La presente tesi ha come scopo l’analisi della traduzione per il doppiaggio dell’umorismo costruito su argomenti tabù (quali ad esempio riferimenti al sesso, alla sessualità, all’obesità, al consumo di alcol e droghe) presente in quattro sitcom americane, nello specifico Friends, Will & Grace, How I Met Your Mother e 2 Broke Girls. In particolare, partendo dalla teoria della riscrittura proposta da Lefevere (1992,) la ricerca mira ad identificare casi di censura e manipolazione presenti nella traduzione in italiano dei suddetti testi audiovisivi. Con un approccio traduttivo descrittivo, i dialoghi trascritti dall’inglese sono stati confrontati con la loro traduzione in lingua italiana e i risultati dimostrano che censura e manipolazione all’interno della traduzione per il doppiaggio sono due fenomeni esistenti pur non essendo sempre possibile distinguere tra i due dal momento che non solo i vari specialisti coinvolti nel doppiaggio, quali traduttori, direttori del doppiaggio, doppiatori, adattatori, ma anche gli organi afferenti al patronato (Lefevere 1992) possono in qualche modo influire sull’atto traduttivo stesso. Un confronto diacronico tra le sitcom prese in esame dimostra tuttavia come fenomeni censori e manipolatori nella traduzione dell’umorismo tabù siano oggi in diminuzione rispetto al passato, probabile segno di una mutata ideologia nella cultura di arrivo. / The purpose of the present thesis is to analyse the translation for dubbing of humour based on taboo topics – such as, for example, references to sex, sexuality, obesity, alcohol and drug addiction – present in four American sitcoms, namely Friends, Will & Grace, How I Met Your Mother and 2 Broke Girls. Moving from the theory of rewriting introduced by Lefevere (1992), the present research aims to identify cases of manipulation and censorship in the Italian translation of the above-mentioned audiovisual texts. Following a descriptive translational approach, the English dialogues have been compared to their Italian translation. Results show that censorship and manipulation exist in the translation for dubbing even though it is not always possible to distinguish between the two. Indeed, not only the several specialists involved in the dubbing process, such as translators, dubbing directors, dubbing actors, adaptors, but also the powers linked to patronage (Lefevere 1992) can influence in several ways the translation process. However, a diachronic comparison of the analysed sitcoms demonstrates that censorial and manipulative phenomena in the translation of taboo humour are decreasing compared to the past, and this is probably due to a change in the receiving culture ideology.

La sépulture est souvent appréhendée à titre d’exception ou par une superposition de notions : copropriété familiale, bien familial, chose hors commerce, indivision perpétuelle, droit réel spécial... Cette approche disparate dissimule l’existence d’un droit des sépultures qui peine, en conséquence, à constituer un droit unifié. Le droit des sépultures se trouve fractionné en plusieurs branches : droit civil, droit pénal et droit public. A travers elles, apparaissent de nombreuses problématiques, liées à la nature et au régime proposés. Pour ces raisons, il est nécessaire d’aborder le droit des sépultures par la recherche de ses fondements, inchangés depuis le droit romain et le droit médiéval. Le premier fondement est le sacré ; le second la communauté. Tous deux prennent leur source dans l’histoire du droit et continuent d’exister dans le droit positif. Ils font apparaître une unité du droit des sépultures, autour d’une double fonction : assurer la séparation du mort et du vivant et perpétuer le culte des morts. Du point de vue anthropologique, le sacré, premier fondement, se distingue du religieux, et se manifeste selon deux opérations : la délimitation d’une frontière entre sacré et profane par la séparation, puis la protection de ce nouvel espace délimité par la répression de toute atteinte. Pour les sépultures, ces deux opérations sont effectuées respectivement par l’extracommercialité et par la protection pénale. Le premier mécanisme est issu du droit romain et montre une protection originale de la sépulture ; toute activité juridique qui n’est pas incompatible avec le respect des morts est autorisée. L’autre mécanisme concerne l’incrimination de violation de sépulture, qui perpétue sa dimension sacrée. Le second fondement est communautaire : il est apparu pour les sépultures de famille avec les communautés médiévales, à une époque où les biens et les personnes étaient soudés en un groupe familial unique. Désormais adapté par l’affectation familiale, un tel fondement se maintient dans notre droit avec un régime de propriété collective, à travers la transmission successorale restreinte au groupe familial et un principe égalitaire, ce qui fait de la sépulture une véritable propriété communautaire. Bien sacré, propriété communautaire, les fondements des sépultures mettent en exergue des dimensions originales de la propriété. / Burials are often considered in terms of acceptions or superimpositions of notions: family co-ownership, family property, off-trade affairs, joint possession, specific real right… This multi-entry approach conceals the existence of a right of burial which, as a consequence, is difficult to define as a unified right. The right of burial is divided up into various branches— civil law, criminal law, public law—which rise various questions linked to the very nature if the different systems. For this reason, it is necessary to tackle the right of burial from the point of view of its foundations, which have not changed since the establishment of Roman law and Medieval law.The first founding principle concerns the sacred; the second is about the community. Both originate in legal history and are still valid in the field of positive law. They show a unity in the right of burial as regards two main functions: ensure the separation between the living and the dead and keep up the traditional practice of ancestor worship. From the anthropological viewpoint, the sacred—the first principle—distinguishes from the religious, and is expressed in two main missions: the definition of a frontier between the sacred and the profane by the separation, then the protection of this new space delineated by the suppression of any violation. For the burials, these two missions are respectively accomplished by a position out of commerce and by the criminal procedure. The first mechanism comes from Roman law and shows an original protection of the burial process; every legal activity which is not incompatible with the respect of the dead is allowed. The other mechanism concerns the incrimination of the violation of the burial process and its sacred nature. The second founding principle is about the community: it was created for family burials by medieval communities, at a time when properties and people were seen as a unique family unit. Nowadays adapted by the family affectation, such a principle is maintained in our legal system because of a collective ownership regime, through the transmission of the succession restricted to the family and an egalitarian principle, which turn burials into a property of the community. Sacred property, property of the community, the founding principles of burials bring to light specific dimensions of the concept of property.

This thesis is an exploration of tabooed literary creations that it terms carnival literature. To achieve the objective of establishing the effectiveness of posting material on Facebook walls of the selected group and individual accounts to escape censorship, the thesis compared traditional graffiti, particularly latrinalia, to ‗cyber‘ graffiti (social media) with Facebook as a case study. Lev Vygotsky‘s Activity Theory helped the study link graffiti, vulgarities, humour and Facebook to the Ndebele society‘s response to tabooing of carnival literature. The thesis argued that participating in traditional graffiti production and coming up with posts on a Facebook wall is a deliberate effort with a target audience just as other genres of literature have. However, society tends to condemn carnival literature as a rebellious genre that deserves exclusion from ‗normal‘ interaction. Carnival literature is therefore censored through tabooing its themes and language. The term carnival literature is derived from medieval performances that were named the ‗carnivalesque‘ by Bakhtin and have equivalents in Africa as a continent and in Zimbabwe as a nation. The characteristics of carnivality are found in both traditional graffiti and ‗cyber‘ graffiti. These, among others, include sex and sexuality as themes, obscenities, vulgarities, and all language that is considered offensive. Interestingly, these elements of carnivality evoke laughter of one kind or another. Latrinalia from selected public toilets from the city of Bulawayo was photographed and subjected to Critical Discourse Analysis with attention being paid to carnivality, Bakhtinian dialogism and humour and its impact on the interaction process. Posts on walls of the selected Facebook group and individual accounts were subjected to the same treatment that was given traditional graffiti. The thesis argues that social media can perform a similar function to that of traditional graffiti with added advantages. Social media has created world communities that are brought together by common interests and platforms where they meet and share ideas. The study also established that messages have layers of meaning, making it unreasonable to ban certain messages since they serve a particular purpose. Social media, particularly Facebook, provides pockets of privacy for candid and unfettered interaction that service specific audiences among the Ndebele; hence can function as the escape route for carnival literature from cultural censorship in Zimbabwe. / African Languages / D. Phil. (African Languages)

The normative political theory problem of dirty hands (DH) concerns the troubling possibility that political leaders, from a (mostly) consequentialist perspective, might sometimes be morally required to make exceptions from sensitive rules like prohibitions of extremely harmful practices (e.g. torture) in order to avert catastrophic threats and crises, while such rules are still considered so important and such crises so rare that one nonetheless feels inclined to deem dirty exceptions categorically wrong so as to prevent their unnecessary proliferation through a slippery-slope type development.  How can we conceptualize such a problematic necessity? A latent but insufficiently explored idea in the DH literature is that the normatively preferrable approach to such a wicked problem might be to not try to conceptualize it at all, or at least not in our public work as academics. In this thesis, I introduce the straightforward suggestion that if the DH problem cannot be discussed without risking slippery-slope demoralization of the partaking deliberators and/or audience, we seem to be morally required to content ourselves with terming it an unspeakable, taboo subject in non-crisis times, as a meta-level ersatz solution to the core-level political problem conventionally centered in the DH literature.  I also discuss to what extent the mainstream, weak rule utilitarian (WRU) DH literature can themselves be understood as intentionally testing the limits of consequentialist reasoning in a search for a 'higher' moral truth than what their ethical position might entail at first glance.

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Die Forschungsarbeit „Ich sehe nur, wie sich die Menschen plagen“: Gesundheitsvorstellungen, -risiken und -verhalten von Berufspolitikern – Eine empirische Analyse befasst sich aus medizinsoziologischer Perspektive mit potentiellen Gesundheitsvorstellungen, -risiken sowie gesundheitsförderlichen bzw. -riskanten Verhaltensweisen deutscher Berufspolitiker. Der Einfluss gesundheitsrelevanter persönlicher Erfahrungen auf gesundheitspolitische Entscheidungen auf Bundesebene stellt einen ergänzenden Fokus dar. Grundlage der Forschungsarbeit ist die subjektiv zunehmende krankheits- und krisenbedingte (medial vermittelte) Belastung der Mandatsträger in der Öffentlichkeit. Die Arbeit stützt sich u.a. auf die Modelle der Salutogenese nach Antonovsky, der Gratifikationskrise nach Siegrist, auf das Anforderungs-Kontroll-Modell nach Karasek sowie die kognitiv-transaktionale Stresstheorie nach Lazarus. Weitere Basis ist das biopsychosoziale Krankheitsmodell. Das empirische Vorgehen der qualitativ angelegten Studie wurde an die Grounded Theory angelehnt. Eine teilnehmende Beobachtung, die Durchführung und Auswertung von 21 Interviews samt sich anschließender Typenbildung wurde angestrebt und vollzogen. Das Interviewsample setzte sich aus Berufspolitikern aller in der 17. Wahlperiode des deutschen Bundestages vertretenen Parteien (CDU/CSU, SPD, FDP, Bündnis 90/die Grünen, Die Linke) zusammen. In der Ergebnisdarstellung werden besonderer Wert auf die individuellen Gesundheitsvorstellungen der einzelnen Politiker gelegt, zudem gesundheitsförderliche Verhaltensweisen eruiert. So scheint Gesundheit durch persönliche Prioritätensetzung und zurückliegende Erfahrungen geprägt. Es können hierzu 14 Themenbereiche und drei zentrale Phänomene ermittelt werden. Krankheitsbilder und Krisenerfahrungen des Interviewsamples werden samt ihrer Einbettung in den sozialen Kontext dargestellt. So werden offensichtliche und allgemeingehaltene Krankheitsbilder durch die Mandatsträger oft am eigenen Beispiel geschildert, lebensbedrohliche im Gegenzug fast ausnahmslos an Kollegen illustriert. Deutlich werden krisen- und krankheitsbedingte Auswirkungen auf politische Akzente. Es können sechs klar voneinander abgrenzbare Typen der Berufspolitiker bezüglich ihres Gesundheitsverhaltens im beruflichen Alltag eruiert werden (Extrempole: Das Opfer vs. Der Abgesicherte). Weiterhin werden besondere Risikofaktoren des arbeitsreichen Mandats illustriert, im Gegenzug Optimierungsmöglichkeiten aufgezeigt. Es zeigt sich ein berufsbedingtes Ungleichgewicht zwischen Risiko- und Schutzfaktoren zulasten der Ressourcen. Hier sind Ansätze zur (Verhaltens-/Verhältnis)Prävention und Gesundheitsförderung zu finden. Der Link zwischen Gesundheitspolitik im Allgemeinen sowie Gesundheitsverhalten im Speziellen wird geschaffen. Abschließend erfolgt eine Kategorisierung der zentralen Themen der Studie. Hierbei werden der Grounded Theory und dem offenen, axialen und selektiven Kodieren folgend Kategorien, Subkategorien sowie eine Kernkategorie ermittelt. Es zeigt sich eine Schwerpunktverlagerung bezüglich In- und Output der Leitfadenthemen (Stigmatisierbarkeit, Tabuisierung). Abschließend werden weiterführende Forschungsperspektiven aufgezeigt.