Representations of Dutch contacts with coastal inhabitants of Africa, 1475-1652. Prior to 1996, South African Dutch studies had largely been determined by traditional rigid historical and geographic boundaries set in 1933. The framework exclusively focused on the period after the arrival of Van Riebeeck in 1652 to 1925 (when Afrikaans replaced Dutch as an official language) and on topics regarded as typically South African. Siegfried Huigen in 'De Weg naar Monomotapa' (1996) not only questioned these limitations but introduced a revised time frame including the period “about 1596 to 1652”. The revised framework has provided an opportunity to study texts prior to 1652 including both the earliest recorded Dutch contacts with the coastal inhabitants of Africa as well as the significant 1595 record of the initial Dutch cross-cultural encounters on the coast of Southern Africa. Where the role of the Dutch East India Company after 1602 had previously been considered foremost, the maritime forces of the Dutch States General and independent Dutch traders before 1602 and the activities of the Dutch West Indies Company after 1621 on the entire African coast had attracted little attention. Contact between the Dutch and coastal inhabitants of Africa and the textual representations of such contacts had contributed to a more extensive Dutch frame of reference than had previously been presumed. Previous assumptions attributing the nature of representations to the frequency and length of contacts had somehow not accounted for similar factors not influencing representations of coastal inhabitants elsewhere in Africa nor had the actual extent of the Dutch frame of reference been fully considered. Since the initial 1595 textual representation of Willem Lodewycksz describing the contact between the Dutch and Khoikhoi in Mossel Bay, the texts have had a profound influence on the South African discourse. Comparative studies of the initial representations and early 20th century compilations of the primary texts indicate that the elucidation prevalent in the more recent works has been the source of questionable interpretations and conclusions that have erroneously been attributed to the late sixteenth century seafaring scribes. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.

“Trečio fronto” žurnalas (1930-1931 m.) ir jo leidėjų grupė yra susilaukusi plataus literatūrologų ir istorikų dėmesio. Visgi, galimos naujos tyrimų perspektyvos, leidžiančios sukonstruoti platesnį šios grupės veiklos kontekstą bei įvesti naujus personažus – aktorius ir menininkus. Dėl to pats reiškinys įvardijamas kaip revoliucinės kultūros eksperimentas, netolygiai vystęsis tarp 1927 ir 1935 m. Tyrimo objektu tapo apie dvidešimt herojų. Jų biogramų lyginamoji rekonstrukcija atskleidė išskirtinę draugystės ryšių įtaką politinių-socialinių pažiūrų tapsmui bei viešajai veiklai. Dauguma šios grupės narių mėgino tapti komunistų pakeleiviais. Lietuvos komunistų partijos vadovybė Maskvoje ir Lietuvoje nesutarė kaip vertinti šį šliejimąsi. Visgi nulėmė neigiamos nuostatos ir šliejimosi pastangos buvo sužlugdytos. Šis aspektas esamoje istoriografijoje nebuvo iki šiol atskleistas. Mažuma analizuojamos grupės aktyvistų tapo nemarksistinio socializmo šalininkais, o jų išskirtinai sunki veikla buvo paženklinta emigracijos ir kalėjimo bausmių. Egzistuojanti istoriografija pabrėžia trečiafrontininkų komunistinio pakeleiviavimo aspektą, bet šiame tyrime analizuojamų personažų atžvilgiu laikomasi platesnės kairėjimo perspektyvos. Taigi, iki šiol tyrinėtojų nepanaudotos archyvinės medžiagos gausa leido papildyti trečiafrontininkų istorijas naujais faktais, įvesti naujų personažų, išplėsti kontekstus bei siūlyti naujus jų veiklos vertinimus. / The “Trečias frontas” journal (1930-1931) and its group have a wide historiographical layer. Nevertheless, there is a possibility to recreate wider context of the group’s activities and analyse this in the connection with activities of some artists and theatre actors. Therefore, this phenomenon could be named as the “experiment of revolutionary culture” and dated between 1927 and 1935. About twenty persons became the object of this research. Reconstruction of group members’ biographies in comparative mode reveals close personal ties and communication networks which affected political-social visions and were the core of complex public activities. Majority of the group members’ tried to become communist fellow-travellers. The corpus of Lithuanian Communist party leadership has had diverse attitudes towards these attempts and that initiated internal conflicts. Nevertheless, prevailed negative position and attempts failed. Minority of these revolutionary culture sympathizers became nonmarxist socialism supporters and their activities were especially difficult because of emigration and imprisonments. Existing historiography emphasizes these group members’ connections with communists. The perspective of this research is more about the difficult path of going left. Untapped archival material and its abundance enabled to enrich the existing historical narrative with new facts, characters, wider contexts, different perspectives and fresh analysis of their activities.

The “Trečias frontas” journal (1930-1931) and its group have a wide historiographical layer. Nevertheless, there is a possibility to recreate wider context of the group’s activities and analyse this in the connection with activities of some artists and theatre actors. Therefore, this phenomenon could be named as the “experiment of revolutionary culture” and dated between 1927 and 1935. About twenty persons became the object of this research. Reconstruction of group members’ biographies in comparative mode reveals close personal ties and communication networks which affected political-social visions and were the core of complex public activities. Majority of the group members’ tried to become communist fellow-travellers. The corpus of Lithuanian Communist party leadership has had diverse attitudes towards these attempts and that initiated internal conflicts. Nevertheless, prevailed negative position and attempts failed. Minority of these revolutionary culture sympathizers became nonmarxist socialism supporters and their activities were especially difficult because of emigration and imprisonments. Existing historiography emphasizes these group members’ connections with communists. The perspective of this research is more about the difficult path of going left. Untapped archival material and its abundance enabled to enrich the existing historical narrative with new facts, characters, wider contexts, different perspectives and fresh analysis of their activities. / “Trečio fronto” žurnalas (1930-1931 m.) ir jo leidėjų grupė yra susilaukusi plataus literatūrologų ir istorikų dėmesio. Visgi, galimos naujos tyrimų perspektyvos, leidžiančios sukonstruoti platesnį šios grupės veiklos kontekstą bei įvesti naujus personažus – aktorius ir menininkus. Dėl to pats reiškinys įvardijamas kaip revoliucinės kultūros eksperimentas, netolygiai vystęsis tarp 1927 ir 1935 m. Tyrimo objektu tapo apie dvidešimt herojų. Jų biogramų lyginamoji rekonstrukcija atskleidė išskirtinę draugystės ryšių įtaką politinių-socialinių pažiūrų tapsmui bei viešajai veiklai. Dauguma šios grupės narių mėgino tapti komunistų pakeleiviais. Lietuvos komunistų partijos vadovybė Maskvoje ir Lietuvoje nesutarė kaip vertinti šį šliejimąsi. Visgi nulėmė neigiamos nuostatos ir šliejimosi pastangos buvo sužlugdytos. Šis aspektas esamoje istoriografijoje nebuvo iki šiol atskleistas. Mažuma analizuojamos grupės aktyvistų tapo nemarksistinio socializmo šalininkais, o jų išskirtinai sunki veikla buvo paženklinta emigracijos ir kalėjimo bausmių. Egzistuojanti istoriografija pabrėžia trečiafrontininkų komunistinio pakeleiviavimo aspektą, bet šiame tyrime analizuojamų personažų atžvilgiu laikomasi platesnės kairėjimo perspektyvos. Taigi, iki šiol tyrinėtojų nepanaudotos archyvinės medžiagos gausa leido papildyti trečiafrontininkų istorijas naujais faktais, įvesti naujų personažų, išplėsti kontekstus bei siūlyti naujus jų veiklos vertinimus.

No description available.

Objetiva-se traçar um panorama do turismo estrangeiro independente e econômico, denominado backpacker, a nível mundial e nacionalmente, apresentando sua representatividade e taxa de crescimento no período de 1996 a 2000. Comparam-se as origens e os destinos tanto no turismo convencional quanto no turismo backpacker, compreendendo que há diferenças significativas entre os mesmos. Abordam-se os aspectos que possibilitam determinar o perfil desse segmento de turistas estrangeiros, como faixa etária, sexo, renda, nível educacional e origem, assim como as características das viagens que os backpackers estrangeiros empreendem pelo Brasil como duração, roteiro, meios de locomoção e principais atividades desenvolvidas. Provoca-se discussão sobre o tratamento dispensado pelos órgãos governamentais que estabelecem as diretrizes do turismo nacional a esse segmento de turistas estrangeiros, haja vista que o Brasil oferece condições apropriadas para atrair os backpackers e sua visita propiciaria aspectos econômicos, sociais e ambientais de nosso interesse: incentivaria a abertura de pequenos empreendimentos de capital nacional, as receitas geradas por esse público seriam de valor considerável, o intercâmbio sociocultural entre turista-comunidade seria ampliado, dar-se-ia maior valor aos artefatos produzidos localmente e a maior conscientização dos turistas às questões ambientais seria benéfica / The purpose of this study is to provide an overview of independent and budget-minded tourists from abroad, denominated backpackers, travelling around the world and in Brazil, presenting its level of representation and growth in the period from 1996 to 2000. A comparison about the origin and destination of the conventional and backpacking tourist is demonstrated, highlighting the significant differences between both. Profile of this foreign tourist market segment, comprising age, gender, income, education level and nationality, is demonstrated, as well as the characteristics of backpackers\' travelling around Brazil, referent their stay, itinerary, transportation and major activities. A discussion concerning government institutions directives for determining national targets in the tourism area as for this foreign tourist segment is demonstrated, whereby Brazil offers appropriate conditions to attract backpackers. Their visits is shown to favour economic, social and environmental issues, encouraging the opening of small businesses, income generation stimulated by these tourists, enhancing a large social and cultural interchange between the tourist and the community, adding value to products made in Brazil and raising the consciousness of tourists about environmental matters which are beneficial to everyone

No description available.

This thesis explores the possibility and challenges of international/interracial female friendship and anti-communitarian hospitality through writings of Victorian female travellers to Meiji Japan between 1854 and 1918. It features three travellers, viz. Isabella Bird, Mary Crawford Fraser, and Marie Stopes. The introduction delineates the context of key events in the Anglo-Japanese relationship and explores the representation of Japan in Victorian travelogues and literary works. Chapter I considers the philosophical dialogue between Jean-Luc Nancy, Maurice Blanchot, and Jacques Derrida on community, friendship, and hospitality. It demonstrates the potential of applying their thinking, notwithstanding its occasional complicity, to an analysis of the place of hitherto marginalised groups, women and foreigners, in Western philosophical models. Chapter II examines relationships between Bird and Japanese natives, especially her interpreter, Ito in Unbeaten Tracks in Japan (1880) in terms of questions of stable identity and translation. It further undertakes a comparative study between the travelogue and Itō no koi (2005) by Nakajima Kyōko. I explore the afterlife of Bird in Japanese literature. Chapter III investigates friendships in Fraser’s A Diplomatist’s Wife in Japan (1898). It uncovers her connection with Japanese female writers in oblivion, Yei Theodra Ozaki and Wakamatsu Shizuko. I discuss the influence her friendships had on Fraser’s fictional works such as The Stolen Emperor (1903), especially on the fair portrayals of Japanese women. Chapter IV explores friendships between the sexes in Stopes’ A Journal from Japan (1910) and articulates its relationship with Love-Letters of a Japanese (1911) and Plays of Old Japan (1913). I examine Stopes’ romantic relationship with Fujī Kenjirō and its influence on her career in sexology. It also investigates Stopes’ collaboration with Sakurai Jōji on Nō translation and exposes complex gender, racial, and linguistic politics. The conclusion explores three Japanese female travellers to Victorian Britain, focusing on their contact with local women. It considers Tsuda Umeko’s Journal in London, Yasui Tetsu’s Wakakihi no ato, and Yosano Akiko’s Pari yori (1914).

L’auteur retranscrit vingt-cinq années de vie vécues parmi la communauté dite « des gens du voyage ». Il a fait le choix de s’attacher à présenter la construction sociale dans la communauté. Cette organisation permet de maintenir la cohésion dans les groupes. L’intitulé de la thèse est parfaitement démontré dans le texte riche de moments forts, de descriptions précises, au terme de l’exercice universitaire, le paradigme, « quand dire c’est être » est avéré. Etranger à cette culture, l’anthropologue choisit la réflexivité comme outil d’analyse, il en ressort une vision exacerbée de ce qui fait la culture Manouche. En trois parties, l’auteur développe, sous la forme de son initiation dans la communauté, les étapes de la construction sociale de l’individu pour qu’il devienne conforme aux valeurs Manouches. L’accès à la parole n’est pas inné, mais acquis au fur et à mesure de la croissance naturelle de l’individu dans la communauté. Ce dernier apprend les qualités de la parole, il s’exerce à « bien parler », à « tenir sa bouche », à « parler de sa hauteur ». Personne dans toute la communauté Manouche n’a le monopole de la parole, lorsqu’un individu parle, il engage sa personne, son rang, sa renommée, mais ne peut pas parler au nom des autres, sans que cela ne soit considérer comme un excès de pouvoir. La communauté règle ses relations par l’usage d’un concept endogène appelé « i era », ce qui se traduit en français, comme « le respect ». Cette notion sociale régit tous les rapports entre les différents rangs sociaux, dans les relations sexuées, dans les comportements des uns envers les autres, des groupes envers d’autres groupes, c’est une notion partagée par l’ensemble des Manouches. Les Manouches construisent un espace de vie, qui va de la sphère la plus petite celle du foyer, la caravane, vers la sphère de la place, l’ensemble de caravanes juxtaposées, intégrée dans la sphère large du Monde, l’ensemble des individus qui vivent comme eux, ceux qui leur ressemblent. Au-delà de ce territoire il n’y a rien que la société englobante ou majoritaire dont les Manouches tirent leurs subsistances en y établissant des relations économiques. Pour construire la frontière entre ce qui est leur Monde et le reste des individus, les Manouches construisent dans le discours l’altérité. Celui qui n’est pas Manouche est, comme l’a choisi l’auteur, qualifié de « yalo », le « cru ». Au terme de ce travail universitaire, l’auteur ouvre pour l’anthropologie sociale des thèmes de recherche pour la science dans les notions d’identité, de pluralité des identités, de construction de territoires, l’espace Manouche, les sphères de vie, la construction de l’échange, l’usage de la langue Manouche. Un document scientifique sanctionné par la mention très honorable. / The author describes twenty five years of life within the community known as « gypsy travellers ». He has endeavoured to show the social construction within the community. This organisation maintains cohesion among its various groups. The thesis’ title is perfectly demonstrated with a text that offers a wealth of memorable moments and accurate descriptions; at the end of this academic exercise, the 'when saying is being' paradigm is clearly defined. He remains uninvolved with this culture, the anthropologist chooses reflexivity as an analysis tool, showing an exacerbated vision of the Manouche culture. With this three-part work, the author develops, in the form of his initiation within the community, the different steps of the individual’s social construction, as he becomes true to the Manouche values. Access to speech is not innate, it is gradually acquired by the individual according to his natural growth within the community. The latter learns speech qualities, he tries hard to 'speak properly', to 'think carefully before speaking', to 'speak in accordance with his social ranking'. Nobody within the Manouche community has the monopoly of speech, and when someone talks, he engages his own rank and his reputation, but cannot speak on behalf of others. It would otherwise be considered as an excess of power. The community adjusts its own inner relationships with the help of an endogenous concept called 'i era', i.e. 'respect'. This social notion governs the relationships among various social ranks, including sexed gender relationships and behaviours between different people and groups towards other groups. This represents a notion that is shared by all Manouche. The Manouche community organizes its own living environment, from the smallest sphere (the home, the caravan) to the square sphere, i.e. the ensemble of juxtaposed caravans integrated within the world’s widest sphere - that which encompasses all the people that live and look like them. Beyond this intellectually spatial territory, there is nothing but the inclusive and majority society from which the Manouche make a living while building economic relationships. So as to establish a border between their world and the rest of human beings, the Manouche develop in otherness discourse. A non-Manouche is, as stated by the author, a 'yalo', meaning a 'raw'. At the end of this academic work, the author opens up for social anthropology a few potential scientific research topics, including identity notions, plurality of identities, building of territories, Manouche space, life spheres, setting up of exchanges, the use of Manouche language. This work was awarded first class honours.

En analysant les images françaises du Maroc, avant le Protectorat (XVIIe-XXe siècle), nous avons espéré réfléchir sur la spécificité de ce genre littéraire à partir des schèmes narratifs et discursifs qu’il met en œuvre. L’étude de ces images, dans leur genèse et dans leur typologie, présuppose une approche pluridisciplinaire. Car, nous semble-il, il est indispensable de mettre en relation les analyses littéraires, l’histoire, l’histoire des idées sachant que les images culturelles d’un pays peuvent ne pas être le reflet d’une réalité politique, historique d’un moment, mais elles s’avèrent, en revanche, liées à une situation culturelle historiquement déterminée. Pour saisir la présence de l’étranger, ou son image, dans un texte, il faudrait tenir compte des conditions de production de ce texte. Par conséquent, l’mage se constitue, en fait, d’un ensemble d’idées sur l’étranger évoluant dans un processus de «littérarisation et de socialisation » Dans cette perspective, notre démarche se veut à la fois chronologique, synchronique et interdisciplinaire. Ainsi, en recensant les images constituées sur le Maroc et ses habitants, depuis le XVIIe jusqu’au XXe siècle, nous espérons voir, s’il y a ou non une filiation dans la perception française de l’Autre. Contextualisation exige, pour mieux cerner l’arrière-plan de cette perception, nous aurons recours, naturellement, aux textes produits par les voyageurs, mais aussi aux documents historiques, ethnologiques et sociologiques. L’élargissement du champ de la réflexion à d’autres disciplines, relevant du champ des sciences humaines et sociales, nous permettra, de saisir comment la représentation de l’Autre, pourrait nous révéler les fonctionnements d’une instance idéologique historiquement repérable (exotisme, racisme, par exemple …). Aussi, nous demanderons-nous, à titre d’exemple, si l’appartenance d’un auteur au catholicisme n’infléchit pas dans un sens ou dans un autre sa vision du musulman et du juif. On pourra se demander aussi si le regard des voyageurs du Grand siècle n’a pas changé avec l’apport des idées du siècle des Lumières, fondées sur l’apologie de la raison et d’une certaine rationalité scientifique et académique / By analysing the images that the French make of Morocco before the Protectorate, we have hoped to reflect on the specificity of this literary genre from the narrative and discursive schemas that it sets out to make use of. The study of these mental presentations or images in their genesis and typology presupposes a multidisciplinary approach, for, as it appears, it is crucially important to relate literary analysis, and the history of ideas to this study while being, at the same time, aware that cultural images of a country may not truly reflect the political and historical reality of a given time. These images are, however, related to a cultural backdrop which is historically determined. In order to seize the presence of theStranger, the Other, his or her image in a text, it is essential to take into consideration the conditions that contributed to the production of that text. Therefore, an image consists of a group of ideas that are conjured up about the Other or Foreigner evolving in a literacy and socialisation process. It is in the above mentioned perspective that the present paper attempts a chronological, synchronic and an interdisciplinary approach. Thus, by shedding light on the multi images made about Morocco and its inhabitants since the 17th up to the 20th century, we hope to trace whether there or does not exist a filiation of the other in the French perception. Hence,some contextualisation is of the essence in order to encompass the background of thisperception of the Other. Naturally, we have had recourse not only to texts which were produced by travellers across Morocco, but also to historical, ethnological as well as sociological documents addressing this issue. Also, the enlarging of our reflection field to touch on other disciplines, such as human and social sciences, will allow us to come into grips with how the concept and presentation of the Other could reveal the functioning of an ideologicalinstance, be it exotic or racist, which is historically traceable. For exemplification sake, we also wonder if a Christian author is not influenced in his vision of the Muslims and Jews in a way or another. We could also wonder if the outlook of the travellers of the Grand century has not been altered by the contribution of the ideas of the century of light which is based on the dominance of reason as well as a certain scientific and academic rationality.

Les principaux stéréotypes relatifs aux Gypsies présents dans la presse britannique contemporaine sont fermement enracinés dans une perception historique homogène et persistante faite d’incompréhension envers cette communauté ethnique non-indigène, dépréciée et rejetée depuis près de six siècles. L’examen de l’histoire du peuple romani - à partir de la migration hors de l’Inde jusqu’à la tentative de génocide sur le continent européen entre 1933-1945 - permet d’éclairer l’attitude de la presse britannique envers la minorité romani (gypsy). On peut être frappé par la ténacité et la prégnance des préjugés et stéréotypes et l’évolution constatée pendant la période étudiée n’en est que plus significative. Le thème dominant demeure le mode de vie non-sédentaire qui déclenche l’hostilité envers les Gypsies et Travellers souvent présentés comme un groupe social marginal, soucieux de profiter d’un statut de minorité ethnique pour servir ses intérêts propres et sans offrir en retour une contribution à l’harmonie et à la prospérité de la société dans son ensemble. Mais l’antithèse - qui les présente comme victimes de préjugés ainsi que de lois inadaptées à leur héritage culturel - tend à prendre de l’ampleur. Une politique plus compréhensive adoptée par le gouvernement New Labour, dans le cadre de sa promotion de la diversité et du multiculturalisme, conjuguée avec une mobilisation des communautés gypsy et traveller (utilisant notamment les nouvelles technologies et s’appuyant sur les groupes de pression) ont permis de noter une amélioration récente du statut de ces minorités de tradition non-sédentaire et l’évolution concomitante de leur couverture par une partie de la presse reflète et renforce à la fois ce changement. Les progrès constatés dans la situation réelle des communautés gypsy et traveller et dans leur représentation médiatique demandent à être confortés mais ils semblent bien acquis et notamment être de nature à faciliter la résistance à la politique moins favorable menée par le gouvernement de coalition depuis 2010. / Gypsies (or Romanies) have been denigrated and rejected for nearly six hundred years and the consistent historical perception of stereotyping and misunderstanding of this non-indigenous ethnic community is perpetuated by the contemporary British press. Romani history, from migration out of India to the genocide in Europe in the 20th century and more contemporary events has set the backdrop against which contemporary society and the British press have adopted a tenacious and pervasive attitude of stereotyping and prejudice towards the Romani (Gypsy) minority, a trend which will be evident in the analysis provided by this thesis. The dominant theme is the non-sedentary lifestyle that has triggered the hostility of ‘respectable’ sedentary society against Gypsies as well as Travellers. The minority, marginalised groups can sometimes be portrayed as being intent on using their minority status for personal gains whilst not contributing to the harmony and prosperity of society as a whole. The antithesis, which seems to be gaining ground, presents them as victims of prejudice as well as of laws which are incompatible with their cultural heritage. The New Labour government adopted comprehensive policies to address the promotion of diversity and multiculturalism and, together with the mobilisation of the Gypsy and Traveller communities (notably aided by the use of new technologies and the support of pressure groups), there have been recent improvements of the status of these traditionally non-sedentary communities, and the simultaneous development of their coverage by a part of the press both reflects and reinforces this change. The British press has represented Gypsy and Traveller communities more favourably of late, with the progress and gains afforded by New Labour. Those gains must be consolidated and sufficiently robust to resist the less favourable policies of the coalition government since 2010.