This thesis is an investigation, on the basis of three texts chosen from early Castilian literature, of the importance of thirteenth and fourteenth century Castilian as a vehicle by which information about Islam and the Muslims reached the Christian West. In the Middle Ages, the Iberian Peninsula was in a special position for the transmission of culture, for there, Christian and Muslim communities existed alongside each other. Two authors, Alphonso X of Castile and Don Juan Manuel, recommended themselves for study as they both had contacts with Muslims and produced works containing references to Islam and the Muslims. Of their work, specific texts were chosen to provide evidence of culture contact: Primera Cronica General, Calila e Dimna and El Conde Lucanor. In the thesis, three main questions are posed: firstly, what knowledge was possessed by Christian Spaniards of the Islamic culture, especially as it flourished in Southern Spain; secondly, what sort of cultural material of Islamic origin was most readily transmitted; and thirdly, what was the importance of literature as a means of cultural transmission. The facts that emerge show that religion was a controversial topic, so any cultural material relating to it was transmitted with difficulty; elements of material culture were more readily disseminated. Religious exclusiveness and polemical propaganda on both the Christian and the Muslim side prevented medieval scholars such as Alphonso X from forming a truly accurate picture of the Muslim culture. The. popular literature, as exemplified here by Don Juan Manuel, contributed much to culture transfer, by conveying to Western Europe a relatively favourable view of the Muslims, but literature which bore clerical influences projected a hostile attitude. Therefore, although thirteenth and fourteenth century Castile transmitted much information on the Muslim culture to Western Christendom, the view presented was partly truthful and partly erroneous, and attitudes alternated between' sympathetic and hostile, producing an uneven picture.

Este trabalho tem como objeto de estudo o mangá (história em quadrinhos japonesa) e sua utilização como instrumento de transmissão de cultura. Partindo da análise histórica e a posterior expansão mundial, procurouse entender como o mangá foi criado e como ele é entendido pelos japoneses e pelos ocidentais, especificamente os brasileiros. Um dos pontos apontados foi que os japoneses entendem o mangá como apenas quadrinhos; já os ocidentais, como um estilo. Como base de análise foi utilizado um mangá muito famoso, tanto no Japão quanto no Brasil, Rurouni Kenshin. Este mangá conta a história de um samurai errante no início da era Meiji que, arrependido de ter sido um assassino, passa a defender a vida de todos. Procurou-se identificar elementos que fazem referência à realidade e que podem ser usados como fonte de transmissão de conhecimento. Foram analisados aspectos como arquitetura, história, língua, entre outros, para comparar com os elementos reais. Ao fim da análise foi possível comprovar que existia uma relação do quadrinho com os elementos e fatos verdadeiros. Conclui-se que, o mangá pode ser visto como mera diversão, ou, se o leitor souber entender melhor seu conteúdo, pode ser utilizado como meio de transmissão de conhecimento. / This work´s subject is the Mangá (Japanese cartoon) and its use as a cultural transmission tool. Starting from the historical analysis and the subsequent world expansion, this work tried to understand how the mangá was created and how it is understood by the Japanese and the ocidental people, specifically Brazilians. One relevant point was that Japanese people see the mangá just as cartoons while ocidental people understand it as a style. The title chosen to be the studied is Rurouni Kenshin, a very famous mangá in Brazil as well as in Japan. This mangá tells the story of a wandering samurai in the beginning of the Meiji era, who, regretted of being an assassin, started to protect everyone´s life. We tried to identify elements in the story that were related to the reality and could be used as a source of knowledge transmission. Many aspects were used in this comparison, such as architectural, historical, linguistic, among others. In the end of the analysis it was possible to prove that there is a connection between the cartoon and the real facts. Therefore, mangá can be understood just like fun, but if the reader could understand its content in depth, it can be used as a knowledge transmission tool.

Este trabalho tem como objeto de estudo o mangá (história em quadrinhos japonesa) e sua utilização como instrumento de transmissão de cultura. Partindo da análise histórica e a posterior expansão mundial, procurouse entender como o mangá foi criado e como ele é entendido pelos japoneses e pelos ocidentais, especificamente os brasileiros. Um dos pontos apontados foi que os japoneses entendem o mangá como apenas quadrinhos; já os ocidentais, como um estilo. Como base de análise foi utilizado um mangá muito famoso, tanto no Japão quanto no Brasil, Rurouni Kenshin. Este mangá conta a história de um samurai errante no início da era Meiji que, arrependido de ter sido um assassino, passa a defender a vida de todos. Procurou-se identificar elementos que fazem referência à realidade e que podem ser usados como fonte de transmissão de conhecimento. Foram analisados aspectos como arquitetura, história, língua, entre outros, para comparar com os elementos reais. Ao fim da análise foi possível comprovar que existia uma relação do quadrinho com os elementos e fatos verdadeiros. Conclui-se que, o mangá pode ser visto como mera diversão, ou, se o leitor souber entender melhor seu conteúdo, pode ser utilizado como meio de transmissão de conhecimento. / This work´s subject is the Mangá (Japanese cartoon) and its use as a cultural transmission tool. Starting from the historical analysis and the subsequent world expansion, this work tried to understand how the mangá was created and how it is understood by the Japanese and the ocidental people, specifically Brazilians. One relevant point was that Japanese people see the mangá just as cartoons while ocidental people understand it as a style. The title chosen to be the studied is Rurouni Kenshin, a very famous mangá in Brazil as well as in Japan. This mangá tells the story of a wandering samurai in the beginning of the Meiji era, who, regretted of being an assassin, started to protect everyone´s life. We tried to identify elements in the story that were related to the reality and could be used as a source of knowledge transmission. Many aspects were used in this comparison, such as architectural, historical, linguistic, among others. In the end of the analysis it was possible to prove that there is a connection between the cartoon and the real facts. Therefore, mangá can be understood just like fun, but if the reader could understand its content in depth, it can be used as a knowledge transmission tool.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal

No description available.

New Guinea is the most linguistically diverse region in the world. There are over 1000 languages found there, reflecting a complex history of migration and interaction. The Upper Sepik is one of New Guinea’s most linguistically heterogeneous areas but because the area has not been marked by the significant population movement and intense and far-reaching exchange systems apparent for some parts of New Guinea, this diversity may be more indicative of processes that maintain rather than lead to linguistic diversity. Accordingly, the region may offer great potential for those investigating population histories. With this potential in mind ethnographers went into the Upper Sepik during the 1960s and 1970s with the intention of making representative material culture collections for the language groups found there. These collections combine to be, arguably, one of the most fine-grained material culture datasets that exist for New Guinea. This thesis describes the manner in which these collections were documented and used to create a dataset to test for relationships between material culture and language. It begins with an overview of the study area including descriptions of the geography, environments, subsistence systems, settlement structures and social patterns, including an appraisal of marriage exchange, ritual, trade and warfare and how these may have facilitated or inhibited the spread of culture. This appraisal leads to an assertion that the sociality and mobility of men and women are affected differentially by such mechanisms, and that material culture belonging to men and women may differentially reflect population histories and the social processes that underpin the evolution of linguistic diversity. The thesis then describes a round of analytical procedures used to test for relationships between language and attributes belonging to string bags and arrows which are respectively and exclusively produced by women and men. Associations between languages, measured in terms of their material culture similarity, are then compared to those determined according to their linguistic family relationship and their relative positions in geographical space. The analysis also tests whether differences in the way that women and men socialise and move through space influence the way in which material culture patterns through space. The thesis concludes that attributes of classes of material culture are distributed differently for objects made by men compared to those made by women, that distance seems to be a stronger factor than language, and that environmental factors are also relevant. This study foreshadows ongoing research involving the dataset. / Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2009

New Guinea is the most linguistically diverse region in the world. There are over 1000 languages found there, reflecting a complex history of migration and interaction. The Upper Sepik is one of New Guinea’s most linguistically heterogeneous areas but because the area has not been marked by the significant population movement and intense and far-reaching exchange systems apparent for some parts of New Guinea, this diversity may be more indicative of processes that maintain rather than lead to linguistic diversity. Accordingly, the region may offer great potential for those investigating population histories. With this potential in mind ethnographers went into the Upper Sepik during the 1960s and 1970s with the intention of making representative material culture collections for the language groups found there. These collections combine to be, arguably, one of the most fine-grained material culture datasets that exist for New Guinea. This thesis describes the manner in which these collections were documented and used to create a dataset to test for relationships between material culture and language. It begins with an overview of the study area including descriptions of the geography, environments, subsistence systems, settlement structures and social patterns, including an appraisal of marriage exchange, ritual, trade and warfare and how these may have facilitated or inhibited the spread of culture. This appraisal leads to an assertion that the sociality and mobility of men and women are affected differentially by such mechanisms, and that material culture belonging to men and women may differentially reflect population histories and the social processes that underpin the evolution of linguistic diversity. The thesis then describes a round of analytical procedures used to test for relationships between language and attributes belonging to string bags and arrows which are respectively and exclusively produced by women and men. Associations between languages, measured in terms of their material culture similarity, are then compared to those determined according to their linguistic family relationship and their relative positions in geographical space. The analysis also tests whether differences in the way that women and men socialise and move through space influence the way in which material culture patterns through space. The thesis concludes that attributes of classes of material culture are distributed differently for objects made by men compared to those made by women, that distance seems to be a stronger factor than language, and that environmental factors are also relevant. This study foreshadows ongoing research involving the dataset. / Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2009

Ce mémoire de maîtrise porte sur l’implication de la « loi sur le membership et le droit de résidence à Kahnawà:ke » sur six femmes mixtes Mohawks de la communauté Mohawk de Kahnawà:ke. Nous utilisons une méthodologie de recherche qualitative pour analyser les récits de vie des participantes et leurs expériences en tant que personnes ayant un héritage culturel mixte. Dans ce contexte, nous explorons certains facteurs qui ont facilité ou atténué leur identité culturelle et leur sentiment d’appartenance. Nous explorons aussi la question de la transmission culturelle à la prochaine génération. Les résultats de cette étude suggèrent que l’identité culturelle et les modes de vie Mohawk sont transmis de manière intergénérationnelle dans les familles des participantes. Dans cette étude, les femmes font des efforts tenaces pour se réapproprier leur culture et de créer un sentiment d’appartenance qui leur est propre. Ces récits détaillés des participantes s’ajoutent à la recherche canadienne sur l’identité mixte et la transmission culturelle dans un contexte autochtone. / In this master’s thesis, I examine the implications of the Kahnawà:ke membership and residency law on six mixed-blood women from the Kahnawà:ke Mohawk community. With the use of qualitative research methodology, I analyze the participants’ narratives of their experiences with growing up racially mixed. In this context, I explore some of the factors that facilitated or mitigated their sense of cultural identity and belonging. I also explore the question of cultural transmission to the future generation. The findings from this study suggest that Mohawk cultural identity and ways of life are perpetuated intergenerationally in these women’s’ families. The participants make tenacious efforts to re-appropriate their culture and find ways to create their space of belonging. These participants’ detailed accounts add to the Canadian body of research on mixed-race identity and cultural transmission in an Indigenous context.