tries to show in this research the history of Sunday school, overcome challenges over the years, as well as the contribution of the missionaries and churches in order that this school becomes a reality from your appearance. In this effort, it became apparent the Sunday school contributed directly and indirectly in the formation of culture and personality of the people in it inserted. For this, the study begins by presenting an overview of the history of Sunday school to situate the reader in time in order that monitoring the trajectory could be critical and weighty in present status. For this reason, the author is concerned to present the structure of the Sunday school, the changes undergone over the years, as well as the pedagogical proposal to streamline the education service in the churches that develop this system of Christian education. Moreover, our goal is also to know the strength of influence of the Sunday school in the past and its usefulness today. Therefore, the author presents a survey of some intellectuals, whose answers presented served with an instrument of assessing the degree of importance of this agency educator of the Christian faith, as well as the quality of education in the Reformed churches. The conclusions the author reached demonstrates that the Sunday school needs new challenges, but recognizes that even so has contributed to the growth behavioral, social, intellectual and spiritual people, and has failed to fulfill its role in society through the churches and therefore has struggled through leadership in seeking to present the best Sunday school to continue contributing and putting people in Brazilian society highly prepared and committed to education, and the growth of people. / O autor procura mostrar nesta pesquisa a história da escola dominical, os desafios superados ao longo dos anos, bem como a contribuição dos missionários e igrejas a fim de que esta escola se tornasse uma realidade a partir do seu surgimento. Nesta tentativa, o autor procurou mostrar que a escola dominical contribuiu direta e indiretamente na formação da cultura e da personalidade das pessoas nela inseridas. Para isto, o estudo apresenta um resumo da história da escola dominical para situar o leitor no tempo, com o objetivo de acompanhar a trajetória, ser crítico e ponderável na avaliação da situação atual. Por este motivo, o autor se preocupa em apresentar a estrutura da escola dominical, as mudanças sofridas ao longo dos anos, assim como a proposta pedagógica para dinamizar o serviço educacional nas igrejas protestantes que desenvolvem este sistema de educação cristã. Além disso, objetivou-se ainda saber da força de influência da escola dominical no passado e sua utilidade na atualidade. Por isto, o autor apresenta uma entrevista envolvendo alguns intelectuais, cujas respostas apresentadas serviram como instrumento de avaliação do grau de importância desta agência educadora da fé cristã, bem como a qualidade do ensino ministrado nas igrejas de cunho reformado. As conclusões a que o autor chegou demonstram suficientemente que a escola dominical carece de novos desafios, mas, reconhece, que mesmo assim tem contribuído para o crescimento comportamental, social, intelectual e espiritual das pessoas, bem como não tem deixado de cumprir o seu papel na sociedade por meio das igrejas e por isso, tem se esforçado por meio da liderança em procurar apresentar o melhor para que a escola dominical continue contribuindo e colocando na sociedade brasileira pessoas preparadas e comprometidas com a educação.

For members of The Church of Jesus Christ of Latter-day Saints, the Ten Commandments are very much in effect today. The fourth commandment, to remember the Sabbath day and keep it holy, is heavily emphasized within church doctrine and culture (Exodus 20:8; Deuteronomy 5:12). This command to set apart the Sabbath is observed on Sundays for the LDS Church as well as the majority of the Christian world, rather than the traditional Saturday. Though the Ten Commandments collectively have both individual and societal implications, the spiritual outcome from following them is indeed an introspective pursuit. This thesis seeks to address how members of the Church seek to keep the Sabbath day holy in a profession that is heavily involved in Sunday work. With the universality of sports among Latter-day Saints, and large numbers of youth hoping to play sports professionally, this study is timely because it seeks to elucidate the effects that playing professional sports, particularly in the NFL, have on church activity. Chapter One details the history of the Sabbath from the Old Testament to the present day. It then discusses the doctrine of the Sabbath as taught by the LDS Church. It also discusses what the highest officers in the church, the First Presidency, Quorum of the Twelve Apostles, and other auxiliary leaders have said about sports and Sunday play. It finishes off with a description of the research methodology and the interview process for thirty Latter-day Saints who played in the NFL. Chapter Two introduces the data and some of the main findings regarding Sabbath day worship in the NFL; it highlights the sacrament, church attendance, and other personal religious habits for these athletes. Chapter Three continues the discussion of the data and more particularly addresses some of the challenges more pertinent to LDS NFL players. It was apparent after the interview process that these participants found it challenging to be in an atmosphere so incompatible to their personal beliefs, including religious criticism from teammates, harsh language, lewdness in and out of the locker room, and many other difficult circumstances. Marriage is addressed and how it was a major factor for these players. It also includes quantitative information about the athletes' backgrounds and faith experiences leading up to their careers in the NFL. Chapter Four summarizes the thesis and draws conclusions upon the data. It also recommends areas for further research. In the Appendix, redacted interviews of all thirty NFL players are included.

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 131-132).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 223-227).

Thesis (D. Min.)--Midwestern Baptist Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 215-220).