Esta dissertação trata da importância da preservação da cultura local, na cidade de São Luis do Paraitinga, no interior do Estado de São Paulo. O sentimento de pertencer a um grupo, partilhando valores, ideais e crenças comuns motiva essa população a comemorar e dessa forma preservar suas festas tradicionais, uma rica e diversificada cultura popular. A pesquisa aqui apresentada buscou conhecer como os processos comunicacionais dessa localidade se relacionam com as suas manifestações culturais, mas deteve-se no estudo da comunicação radiofônica, com ênfase na rádio comunitária da cidade. Foi procurar indícios de como a Rádio Paraitinga pode estabelecer um processo comunicacional, em comunhão com a concepção de vida, dos valores éticos, estéticos, artísticos e religiosos da comunidade. Como compreende, participa e desenvolve os laços de identidade e de pertencimento. Como a comunidade se identifica com a Rádio. Como vinculam sua intensa vivência do cotidiano à emissora. O estudo apresenta, em suas considerações finais, importantes dados indicadores do quanto a rádio da cidade responde a essas questões e sugere ações para que ela efetivamente exerça seu papel junto à comunidade, ações que realmente possam identificá-la como comunitária e, dessa forma, contribuir para a preservação das manifestações culturais. / This study says about the importance of the local culture preservation, in the city of São Luis do Paraitinga, interior of São Paulo. The feeling of belonging to a group, sharing values, ideals and common beliefs motivate this population to celebrate and therefore preserve their folk festivities, a rich and diversity popular culture. The following research meant to know how the communicational processes of this place relate to their culture manifestations, but privileged the radiophonic communication, focusing the city community radio. Searched hints how the Paraitinga Radio can establish a communication process, in congruent with their life conceptions, ethical, aesthetical, artistical and religious values. As understanding, sharing and developing their identity and belonging bonds. As the community identify itself with the Paraitinga Radio. As sharing their intense way of life with the radio station. In its final considerations, the research shows important indicating data of how the city radio answer this questions and its recommends actions that can really identify than as community and therefore to contribute to the preservation of the cultural manifestations.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-16T19:26:44Z No. of bitstreams: 1 VERA REGIANE BRESCOVICI NUNES.pdf: 5855839 bytes, checksum: c2484c48aa1a0575b76c53359ca39651 (MD5) / Made available in DSpace on 2018-05-16T19:26:45Z (GMT). No. of bitstreams: 1 VERA REGIANE BRESCOVICI NUNES.pdf: 5855839 bytes, checksum: c2484c48aa1a0575b76c53359ca39651 (MD5) Previous issue date: 2018-04-09 / The object this research are the paintings and rock engravings present at the archaeological site, inserted in the Serra Sarapó/Tapuias, in the community of Canudos, in the Municipality of Riachão das Neves, State of Bahia. The objective of the study was to analyze and describe the traces, lines, colors and forms that are present in the paintings and in the rock engravings at the Sarapó/Tapuias site, not only from the registration perspective, but also to compare them with other Brazilian traditions in the sense of relating them to a possible tradition of the engravings, as well as in the identification, understanding and analysis, perceiving if they show characteristics of manifestations of the sacred, considering the disposition, location and support in which they were made. To reach these goals, we went from the idea that they are cultural, religious and historical representations with different reading possibilities, produced by different indigenous groups. Due to the fact that the site is located in western Bahia, there was a need to describe aspects of the historical constitution of the region near Riachão das Neves, and the great technological advance of the present. From the investigations and comparisons made in the analysis of the paintings, we find that they can be related to the graphic representations inserted in the São Francisco tradition and in the Geometric Tradition for they present similarities in the colors, lines and forms. And they are manifestations of the sacred by characteristics presented as to the disposition and location. Thus, in light of what we have analyzed, we infer that they present features present in two rupestrian traditions: São Francisco and Geometric and belong to the sacred universe. / O objeto desta pesquisa são as pinturas e gravuras rupestres presentes em um sítio arqueológico localizado na serra Sarapó/Tapuias, na comunidade de Canudos, Município de Riachão das Neves, no Estado da Bahia. O objetivo do estudo foi analisar e descrever os traços, linhas, cores, formas e suportes presentes nas pinturas e gravuras rupestres no sítio Sarapó/ Tapuias, não somente na perspectiva de registro, mas também de comparação com outras tradições brasileiras e de relação com uma possível tradição rupestre. Trabalhou-se, desse modo, a identificação, a compreensão e a análise, bem como a apresentação ou não de características de manifestações do sagrado, considerando a disposição, localização e suporte em que foram realizadas. Para atingir estes objetivos, partiu-se da ideia de que são representações inseridas no contexto da arte, cultura, religião e história por apresentar diferentes possibilidades de leitura. Pelo fato do sítio arqueológico estar localizado em terras do oeste baiano, houve a necessidade de descrever aspectos da constituição histórica da região próxima a Riachão das Neves e o grande avanço tecnológico da atualidade. A partir das investigações e comparações realizadas nas análises das pinturas, foi constatado que elas estão relacionadas com as representações gráficas inseridas na tradição São Francisco e na Tradição Geométrica por apresentar semelhanças nas cores, linhas e formas. Observou-se, também, pelas características apresentadas quanto à disposição e localização no espaço, que são manifestações do sagrado. Para essas constatações, foram utilizados aportes teóricos da arte, cultura, religião, arqueologia, antropologia e outras áreas do conhecimento.

This thesis examines the citation of Ps 68(67).19 in Eph 4.8. Following an introduction that introduces the problem of the altered wording in the citation in Eph 4.8, chapter 2 comprises a History of Research that is organised around the possible sources for the author’s citation in Eph 4.8. One of several conclusions made is that the proclivity of NT scholars to attribute the source text to particular Jewish traditions has contributed to overlooking the import of Ps 68(67).19 within a normal pattern of christological reading of the Psalms in early Christianity. Following these opening chapters, the thesis is divided broadly into Part One and Part Two. The first is deconstructive in nature; the second is constructive. Part One examines textual traditions of Ps 68(67).19 within Justin Martyr, the Peshitta Psalter, and Targum Psalms. Each of these sources share the reading ‘give’ rather than ‘receive’, raising the question of the relationship between these traditions and Eph 4.8. Chapter 3 examines Justin’s Dialogue with Trypho, which contains two citations of Ps 68(67).19 that strongly resemble Ephesians. Nevertheless, as nearly all interpreters acknowledge, Justin never refers directly to ‘Paul’ or ‘Pauline’ letters in any of his writings. Is the parallel wording of Justin’s citations evidence for an early Christian tradition that was also available to Ephesians? I argue that although unmentioned by name, a reasonable case can be made that Justin is familiar with the Pauline corpus, including Eph 4.8. Chapter 4 considers the evidence of Peshitta Psalms, which agrees with the reading of Eph 4.8 in a strand of its copyist tradition. After examining scholarly construals of the Peshitta MS tradition, I consider direct evidence for the influence of Eph 4.8 upon some Peshitta MSS as intimated by Theodore of Mopsuestia. Chapter 5 examines Targum Psalms, focusing on translation techniques and the targumist’s tendency to add, alter, or modify his source in various ways. I argue that when the targumist’s techniques and tendencies are taken into consideration, the targum’s reading ‘give’ is better understood as a typical targumic insertion. The proclivity of many scholars to link Targum Psalms to Eph 4.8 is a classic example of ‘parallelomania’. Part Two turns to make a constructive case for the citation found in Eph 4.8. Chapter 6 is a close examination of the author of Ephesians’ approach to literary borrowing. I consider both his citations from the Jewish scriptures and his use of Colossians as evidence. Chapter 7 examines how early Christians read the biblical Psalms as prophecies. Following a survey of Jewish readings of the Psalms, this chapter surveys how early Christians read the Psalms in light of the death and resurrection- exaltation of Christ. Drawing insights from this, chapter 8 turns to consider the phrases ‘he ascended . . . he gave gifts’ in Eph 4.8. I argue that an ambiguity of the addressee in the text of Ps 68(67).19 allowed for the application of this text to Christ. Moreover, the ‘ascent’ language could easily be applied to the resurrection- exaltation and this association naturally led to the language of gift-giving in Eph 4.8. Chapter 9 considers how the citation of Ps 68(67).19 fits into the context of Ephesians 4, focusing on several important factors such as the language of descent in Eph 4.9–10. Part One and Part Two are followed by a short conclusion that summarises the thesis and draws out several conclusions and implications based upon this study.

In his latest collection of writings about the foodways of the Appalachian region, Fred W. Sauceman guides readers through country kitchens and church fellowship halls, across pasture fields and into smokehouses, down rows of vegetable gardens at the peak of the season and alongside ponds resonant with the sounds of a summer night. The scenes and subjects are oftentimes uniquely personal, and they combine to tell a love story, a chronicle of one person's affection for a region and its people, its products, and its places. Traversing Appalachia from an Italian kitchen in Pennsylvania to a soda shop in South Carolina, BUTTERMILK AND BIBLE BURGERS is a tribute to people loyal to the land and proud of their culinary heritage. Sauceman describes the common bond of breaking beans, the dignity of the barbecue pit, the nobility of the black-iron skillet, and the transformative power of a glass of Tennessee buttermilk. Sauceman also shares recipes from a teacher who lived to be 116. He explains Kentucky banana croquettes and Virginia Ju-Ju burgers. He samples trout caviar in the mountains of North Carolina and sorghum on the Cumberland Plateau in Tennessee. From a notebook stained by Nehi, Sauceman calls forth stories of Hungarian immigrants who gather every fall to make cabbage rolls in Virginia and Cubans who converge in Tennessee to roast a pig and to remember. BUTTERMILK AND BIBLE BURGERS is most of all an expression of gratitude for the persistence of the people who feed us. / https://dc.etsu.edu/etsu_books/1031/thumbnail.jpg

Cette étude a pour sujet le traitement des défunts au IIe millénaire avant J –C (Helladique Moyen et Helladique Récent) en Attique et en Argolide , afin d’établir la répartition des modes de traitement des défunts et des gestes funéraires. Ainsi, en utilisant la méthode de l’archéothanatologie, nous avons observé la position originelle des défunts, étudié la récurrence et la divergence de certains gestes funéraires. Nous avons tenté d’aborder les questions liées aux traditions propres à chacune des deux régions ; mais aussi de distinguer les différentes modalités d’adoption, partielle ou totale ainsi que les modalités de transfert des coutumes funéraires et leur évolution dans le temps. Pour mener à bien ce travail, nous avons analysé les données issues des publications et des rapports de fouilles et les photographies montrant l’intérieur de vingt-quatre tombes avec quarante-six squelettes en place. Ainsi, nous avons pu identifier les différentes faces d’apparition des diverses pièces osseuses : cela nous a permis de découvrir la présence jusqu’à la insoupçonnée, pour certains site, de contenants périssables et parfois de modifier la disposition des défunts déjà établie dans de nombreuses publications. Enfin, en parallèle, nous avons étudié, dans les musées grecs et suédois, les collections d’ossements des sites d’Asinè et de l’Ancienne Agora d’Athènes dans le but d’y découvrir des modifications osseuses d’origine anthropique volontaire ; mais nous n’avons identifié que des os sans modifications volontaires et brûlés. / This study investigates the treatment of the deceased during the 2nd millennium BC (Middle Helladic and Helladic Recent), in order to establish treatment distributions and funeral gestures. Thus, by using the "archeothanatological" method, we observed the original position of the deceased, studies the recurrence and the divergence of some funeral gestures. We have tried to identify regional traditions, but also to distinguish between different adoption modalities, partial or total transfers of funeral customs through time. To carry out this work, we analyzed data from publications and excavation reports and photographs showing the interior of twenty-four tombs with forty-six skeletons in situ. Thus, were able to identify the different faces of appearance of the various bon parts: this has allowed us to discover the presence until now unsuspected, for some sites, perishable containers: sometimes were proposed new positions of the deceased different of those already established in many publications. Finally, in parallel, we have studied in Greek and Swedish museum collections of bones of the sites of Assine I and II and of the ancient Agora of Athens in order to discover bone voluntary anthropogenic changes. We thus showed the absence of voluntar changes and burnt bones.

Abstract This thesis offers the first detailed critical account of the Greek-Australian writer, Alex Doucas (1900-1962) who came to Australia in 1927 as a migrant from Asia Minor. It attempts to place his work in the perspectives of Greek and Australian literatures and to evaluate his position both as a migrant and as a writer. The Asia Minor Catastrophe and the exchange of populations between Greece and Turkey in 1923, as well as the Great Depression he faced in Australia along with many other Australians had a profound effect on his social outlook. Considered one of the pioneers of Greek-Australian Literature, Doucas played an important role in the development of Greek community life in Australia during the pre- and post-World War II periods. His work consists of two published novels (one posthumously) and a significant body of published and unpublished, stories, poems, translations and essays. Out of print for some decades, it remains largely unknown to the general public or even to academic circles in Greece and in Australia. It was, however, a landmark of Greek-Australian Literature and continues to have more than historical interest in its treatment of migration, exile and displacement, and in its use of intercultural perspectives to forge a positive vision for humanity. Although forced into ill-paid manual labour for much of his life after his arrival in Australia, Alex Doucas tried to develop links and relationships with Australian intellectual circles and to become involved in Australian life in the broadest way. At the same time, he never lost contact with social, political and literary developments in Greece. Alex Doucas maintained close relations with both the Greek and Australian literary traditions. As a writer he belongs to the Greek generation of the 1930s and its literary traditions. In his work, he dealt with events which took place in Anatolia before the Asia Minor Catastrophe as well as with the impact the catastrophe had on Greek society. He is one of the first writers of his generation who turned his attention to the “other side of the coin” and investigated the impact of the Catastrophe on the Turkish people. This perspective was adopted mainly due to the openness that he found in Australia, an openness that led to Multiculturalism. Alex Doucas was a multiculturalist before his time. His work is a fine example of the Australian version of Multiculturalism. Through his brother Stratis Doucas (also a writer) and others, he kept himself informed on all sorts of changes and developments in his native country, Greece, especially as it was shaped after the Asia Minor Catastrophe. At the same time, he tried to understand the Australian way of life, its culture and its literary traditions. His bi-cultural position gave him a powerful perspective. He attempted to understand the Australian way of life through his Greekness and to find answers for problematic events that happened in Greece through his Australian experience. Across the entire span of Doucas’s work, it is clear that his political philosophy and his belief in the goals of socialism played a crucial role in his consciousness of himself as a writer whose role was to provide the artistic equivalent of the philosophical basis of Marxism, best expressed in the Theses on Feuerbach (1845) by Marx, in his famous dictum, "Philosophers have hitherto only interpreted the world in various ways; the point is to change it". In other words, it was never enough for Doucas simply to describe in social realist terms the conditions of life and the aspirations of human beings. His aim was to show how these conditions might be changed for the better, not only for the individual, but for the community as a whole. Equally, he wished to show how people’s aspirations, particularly those of an immigrant community familiar with exile, suffering and loss, might be more fully realised.

Notre recherche concerne les bandas, associations composées de musiciens amateurs interprétant un répertoire musical aux sonorités principalement hispaniques et basques. Les premières sont apparues dans le sud-ouest de la France dans les années soixante, suite à l’engouement de musiciens français pour les formations musicales qui accompagnaient les fêtes espagnoles, notamment celles de San Fermin à Pampelune. Les musiciens du Sud-Ouest ont reproduit le modèle qu'ils avaient observé, certains l'ont fait dans les détails, d'autres ont aménagé le modèle en fonction des habitudes de leur localité. Par la suite, des bandas sont apparues dans d'autres régions de France et même en Belgique. Des éléments ont favorisé cette diffusion : la présence de sociétés musicales dans les communes qui ont adopté la pratique musicale des bandas, l’existence de relations de jumelage entre communes dont l’une est le siège d’une banda, la présence de liens historiques entre communes, le contexte global de perte de succès des fanfares et harmonies locales. Notre recherche nous a amenée à observer plusieurs phénomènes : une certaine hispanisation du Sud-Ouest de la France à travers l’apparition des bandas, une diffusion de cette pratique musicale et festive en France et en Belgique souvent accompagnée de mouvements de (re)constructions identitaires, de revendications d’authenticité et de conflits de légitimité. A notre connaissance, notre thèse est la première recherche analysant l’univers des bandas sur un espace géographique aussi étendu. Celle-ci est en outre la première étude concernant la propagation de cette pratique. De plus, cette recherche aborde les bandas de différents points de vue, à travers leur histoire, leurs participations aux fêtes, leurs rôles dans les fêtes, dans les corridas, les courses landaises et les ferias, la volonté pour les bandas situées en dehors du Sud-Ouest de créer des fêtes qui leur correspondent dans ces régions où il n’existe pas de lieux festifs qui leur soient spécifiques. D’un point de vue musical, nous abordons la problématique du répertoire des bandas, les conflits au sujet de leur modification, de leur modernisation, de leur authenticité, de leur « tradionalité ». Nous analysons également les situations d’apprentissage musical que les bandas produisent, que ce soit de manière informelle ou que ce soit organisé en écoles de musique. A travers notre recherche, nous espérons ainsi construire une mémoire de ces formations musicales, un éclairage sur cette pratique, son origine, sa propagation, son appropriation et les moyens de réinvention mis en œuvre par les musiciens pour la rendre cohérente avec leur localité. Cette logique de réinvention provoque de nombreux conflits internes entre bandas conservatrices et bandas modernistes et c’est dans ces discours revendicateurs que l’on perçoit l’importance que chaque banda tient dans la vie des musiciens.

In education about climate issues teachers make choices. What is of most importance? To know how the green house effect works in a natural scientific way or to know about the political processes that can help us find a solution? Habits, or selective traditions, answers the questions why, what and how does teachers do when teaching about climate issues.  In this study selective traditions are investigated.The purpose of this study is to investigate and identify selective traditions among the Swedish geography teachers when it comes to teaching about global warming. A discussion about the implications of the selective traditions for the education from a pragmatic perspective, inspired by John Dewey in his work: “Democracy and Education is also included.The empiricism of the study consists of interviews where teachers tell about their ways of teaching about climate issues. The result is presented in the form of selective traditions. The study identifies three separate didactic typologies in teaching about climate issues. The natural science typology tradition which focuses on facts, the normative which focuses on changing the student’s attitudes and the pluralistic which focuses on the student’s democratic development. All three have different implications in a pragmatic perspective. These three didactic typologies have different implications for the democratic dimension in education. Typology 1 does not encourage the student to take part in debates about climate change. Instead the student only receives natural science facts. In Typology 2 it is the teacher or some other ruler who decides what attitudes to adapt. But in Typology 3 the student is encouraged to, and gets the opportunity to develop his- or hers own attitudes.

My dissertation traces the contemporary American assimilation of Asian enlightenment traditions and discourses. Through a close reading of three communities, I consider how Asian traditions and ideas have been refracted through the psychological, political, and economic lenses of American culture. One of my chapters, for example, discusses how the American Insight community has attempted to integrate the enlightenment teachings of Theravada Buddhism with the humanistic, democratic, and pluralistic values of the European Enlightenment. A second chapter traces the American gum Andrew Cohen's transformation from a Neo-Advaita teacher to a leading proponent of "evolutionary enlightenment," a teaching that places traditional Indian understandings of nonduality in an evolutionary context. Cohen's early period shows the further deinstitutionalization of traditional Advaita Vedanta within the radically decontextualized Neo-Advaitin network, and evolutionary enlightenment engages and popularizes another less-known but influential Hindu lineage, namely that of Sri Aurobindo's integral yoga. a A third chapter examines contemporary psychospiritual attempts to incorporate psychoanalytic theory into Asian philosophy in order to reconcile American concerns with individual development with Asian mystical goals of self-transcendence. In conclusion, I argue that the contemporary American assimilation of Asian enlightenment traditions is marked by a number of trends including: (I) a move away from the rhetoric and privileging of experience that scholars such as Robert Sharf have shown to be characteristic of the modem Western understanding of Asian mysticism; and (2) an embrace of world-affirming Tantric forms of Asian spirituality over world-negating renouncer traditions such as Theravada Buddhism and Advaita Vedanta. I also reflect on how the cultural shift from the modem to postmodern has affected East-West integrative spiritualities.

This dissertation is concerned with the ways in which Māori legal traditions have changed in response to the process of negotiated settlement of historical claims against the state. The settlements agreed between Māori groups and the state provide significant opportunities and challenges for Māori communities and, inevitably, force those communities to confront questions relating to the application of their own legal traditions to these changed, and still changing, circumstances. This dissertation focuses specifically on Māori legal traditions and post-settlement governance entities. However, the intention is not to simply record changes to Māori legal traditions, but to offer some assessment as to whether these changes and adaptations support, or alternatively detract from, the two key goals of the settlement process - reconciliation and Māori self-determination. I argue that where the settlement process is compelling Māori legal traditions to develop in a way that is contrary to reconciliation and Māori self-determination, then the settlement process itself ought to be adjusted. This dissertation studies the nature of changes to Māori legal traditions in the context of the Treaty settlement process, using a framework that can be applied to Māori legal traditions in other contexts. There are many more stories of Māori legal traditions that remain to be told, including stories that drill into the detail of specific legal traditions and create pathways between an appropriate philosophical framework and the practical operation of vibrant Māori legal systems. Those stories will be vital if we in Aotearoa/New Zealand are to move towards reconciliation and Māori self-determination. The story that runs through this dissertation is one of a settlement process that undermines those objectives because of the pressures it places on Māori legal traditions. But it need not be this way. If parties to the Treaty settlement process take the objectives of self-determination and reconciliation seriously, and pay careful attention to changes to Māori legal traditions that take place in the context of that process, a different story can be told – a story in which Treaty settlements signify, not the end of a Treaty relationship, but a new beginning. / Graduate / 0398 / 0332 / 0326 / carwyn@uvic.ca