Cette recherche constitue une incursion dans la bioéthique de l’Asie. Elle vise à vérifier s’il existe une approche de la bioéthique spécifique pour l’Asie et, s’il s’avère que tel est le cas, d’identifier les particularités les plus apparentes de la nature de cette ‘bioéthique asiatique’. La recherche a été réalisée à même des sources documentaires constituées d’un corpus d’articles publiés entre 2001 et 2005, dans les versions électroniques de revues scientifiques reconnues. La recherche conclut à l’existence d’une ‘bioéthique asiatique’ qui accorde à certaines valeurs humaines une prédominance spécifique, de même qu’un sens différent qui lui est propre. Le lien, entre la culture et les traditions morales locales d’une part, et l’ordre de prédominance et l’interprétation des valeurs éthiques d’autre part, doit être reconnu et pris en compte pour que la bioéthique soit pertinente et applicable aux personnes touchées par les enjeux évalués en Asie. La recherche identifie également quatre particularités de la ‘bioéthique asiatique’ qui constitue le début d’une tentative pour en cerner la nature : le rapport entre ‘soi’ et les autres, la compassion, l’harmonie, de même qu’une conception spirituelle du monde dont la base est l’interdépendance et l’interconnexion d’un ordre universel entrelacé et participatif. / This research study represents an incursion into Asian bioethics. The goal is to verify whether a specific bioethics approach is attributed to Asia and, if so, to identify its most obvious distinctiveness. This research was based on a corpus of articles published between 2001 and 2005 in electronic versions from acknowledged scientific magazines. This research infers the existence of an Asian bioethics which allows for a specific predominance to certain human values as well as unique and distinct meaning. On one hand, the cultural and local moral traditions relationship and, on the other hand, the predominance and interpretation of ethical values, must be recognized and considered so bioethics become relevant and applicable to those affected by the assessed issues in Asia. This study also identifies four distinctiveness in ‘Asian bioethics’ which represent the beginning of an endeavor to define their nature: The correlation between ‘the self’ and the others, compassion, harmony and a spiritual idea of the world based upon interdependence and networking in an intertwined and participative universal order.

La langue Yanesha’ est parlée sur la frontière de deux mondes, les Andes et l’Amazonie, au Pérou central. Un travail de terrain ethnolinguistique parmi le peuple Yanesha’ a été effectué en mai-août 2008 pour étudier cette langue et les facteurs menant possiblement à sa disparition. Ce mémoire porte sur les traits caractéristiques de la langue Yanesha’ et sa place à l’intérieur de la famille linguistique Arawak. L’auteure discute aussi à propos de ponapnora, un rituel de puberté qui joue un rôle important dans la préservation d’héritage musical et linguistique auprès des femmes Yanesha’. / The Yanesha’ language is spoken on the edges of two worlds, the Andes and the Amazon, in southcentral Peru. Ethnolinguistic fieldwork was carried out among the Yanesha’ people in May-August 2008 to learn about their language and the possible factors leading to its endangerment. This thesis examines the unique linguistic features of Yanesha and its place within the Arawak language family. It also discusses a puberty ritual that plays an important role in preserving musical and linguistic heritage among Yanesha’ women: the ponapnora female initiation ritual. / Thesis written in co-mentorship with Richard Chase Smith Ph.D, of El Instituto del Bien Comun (IBC) in Peru. The attached file is a pdf created in Word. The pdf file serves to preserve the accuracy of the many linguistic symbols found in the text.

Vers la fin du 19ème siècle, le moine et réformateur hindou Swami Vivekananda affirma que la science moderne convergeait vers l'Advaita Vedanta, un important courant philosophique et religieux de l'hindouisme. Au cours des décennies suivantes, suite aux apports scientifiques révolutionnaires de la théorie de la relativité d'Einstein et de la physique quantique, un nombre croissant d'auteurs soutenaient que d'importants "parallèles" pouvaient être tracés entre l'Advaita Vedanta et la physique moderne. Encore aujourd'hui, de tels rapprochements sont faits, particulièrement en relation avec la physique quantique. Cette thèse examine de manière critique ces rapprochements à travers l'étude comparative détaillée de deux concepts: le concept d'akasa dans l'Advaita Vedanta et celui de vide en physique quantique. L'énoncé examiné est celui selon lequel ces deux concepts pointeraient vers une même réalité: un substratum omniprésent et subtil duquel émergent et auquel retournent ultimement les divers constituants de l'univers. Sur la base de cette étude comparative, la thèse argumente que des comparaisons de nature conceptuelle favorisent rarement la mise en place d'un véritable dialogue entre l'Advaita Vedanta et la physique moderne. Une autre voie d'approche serait de prendre en considération les limites épistémologiques respectivement rencontrées par ces disciplines dans leur approche du "réel-en-soi" ou de la "réalité ultime." Une attention particulière sera portée sur l'épistémologie et le problème de la nature de la réalité dans l'Advaita Vedanta, ainsi que sur le réalisme scientifique et les implications philosophiques de la non-séparabilité en physique quantique. / Toward the end of the 19th century, the Hindu monk and reformer Swami Vivekananda claimed that modern science was inevitably converging towards Advaita Vedanta, an important philosophico-religious system in Hinduism. In the decades that followed, in the midst of the revolution occasioned by the emergence of Einstein's relativity and quantum physics, a growing number of authors claimed to discover striking "parallels" between Advaita Vedanta and modern physics. Such claims of convergence have continued to the present day, especially in relation to quantum physics. In this dissertation, an attempt is made to critically examine such claims by engaging a detailed comparative analysis of two concepts: akasa in Advaita Vedanta and vacuum in quantum physics. What is examined is the claim that both concepts would refer to the same reality — an enduring, subtle and all-pervading physical substratum out of which the constituents of the world come into existence and to which they ultimately return. Based on this study, the dissertation argues that comparisons relying on conceptual affinities alone generally fall short of establishing a productive dialogue between Advaita Vedanta and modern physics. Another approach is to bring into focus the epistemological limits respectively encountered by these systems when attempting to define the content of "reality-in-itself" or "ultimate reality." Emphasis is given to epistemology and the problem of reality in Advaita Vedanta, and scientific realism and philosophical implications of nonseparability in quantum physics.

Ce mémoire porte sur l’articulation de la morale en droit. Il soulève la question de l’objectivité de la morale dans la théorie du droit de Ronald Dworkin. Celui-ci doit pouvoir établir les critères de justification de la morale pour asseoir son autorité en droit. Il conteste la validité de la règle de reconnaissance de Hart qui exclue la morale comme source et comme justification inhérente au droit. Dans son dernier livre, Justice for Hedgehogs (2011), Dworkin présente sa thèse de l’unité de valeur entre le droit, la morale personnelle et la morale politique. Pour réussir à intégrer la morale au droit, il doit en défendre l’objectivité. Il développe une conception de la rationalité pratique et de la vérité propre à la morale. Sa conception de la rationalité pratique est rapprochée de celle d’Alasdair MacIntyre. Celui-ci rejette la prétention issue des Lumières d’une rationalité pratique universelle et neutre. Il développe une conception de la rationalité pratique fondée sur le concept de tradition d’investigation. Il fait l’histoire des principales traditions d’investigation depuis l’antiquité jusqu’à aujourd’hui. Il considère la tradition aristotélicienne supérieure, celle-ci réussissant mieux à donner objectivité et intelligibilité à la morale. Des points de convergence ou de divergence sont identifiés dans les conceptions de la morale de Dworkin et de MacIntyre. Ce rapprochement porte sur leurs positions respectives face aux principaux fondements théoriques en philosophie morale, leurs conceptions de la rationalité pratique et leurs définitions des notions de droit et de justice. / The subject of this thesis is the relation between morals and law. It raises the question of the objectivity of morals in Ronald Dworkin’s theory of law. Dworkin has to set sound justification criteria of morals in order to establish its authority in law. He disputes the validity of the rule of recognition of Hart which negates that morality is an inherent part of law. In his last book, Justice for Hedgehogs (2011), Dworkin present his thesis on the unity of value between law, personal morality and political morality. To succeed in integrating morality into law, he has to defend its objectivity. He develops a particular concept of rationality and truth applicable to morality. His concept of practical rationality is drawn together with Alasdair Macintyre’s own concept of rationality MacIntyre rejects the Enlightment’s claim of a universal and neutral rationality. He develops a concept of practical reasoning based on the concept of traditions of enquiry. He makes the history of the most important traditions of enquiry from Ancient Greece to today. He considers that the Aristotelian tradition of enquiry is superior, since it gives objectivity and intelligibility to morality. Points of convergence and points of divergence are identified in the concepts of morality of Dworkin and MacIntyre. These common aspects are found in the theoretical fundamentals in philosophy, in their concepts of practical rationality and in their definition of the notions of law and justice.

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No. of bitstreams: 1 colasante_t_dr_prud.pdf: 4273105 bytes, checksum: 0a7095abd88c6dacbd514671b5be39c6 (MD5) Previous issue date: 2016-12-22 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Analisamos a migração dos gaúchos para a região Norte do Paraná dentro do processo de territorialização-desterritorialização-reterritorialização, destacando os aspectos socioculturais que colaboram para a manutenção de uma identidade territorial gaúcha no Paraná. A partir da compreensão do território em uma perspectiva múltipla que contempla as diversas relações de poder em seus aspectos naturais, econômicos, políticos, culturais e (i) materiais, buscamos analisar a relação intrínseca entre território, cultura e identidade para compreender de que forma os gaúchos mantém sua identidade territorial distante do Rio Grande do Sul. Quando os sujeitos se estabelecem territorialmente, criam vínculos identitários ou então, recriam culturalmente antigos valores ancestrais, permitindo que os grupos sociais se tornem mais coesos. Do ponto de vista migratório, os gaúchos se reterritorializam no Paraná, em sua maioria, no Sudoeste do estado, incentivados pela criação da Colônia Agrícola Nacional General Osório (CANGO) em 1943. No entanto, é interessante notar que o Norte do Paraná também denota a presença de migrantes gaúchos que se territorializam culturalmente através dos Centros de Tradições Gaúchas (CTGs), mas vêm sendo negligenciados nos estudos migratórios dessa região. A partir de pesquisa de campo em Londrina e Maringá, verificamos que os gaúchos preservam suas tradições nesses municípios mesmo que não frequentem os CTGs, o que confere uma rede de tradições que se estende por microterritórios. Além disso, identificamos um grupo de sujeitos nascidos no Paraná que se consideram gaúchos – os paranaúchos – e que se constituem em importantes difusores da cultura gaúcha no Norte do Paraná / Analizamos la migración de los gaúchos para la región Norte do Paraná dentro del proceso de territorialización-desterritorialización-reterritorialización, destacando los aspectos socioculturales que colaboran para el mantenimiento de una identidad territorial gaúcha en Paraná. A partir de la comprehensión del territorio en una perspectiva múltiple que contempla las diversas relaciones de poder en sus aspectos naturales, económicos, políticos, culturales e (in) materiales, buscamos analizar la relación intrínseca entre territorio, cultura e identidad para comprehender de qué forma los gaúchos mantienen su identidad territorial distante de Rio Grande do Sul. Cuando los sujetos se establecen territorialmente crean vínculos identitarios o bien, recrean culturalmente antiguos valores ancestrales, permitiendo que los grupos sociales se vuelvan más cohesionados. Del punto de vista migratorio, los gaúchos se reterritorializan en Paraná, en su mayoría en el Suroeste del estado, incentivados por la creación de la Colonia Agrícola Nacional General Osório (CANGO) en 1943. No obstante, es interesante notar que el Norte del Paraná también denota la presencia migrantes gaúchos que se territorializan culturalmente por los Centros de Tradiciones Gaúchas (CTGs), pero vienen siendo negligenciados en los estudios migratórios de la región. A partir de la investigación de campo en Londrina y Maringá, verificamos que los gaúchos preservan sus tradiciones en los municipios mismo que no frecuenten los CTGs, y que confieren una red de tradiciones que se estende por microterritorios. Además, se identifica un grupo de sujetos nascidos en el Paraná que se consideran gaúchos - os paranaúchos - y que se constituyen en importantes difusores de la cultura gaúcha no Norte do Paraná. / We have analyzed the migration of gauchos for the northern Paraná in the process of territorialization-desterritorialization-reterritorialization, highlighting the socio-cultural aspects that contribute to the maintenance of a gaucho territorial identity in Paraná. From the understanding of the territory in a multiple perspective that considers the various power relations in their natural aspects, economic, political, cultural and (i) materials, we analyze the intrinsic relationship between territory, culture and identity to understand how the gauchos maintains its territorial identity distant of Rio Grande do Sul. When the subjects are established territorially, they create identity links or else recreate culturally ancient ancestral values, allowing social groups become more cohesive. From the migratory point of view, the gauchos reterritorialized Parana, mostly in the West of the state, encouraged by the creation of the Nacional Agricultural Colony General Osório (CANGO) in 1943. However, it is interesting to note that Northern Paraná also denotes the presence of gaucho migrants who are culturally territorialized through the Center of Gaucho Traditions (CTGs), but have been neglected in the migratory studies of this region. From the field research in Londrina and Maringá, we verified that the gauchos preserve their traditions in these municipalities even though they do not frequent the CTGs, which confers a network of traditions that extends through microterritories. In addition, we identified a group of subjects born in Paraná who consider themselves gauchos - the paranauchos - and who constitute important diffusers of the gaucho culture in the North of Paraná. / CNPq: 140779/2013-2 / FAPESP: 2013/04634-4

No description available.

Dans cette étude, nous nous sommes assigné pour but d’examiner particulièrement les aspects théologiques de A‘lām al-nubuwwa d’al-Māwardī (m.450/1058) en considérant la véracité (sidq) de la prophétie comme le noyau de son livre. La comparaison minutieuse entre les différentes éditions examinées nous a conduit à conclure que l’édition parue au Caire en 1901 et établie sur un manuscrit original est le texte de base, et que la dernière édition parue à Beyrouth en 1994 est le texte standard sur lequel nous avons fondé l’analyse théorique des questions théologiques abordées. Pour arriver à ce résultat, nous sont apparues de grande utilité les récentes méthodes de philologie des textes imprimés appliquées d’une façon novatrice aux textes arabes. La partie centrale de notre étude est consacrée au contenu du texte original de A‘lām al-nubuwwa alors identifié et partiellement traduit. Elle a mis en lumière l’approche essentiellement apologétique de l’auteur qui se manifeste notamment dans son style de réfutation usant la théologie dialectique pour des fins argumentatives. L’approche apologétique se manifeste aussi dans le recours à des matériaux devenus habituels dans ce genre littéraire, à savoir les traditions rapportées. Le thème de la prophétie représente une partie importante de la Summa theologica islamica, et de ce point de vue A‘lām al-nubuwwa peut être considéré comme une œuvre proprement théologique. Al-Māwardī apparaît à cet égard comme un vrai théologien dialectique dans la ligne du courant sunnite et selon une orientation aš‘arite, même s’il ait été à plusieurs reprises soupçonné d’appartenir au mu‘tazilisme. / During the course of our work we aimed for an objective that allowed us to highlight essentially the theological aspects of A‘lām al-nubuwwa by al-Māwardī (m.450/1058) taking into consideration the veracity (sidq) of the prophecy the train d’union in all its’work. The meticulous comparison of the differents editions we have studied permitted us to individualize the first edition ‘Cairo 1901’, based on the original manuscript, as the ‘basic text’ and the last edition ‘Beirut 1994’ as the ‘standard text’ on which we founded our research and on which we concentrated during the course of the theoretical analysis of the theological themes dealt with. Therefore, we considered to follow to this end the recent methodology of the philology of edited texts which was an innovative application in regards to an Arab script. The focal part of our study was based upon the partially translated original contents of A‘lām al-nubuwwa. It is from this that we can highlight a prevailing apologetic tone on behalf of the author, this is the indisputable style through which the argumentative use of dialectical theology but also the frequent use of the referred traditions. The prophecy theme represents a conspicuous part of the Summa theologica islamica and it is for this reason that the A‘lām al-nubuwwa can be considered an imprint of theological work. Al-Māwardī appears to be, in this respect a real ‘dialectical’ theologian in line with the Sunnite current alongside a characteristic orientation towards aš‘arita, even if often is suspected of being part of the mu‘tazila.

Fondée sur le postulat qu’en didactique des langues, les pratiques pédagogiques se trouvent profondément marquées par la variation, la présente recherche pose que ces variations et leurs facteurs s’expliquent par des cultures éducatives et linguistiques divergentes en présence. A travers l’analyse comparée de textes officiels, de manuels et de témoignages d’enseignants au Canada, on se propose d’illustrer la thèse selon laquelle des traditions d’enseignement différentes pour le français et l’anglais enseignées comme langues secondes peuvent émerger dans les discours sur l’enseignement des langues secondes dans ce pays. Ces traditions viendraient ainsi y poser la question d’une culture éducative et didactique commune et partagée. / Starting from the premise that practical language teaching is deeply characterized by variations,this research suppose that face to face and divergent educational and linguistic cultures canexplain these variations and their factors. Through a comparative analysis of Canadian officialtexts, textbooks and teachers’ discourses, we aim to show that divergent teaching traditionsbetween French and English as second language can appear in the discourses about secondlanguage teaching in this country. In this way, these traditions could ask the question about acommon and shared educational and teaching culture in Canada.

No description available.

Under den andra stenbyggnadsperioden på Gotland började bönderna på landsbygden att bygga sina hus utav sten. De hade egna stenbrott där de kunde bryta både byggnadssten och sten till kalkbränning. Stenen brände de i milor eller husbehovsugnar. Även ekonomibyggnaderna uppfördes i sten på Gotland, detta är unikt i ett svenskt och nordiskt sammanhang. Murbruksprover från tio ekonomibyggnader har samlats in, alla gårdarna belägna i det stora kalkstensbältet på norra Gotland. Området är intressant att studera eftersom kalkbruksindustrin växte sig så stor här. En okulär besiktning av murbruksproverna i fält har genomförts, där provets kulör noterats och murbrukets innehåll av exempelvis sand och kalkklumpar med mera beskrivits. Det har tillverkats tunnslip av murbruksproverna för att på djupet kunna analysera dess innehåll och sammansättning. Genom analyserna kan vi spåra hur kalkbrukstraditionerna sett ut ute på landsbygden och vilka lokala traditioner som finns. Resultatet visar att stenen från Lärbroområdet har varierande kvalitet och egenskaper, där både ren och mer eller mindre oren sten bränts och nyttjats i kalkputs och kalkfärg. Stenen har gett ett kalkbruk med vissa orenheter i kalkpastan och inslag av ballastbildande hydrauliska korn, som inte gett bruket andra egenskaper än att det kan räknas som ett luftkalkbruk. Denna kalken är karakteristisk för gården i Vägume, där även en svagt hydraulisk kalk har dokumenterats. Denna har man dock behövt torrsläcka för att kunna göra bruk av den. En grynig luftkalk i vissa fall med inslag av hydrauliska ballastkorn ses också i bruksproverna från Hägvide i Lärbro, Stora Ire i Hellvi och vid Lunderhage i Fleringe där även ren kalkpasta använts. Gotland är känd för sin rena feta luftkalk, så som kan ses i proverna från Risungs i Rute, Gaustäde i Bunge och på Fårö. Det är därför intressant att se att svagt hydraulisk sten använts på Gotland och att de som haft tillgången till denna stenen lärt sig använda den. Hydraulisk kalk fanns även i ett av bruksproverna från Angelbos, denna var starkt hydraulisk och skulle kunna vara ett KC-bruk, eftersom de hydrauliska partiklarna näst intill är glasartade så som klinker. Blandningsförhållandet ligger generellt på 1:2 men även magrare och kalkrikare bruksblandningar förekommer i de undersökta proverna. Proverna är förhållandevis kompakta. I Rute och Bunge har man blandat fetare bruk, de flesta bruksproverna visar ett blandningsförhållande omkring 1:1, vissa något magrare. I Bunge påträffades troligen ett medeltida bruk, det var mycket kalkrikt, innehöll lite sand och många kalkklumpar som delvis bildade ballast. Fetare än 1:1. Det är en kalk som lagrats över länger tid och kan mycket väl ha jordsläckts. Denna traditionen ser vi inte i de andra bruksproverna där kalken släckts och använts direkt. Ballasten i näst intill samtliga bruksprover är mycket finkornig, omkring 0,5 mm och mindre. Inslag av större sandkorn förekommer med även dessa är små. Kalkklumparnas storlek varierar mycket från mm stora korn till 1 cm. De största mellan 2 – 3 cm. Ett modernare inslag och förhållningssätt till bruksblandning påträffades vid Risungs i Rute. Här har luftporbildare tillsatts vilket resulterat i ett bruk med ett kollapsat porsystem som ger dålig beständighet. Kontrasten är stor jämfört med de äldre feta och kompakta 1:1 bruken från Risungs.  Två av proverna innehöll större mängd lera. I provet från Vägume kommer lerinnehållet troligen från sanden som i delar av området är rik på lera, det är det enda provet som kan räknas som ett lerblandat kalkbruk i studien. Detta visar att även sanden kan skilja rätt mycket lokalt inom ett litet område som i sin tur ger bruk med olika egenskaper. I provet från Hägvide ses inslag av tegelröda partiklar som kommer av lerlager i den brända kalkstenen. Den tegelröda kulören kommer av att leran innehåller järnmineraler. I spritputsen har enbart kalk och naturgrus nyttjats, vilket är något ovanligt eftersom det gärna tillsätts lite sand även i spritputs. Det skulle kunna bero på att kalken i sig bidrar med ballast i form av kalkklumpar som gjort att sanden setts på som onödig. En regional variant som setts i flera av de analyserade bruksproverna. Studien visar att lokala material använts under den andra stenbyggnadsperioden på Gotland och att stenförekomsten har lokala variationer i och mellan socknarna, vilket gör att lokala traditioner kan utskiljas. Sanden är i större utsträckning av samma typ i de undersökta områdena, medans det i Vägume nyttjats både lerblandad sand och ren finkornig sand. Blandningsförhållandet generellt är omkring 1:2 vilket överensstämmer det nationala förhållningssättet som kom utöver 1700-talet. Så sätt skiljer sig Risungs och Gaustäde ut där traditionen för något fetare kalkbruk levt kvar. Vägumes lokala tradition där svagt hydraulisk kalk och grynig kalk med inslag av hydrauliska partiklar använts är därför intressant. / During the second stone building period on Gotland, the farmers in the countryside began to build their houses out of stone. They had their own quarries where they could mine both building stone and stone for lime burning. They burned the stone in lime kilns or household furnaces. The agricultural buildings were also built in stone on Gotland, this is unique in a Swedish and Nordic context. Mortar samples from ten agricultural buildings have been collected, they are all located in the large limestone belt in northern Gotland. This area is interesting to study because of the expansion in the lime industry here. An ocular inspection of the mortar samples was carried out during the field studies, where the colour of the sample was noted as well as the mortars content of, for example sand and lime lumps etc. Thin sections were made from the mortar samples in order to be able to analyse its content and composition. Through analysis we gained knowledge about the lime mortar traditions in the countryside and their local traditions.   The results shows that the stone from the Lärbro area has varying quality and properties, where both clean and more or less impure stone was burned and used in lime render and lime wash. The stone has given us a lime mortar with certain impurities in lime paste and elements of hydraulic grains forming aggregate. This type of lime is characteristic for the studied area in Vägume, where a sub hydraulic lime also where documented. The sub hydraulic one would have to be dry slaked in order to use it in mortar. A grainy lime in some cases with elements of hydraulic grains is also seen in the mortar samples from Hägvide in Lärbro, Stora Ire in Hellvi and at Lunderhage in Fleringe where pure lime paste also were used. Gotland is known for its pure and lime rich slime, as can be seen in the samples from Risungs in Rute, Gaustäde I Bunge and at Fårö. Its therefore interesting to see that sub hydraulic lime has been used on Gotland. Hydraulic lime was also found in one of the samples from Angelbos, where the amount of hydraulic binder was high, it could in fact be a KC-mortar, the hydraulic particles remind of clinker. The mixing ratio is generally 1:2, although leaner and more lime rich mortars occur in the examined samples. The mortars are relatively compact. In Runte and Bunge, the lime mortars appear to be fatter, most of the samples show a mixing ratio of around 1:1, some slightly leaner. In Bunge, a medieval mortar was probably found. It was extremely lime rich, containing little sand and many lumps of lime which partly formed aggregate. Fatter than 1:1. The lime that’s been used in this mortar has been stored for a long time and were probably earth slaked. We do not see this tradition in the other mortar samples where the lime was slaked and used directly. The aggregate in almost all of the mortars is very fine-grained sand, with a grain size around 0,5 mm and smaller. Elements of larger sand grains occur. The size of the lime limps varies greatly from mm-sized grains to 1 cm. The largest between 2-3 cm.  A more modern element and approach to traditional lime mortar was found in one of the samples from Risungs in Rute, where air entraining agent has been added. Resulting in a mortar with a collapsed pore system that gives the mortar poor durability. The contrast I great compared to the older lime rich and compact 1:1 mortars from Risungs.  Another interesting result showed that two of the samples contained larger amounts of clay. In the sample from Vägume the sand itself contained clay, which can be seen in parts of the area. This is the only clay-mixed lime mortar in the study. This shows that even the sand can differ quite a lot within a small area, which in turn produces mortars with different properties. In the sample from Hägvide, elements of brick-red particles can be seen in the thin section. This comes from layers of clay in the burnt lime stone. The brick-red colour comes from a clay containing iron minerals.  In the type of lime render that creates a granulated surface, only lime and see gravel have been used, which is somewhat unusual because a little amount of sand is often added. Maybe the sand was seen as unnecessary because the lime itself contributes with aggregate through the lime lumps. A regional variant seen in several of the analysed mortar samples.   The study shows that local materials were used during the second stone building period on Gotland, and that the stone that’s been used has local variations within and between the parishes, which means that local traditions can be distinguished. The sand is to a greater extent of the same type in the investigated areas, while in Vägume both clay-mixed sand and pure fine-grained sand were used. The mixing ratio is generally around 1:2, which corresponds to the national approach that came beyond the 18th century. This is how Risungs and Gaustäde stands out, where the tradition of somewhat fatter lime mortar has survived. Vägumes local tradition where sub hydraulic lime and gritty lime with elements of hydraulic particles were used is therefore interesting.