Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The mobilization of communities, in actuality, is reinventing itself on account of the particular challenges (Dufour, 2005). The globalization process is an example, since overlaps with the geopolitical boundaries consolidated into another time, while the advance of capitalism pacifieth subjects. Thus, the stabilization of cultural memory is called into question because all precedence is affected by this rearrangement that causes the fragmentation of the subject. It follows a tension between the language and the definition of the vernacular it established. Faced with this issue, this work has as its theme the fact that documenting the vernacular Brazilian consist of a double challenge in contemporary society: 1) required the constant redefinition of contemporary accentuates individuality to the detriment of collective patterns, 2) the Brazilian vernacular sense is connected the Portuguese language, or a language, a priori, of the other. The aim is to problematize the notion of vernacular Brazilian today. The theoretical framework, in turn, comprises the processes of subjectivity in the history of Western culture (Amorim, 2007) and, consequently, the historicizing of Brazil and discusses the concepts of language, writing, and memory (BAKHTIN / VOLOCHINOV, 1999; ORLANDI, 2009; GUIMARÃES, 2005). The research is done from the analysis dialogic ideological-authorial of Eles eram muitos cavalos, a contemporary narrative, of the author Luiz Ruffato, that by bringing the clipping of life that makes up the largest Brazilian city, discuss the tension between subject and language constituting space research relevant to the issue of conflict of Brazilian vernacular today. The novel deals with the subject in contemporary Brazil, built in conflict between the fragmentation and the possible identity vernacular caught it. The final challenge of the work is to distinguish on what grounds, somehow, the plurality documented in the text can point to a constitution unit. / A mobilização de coletividades, na atualidade, está se reinventando por conta de desafios particulares (DUFOUR, 2005). O processo de globalização é um exemplo, uma vez que se sobrepõe às fronteiras geopolíticas consolidadas em outro tempo, enquanto o avanço do capitalismo aplaca sujeitos. Com isso, a estabilização da memória cultural é posta em xeque porque toda anterioridade é afetada por esse rearranjo que provoca a fragmentação do sujeito. Decorre daí uma tensão entre língua e definição do vernáculo nela instaurado. Diante dessa questão, este trabalho tem como tema o fato de documentar/atualizar o vernáculo brasileiro consistir em um duplo desafio na contemporaneidade: 1) a constante redefinição exigida do sujeito contemporâneo reacentua a individualidade em detrimento de padrões coletivos; 2) o senso vernacular brasileiro está ligado à língua portuguesa, ou seja, língua, a priori, do outro. O objetivo é problematizar a noção de vernáculo brasileiro na atualidade. A referência teórica, por sua vez, abrange os processos de subjetivação na história da cultura ocidental (AMORIM, 2007) e, consequentemente, na historicização do Brasil e trata dos conceitos de língua, escrita e memória (BAKHTIN/VOLOCHINOV, 1999; ORLANDI, 2009; GUIMARÃES, 2005). A pesquisa é feita a partir da análise dialógica do projeto ideológico-autoral de Eles eram muitos cavalos, uma narrativa contemporânea, de Luiz Ruffato, que, ao trazer o recorte da vida que compõe a maior cidade brasileira, tematiza a tensão entre sujeito e linguagem, constituindo espaço relevante para investigação da questão conflituosa do vernáculo brasileiro hoje. O romance trata do sujeito brasileiro na contemporaneidade, construído em meio ao conflito entre a fragmentação e a possível identidade vernácula nela flagrada. O desafio final do trabalho é distinguir por que, de algum modo, a pluralidade documentada no texto pode apontar para uma constituição de unidade.

The presence of at least two prominent streams of church music within the DRC is evident – this is also true of most other Protestant and Reformed churches. There is tension between the ‘old music’ and the ‘new music’; traditional church music and contemporary church music; the official repertoire of church music and the utilized repertoire of songs. Liturgical singing often includes various free songs (songs outside the official hymnal). Songs from various traditions are cut and pasted or copied and merged into liturgy through a process of bricolage. Within bricolage liturgy there is a growing tendency towards bricolage liturgical singing. A brief overview of the history of church music illustrates the complexities regarding church music. The official song of the temple was often complimented by the ecstatic song of individuals. The more formal and official song of the church often stood in contrast to the song and music that were played and sung in houses and elsewhere. Christian believers in different eras expressed themselves in different forms and genres of music. The Bible does not support a blueprint for church music. There is no Biblical church music, mainly because no ‘melodies’ could be preserved (cf. Mowinckel 2004:9). The latter is further complicated by the culture-bound nature of Biblical music and songs. The Biblical data mostly provides snapshots of instances where God’s people utilized music and singing in their interaction with the Almighty and covenantal God. Certain principles and guidelines for church music could be drawn from these, although the danger of fundamentalism, relativism and subjectivism remains. A study of liturgy illustrates the important role of music and singing within the dialogue of the liturgy. Recent studies emphasize that church music could function as a ritual symbol within a specific cultural or sub-cultural community. As such church music is closely related to the culture (or sub-culture) of a given community and can never be evaluated apart from that culture. Within a postmodern culture, church music will be greatly influenced and coloured by the values and attitudes of postmodernism. The latter have major implications for musical styles, genres, repertoires and the sanctification of church music. Within postmodernism the borders between sacred and secular are not so clear, neither between sacred (liturgical) music and secular music. Within Western culture and postmodernism there is a growing need for an inculturated and an inter-culturated song, expressing the smaller narrative(s) of the local congregation in idioms, language, metaphors and styles true to the local culture. Church music is closely related to the spirituality of the local congregation. The dominant type of spirituality will necessarily have a sound influence on the musical genres, accompaniments, styles and repertoire of the local congregation. The growing phenomenon of popular spirituality has definite implications for church music. At least three circles of spiritualities must find expression in the song of the local congregation, namely an ecumenical spirituality, a denominational spirituality and a congregational spirituality. Where the official song (Liedboek van die Kerk) gives expression to the denominational or Reformed spirituality as well as the meta-narrative, the free song often gives expression to the congregational spirituality as well as the smaller narrative. It is argued that the freely chosen song is an important means of expressing the spirituality of the local congregation (culture). In this sense, it does not threaten the official church song but compliments it. These two could stand in a positive and creative tension. Regarding liturgical singing, the DRC is presently moving from a societas through a phase of communitas to a new societas. It is impossible to predict the outcome of this process. As Burger (1995:31) indicates, a communitas-phase releases a lot of new energy that could be of great value to the church. Church music, as folk music and cultural music, will have to be faithful to the culture and spirituality of God’s people living in the twenty first century within a given context. The age-old tradition must continue hand in hand with a new song. Vos (2009:5) summarizes accurately: “However, each generation of believers must interpret the ancient sources and traditions of the Church anew, within the demands of their time, without being unfaithful to the traditions in which a definitive liturgy exists”. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

This project report offers insight into my research, creative process and work during my two-year Master in visual communication at Konstfack, Stockholm.Clean: Not the Monochrome, Universal and Neutral Modernism You Expect is the published culmination of a period of visual research highlighting Modernism — Modernist (graphic) design and architecture to be precise — as a power structure by uncovering its connections to colonialism and design authoritarianism through misperception, whiteness, exclusive practicing and imposition.The book uses intersections of visual material, personal experience and theory to deconstruct the inheritance of the creative practitioner working in the realm of Modernism as well as its presumed neutrality.

<p>Abstract</p><p>During the last decade many female writers of British decent have focused on identity construction and coming of age. These writers have been especially interested in exploring how people living in the diaspora are trying to cope with their ambivalent feelings towards their mixed cultural heritage. Helen Oyeyemi's <em>The Icarus Girl</em> is one of these novels. The novel depicts a young girl's struggle with the dualism within her, being both British and Nigerian, that threatens to dissolve her self-identity. This essay will explore how <em>The Icarus Girl</em> deals with the theme “double consciousness” (imposed binaries) and how the narrative's structure and stylistic devices enable the story to be read (interpreted) from two different perspectives, thus the narrative's structure offers an ambiguous double reading that corresponds to Jessamy's unresolved doubleness. The first reading suggests that the traumatic experience of “double consciousness“ is left in a status quo, or even being fatal, which in the essay is called the Western reading. The second reading suggests a recovery, i.e. that the young protagonist comes to terms with her mixed cultural heritage, the so-called West-African reading. In pursuing this aim I discuss how “double consciousness” in this novel is a traumatic state of mind transferred from mother to daughter, but also how stylistic devices, belonging to the genre of the fantastic, are used to emphasize the theme and make possible the two different readings.</p>

Abstract During the last decade many female writers of British decent have focused on identity construction and coming of age. These writers have been especially interested in exploring how people living in the diaspora are trying to cope with their ambivalent feelings towards their mixed cultural heritage. Helen Oyeyemi's The Icarus Girl is one of these novels. The novel depicts a young girl's struggle with the dualism within her, being both British and Nigerian, that threatens to dissolve her self-identity. This essay will explore how The Icarus Girl deals with the theme “double consciousness” (imposed binaries) and how the narrative's structure and stylistic devices enable the story to be read (interpreted) from two different perspectives, thus the narrative's structure offers an ambiguous double reading that corresponds to Jessamy's unresolved doubleness. The first reading suggests that the traumatic experience of “double consciousness“ is left in a status quo, or even being fatal, which in the essay is called the Western reading. The second reading suggests a recovery, i.e. that the young protagonist comes to terms with her mixed cultural heritage, the so-called West-African reading. In pursuing this aim I discuss how “double consciousness” in this novel is a traumatic state of mind transferred from mother to daughter, but also how stylistic devices, belonging to the genre of the fantastic, are used to emphasize the theme and make possible the two different readings.

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The struggle between church and state continued during the thirteenth century. The crusades continued in the East with the advance of Islam. Crusades were also called for to put an end to heresies, in particular the Albigensian heresy. Unfortunately the established orders, such as the Cistercians, failed to combat heresy and to solve the problems of corruption in the Church. Scholastic theology developed with the establishment of the universities. These events influenced the thirteenth century. During the thirteenth century spiritual renewal began with Pope Innocent III. Councils like the Fourth Lateran Council defined church teaching and addressed corruption of the clergy. However, one of the most important sources of spiritual renewal came from the mendicant orders who had been given permission by Pope Innocent III to operate in the Church. These orders contributed immensely to education in the universities and through the Catholic laity culture advanced. / Die stryd tussen kerk en staat het voortgegaan gedurende die dertiende eeu. Die kruistogte het voortgeduur in die Ooste met die aanruk van Islam. Kruistogte was ook aangeroep om sodoende ‘n einde te maak aan kettery, veral Albiganiese kettery. Ongelukkig die ontwikkelde heerskappye, soos die Cisteriaanse orde, het nie daarin geslaag om probleme soos kettery en korrupsie in die kerk op te los. Skolastiese teologie het ontwikkel met die vestiging van die universiteite. Hierdie gebeure het ‘n kardinale impak gehad op die dertiende eeu. Gedurende die periode, het geestelik hernuwing begin met Pous Innocent III. Owerhede soos die Vierde Laterniese Owerheid het godsdiens onderrig, gedefinieer en korrupsie aangespreek. Tog, was een van die belangrikste bronne van geestelike hernuwing, die Bedelmonnik Orde, wat toestemming van Pous Innocent III gekry het om in die kerk te handel. Hierdie orde het bygedra tot onderig in universiteite en deur Katoliek leke het kultuur voortgespruit. / Christian Spirituality, Church History & Missiology / M. Th. (Church History)

The struggle between church and state continued during the thirteenth century. The crusades continued in the East with the advance of Islam. Crusades were also called for to put an end to heresies, in particular the Albigensian heresy. Unfortunately the established orders, such as the Cistercians, failed to combat heresy and to solve the problems of corruption in the Church. Scholastic theology developed with the establishment of the universities. These events influenced the thirteenth century. During the thirteenth century spiritual renewal began with Pope Innocent III. Councils like the Fourth Lateran Council defined church teaching and addressed corruption of the clergy. However, one of the most important sources of spiritual renewal came from the mendicant orders who had been given permission by Pope Innocent III to operate in the Church. These orders contributed immensely to education in the universities and through the Catholic laity culture advanced. / Die stryd tussen kerk en staat het voortgegaan gedurende die dertiende eeu. Die kruistogte het voortgeduur in die Ooste met die aanruk van Islam. Kruistogte was ook aangeroep om sodoende ‘n einde te maak aan kettery, veral Albiganiese kettery. Ongelukkig die ontwikkelde heerskappye, soos die Cisteriaanse orde, het nie daarin geslaag om probleme soos kettery en korrupsie in die kerk op te los. Skolastiese teologie het ontwikkel met die vestiging van die universiteite. Hierdie gebeure het ‘n kardinale impak gehad op die dertiende eeu. Gedurende die periode, het geestelik hernuwing begin met Pous Innocent III. Owerhede soos die Vierde Laterniese Owerheid het godsdiens onderrig, gedefinieer en korrupsie aangespreek. Tog, was een van die belangrikste bronne van geestelike hernuwing, die Bedelmonnik Orde, wat toestemming van Pous Innocent III gekry het om in die kerk te handel. Hierdie orde het bygedra tot onderig in universiteite en deur Katoliek leke het kultuur voortgespruit. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

The paper aims at giving analytic picture of postmodern culture in its various demonstrations in mass society and in its influence upon man{\crq}s individuality and their lifestyle.The beginning of the paper deals with terminology and with description of the western culture development. The main part of the paper analyses (gradual compilation) main works of important authors with various views and approaches (G. Lipovetsky, M. Maffesoli, Z. Bauman). An interesting contribution to this topic represents futurological vision of A. and H. Tofflers spouses, who describe mankind development and creation of new forms of democracy. The last chapter deals with comparing the similarities and the differences between the works of the above mentioned authors.

Includes bibliographical references (leaves 116-131) / This study investigates the place of the Shona-Karanga women as reflected in Shona proverbs concerning women. Reviewed literature covers the world, African and Zimbabwean perspectives on women. It discusses and examines changes in the role and status of Shona –Karanga women in the pre-colonial, colonial and post-colonial periods. The study examines men’s attitude towards women, women’s attitude towards themselves and women’s responsibilities in Shona-Karanga communities in relation to Shona proverbs. Proverbial statements discussed were from participants and other sources. Government’s effort in improving the women’s status was examined. The study uses mixed research methods of data generation and presentation. Research findings show that women lost their glory during the colonial period but the blame is levelled against Karanga culture which actually holds women with high esteem. The study established that most participants were ignorant of proverbs concerning women. The research was an eye opener to women about the tremendous potential they have / African Languages / M.A. (African languages)