The aim of this study is to examine ways of writing experiences of the strange and different, experiences of the other in his or her otherness and experiences of suffering. The study focuses possibilities and limits for the writing of these experiences and aims at finding a tangible way of writing literature. Part of the aim of this study is to elaborate a proposal for a way of writing experiences of the strange and different, experiences of the other in his or her otherness and experiences of suffering.     The material for the study consists of three different approaches to literature, in which theories on literature or analyses of literary works are presented. This material is initially analysed in separate analyses in which conceptions, strategies and methods for writing experiences of the strange and different, the other and suffering are identified. Secondly, the material is analysed in a comparative analysis, aimed at finding similarities and differences between the approaches but above all to let the approaches supplement and challenge each other. The second part of the study consists of the elaboration of a proposal for a way of writing based on the result of the first analyses.    The result of the study is a way of writing in which the limitations and inabilities of literature are used as critical and creative resources. These limitations and inabilities consists of the violence of the literary naming and designation, and the boundaries between identities that render a complete insight in the experiences of someone else impossible. With these limitations and inabilities as a starting point, conceptions, strategies and methods for writing literature are distinguished and developed. A movement between nearness and distance both in content and form is identified as a fruitful way of writing that can mediate experiences and avoid to arrange what is strange and unfamiliar in these experiences into the familiar, as well as and openness for a manifoldness of possibilities. As distinct way of writing is distinguished in the metaphor, a literary device in which the movement between nearness and distance is made concrete. In the elaboration of a proposal for a way of writing these conceptions, strategies and methods provided the framework for a way of writing which doesn’t reduce experiences or close the literary text for a multitude of possibilities.

Ce travail tente de montrer en quoi la poétique de l’écrivain péruvien José María Arguedas peut être qualifiée d’hétérolingue dans la mesure où elle transforme l’espagnol à partir du quechua. Nous essayons également de saisir les moyens par lesquels il est possible de traduire cette poétique tout en restant fidèle à l’empreinte que dépose le quechua sur la langue espagnole. En menant une analyse comparative des traductions de trois romans, Yawar fiesta, Los ríos profundos et El zorro de arriba y el zorro de abajo, nous retraçons l’évolution de la poétique hétérolingue arguédienne et nous mettons en lumière le défi qu’elle pose à ses traducteurs qui se voient obligés de créer une « hospitalité linguistique » inédite à leur langue de travail. / This research tries to prove that the poetic discourse developed in the novels by Peruvian author José María Arguedas can be considered as heterolingual, in that the Spanish language he uses is highly influenced by Quechua. The endeavour in this work is to study how it is possible to translate Arguedas's poetics while remaining faithful to the imprint left by Quechua on the Spanish language. The comparative analysis of the translations of the three novels, Yawar fiesta, Los ríos profundos and El zorro de arriba y el zorro de abajo, reveals the evolutionary process of the heterolingual poetic in José María Arguedas writings. This evolution presents a challenge to his translators who have been compelled to create a new “linguistic hospitality” in their working language. / Esta tesis intenta demostrar las razones que llevan a calificar la obra poética de José María Arguedas como heterolingüe, considerando que ésta transforma el español a partir de la lengua quechua. También trata de estudiar los medios a través de los cuales se puede traducir esta poética manteniendo fielmente la impronta que deja el quechua en la lengua española. El análisis comparativo de las traducciones de tres novelas, Yawar fiesta, Los ríos profundos y El zorro de arriba y el zorro de abajo, pone en evidencia el proceso de evolución de la poética heterolingüe arguediana así como el desafío que impone a sus traductores que se ven obligados a crear una nueva “hospitalidad lingüística” en sus lenguas de trabajo.

The thesis deals with the Mongolian proverbs - zu'ir cecen u'g and their relation to the traditional world-view of the Mongolian nomads. Selected proverbs are translated, commented and set in the context of a nomadic life. Keywords: Proverbs Zu'ir cecen u'g World-view Mongols Nomads

We live in a so-called late-modern age where religion and various world-views are something one must relate to in society, no matter what one thinks of that and wherever one lives in the world. This statement applies not least if we are to be able to live in consensus with each other and if we want a world with fewer conflicts, which I, without any evidence, claim that the majority of the world´s population wants.     The fact that people with different truth claims, religions an world-views live side by side as today, is not a new phomenon globally and historically, but the Christian conformity that was formerly the practice in the West has today been replaced by a multitude of world-views through increased immigration and through increased secularization.     The purpose of this thesis is to investigate and describe the mission of religious philosophy in a late-modern, multi-religious, pluralistic world. And in the first place to find out what the three religious philosophers Kevin Schilbrack from USA, Mikael Stenmark from Sweden and Nick Trakakis from Australia say about this. By comparing their perceptions with each other, I want to point out similarities and differences and see why I mean that the discipline should be developed for one or the other direction.     I advocate that religion of philosophy continues to work with the methods by which one seeks to understand, describe and explain different religions ans world-views, as well as critically review, assess or evaluate them. This is because the philosophy of religion is to be taken seriously in order for philosophy of religion to take society seriously. Religion of philosophy should also study lived religion as a complement to the textculture.     Moving the starting point to the religion you are studying can also be of benefit to the study of religious philosophy in order to get a more accurate picture of foreign religions. The advantage of what I advocate here is that in the future we can get a philosophy of religion that is not normative, defined that it has the starting point in theism, that the confessional is the norm, or relativistic.

Made available in DSpace on 2016-04-25T20:21:27Z (GMT). No. of bitstreams: 1 Elizabeth Parente Costa.pdf: 1298236 bytes, checksum: e6ac5ca20eabce2d78b189b2c47824ef (MD5) Previous issue date: 2015-06-10 / The research proposes a study of the social representations of leprosy, we seek three times to understand the sense of every society and their dynamics in relation to disease. The first in the city of Sobral/CE, where we carry out research in the years 2008 and 2009; the second moment in the city of Mogi das Cruzes/SP, with a man who has gone through several periods of hospitalization and overcame the stigma through work aimed at manufacture of prosthetic patients amputees; and the third time in New Delhi in India, where we find the largest number of leprosy patients. The places chosen for the field work were selected after repeated bibliographical research, readings of scholarly articles, medical texts and physicians about the disease and mainly with the data of the World Health Organization (WHO) and of the Brazilian Institute of Geography and Statistics (IBGE). We investigate the sociocultural reality of people afflicted by illness and how these could be with the disease / A pesquisa propõe um estudo das representações sociais da hanseníase, buscamos três momentos para entendermos o senso de cada sociedade e as suas dinâmicas em relação à doença. O primeiro na cidade de Sobral/CE, onde já realizamos a pesquisa nos anos de 2008 e 2009; o segundo momento na cidade de Mogi das Cruzes/SP, com um senhor que passou por vários períodos de internação e superou o estigma, por meio do trabalho voltado à fabricação de prótese para pacientes amputados; e o terceiro momento em Nova Délhi na Índia, onde pudemos encontrar o maior número de hansenianos. Os lugares escolhidos para o trabalho de campo foram selecionados depois de reiteradas pesquisas bibliográficas, leituras de artigos acadêmicos, textos médicos e não médicos sobre a doença e principalmente com os dados da Organização Mundial de Saúde (OMS) e do Instituto Brasileiro de Geografia e Estatística (IBGE). Buscamos investigar a realidade sociocultural de pessoas atingidas pela enfermidade e como estas percebiam estar com a doença

Made available in DSpace on 2016-04-26T18:11:46Z (GMT). No. of bitstreams: 1 Bernardo de Aguiar Pereira Filho.pdf: 653417 bytes, checksum: ccb585a171772377a0565a27f8ebf5d6 (MD5) Previous issue date: 2012-05-15 / The present research aims at determining how images of the future were established through means of communication and which processes were involved in building these scenarios. Our goal is to recognize how this production may be committed to interests or ideas of what the progress is, and if they are part of a hegemonic domination of the capitalism and the information produced in the United States and in Europe. Based on faster and faster technological progress and scientific advances, visionaries and specialists have tried, along the Twentieth Century, to anticipate the form and manner in which we would live in the future. The means of communication were responsible for catalyzing and promoting this (essentially American) imagination to the rest of the world through newspapers and magazine articles, science fiction literature and movies. Somehow, this repertoire has permeated our ideas of the future and has influenced the construction of the present, making us seek for the materialization of these predictions. We notice that mainly along the second half of the 20th Century, images of the future start to be substituted in a faster pace due to new discoveries or technological inventions. The question that guides us is: What are the processes involved in building the future and how does the media dissemination influence our vision of the world? Methodologically, as a case study we chose the episode The Body , of the 2057 documentary aired by the pay TV channel Discovery Channel (2007), by examining its content that mixes testimonials of scientists with drama narratives and at the same time uses science fiction movies techniques. In the documentary, the theoretical physicist Michio Kaku tries to predict how our lives the body, the cities, the world will be in fifty years from now, suggesting the possibility of immortality. We will map out different representations of the future introduced by the media since last century up to the present moment based on the studies of theorists of the area such as Thomas Lombardo, Wendell Bell, Richard Slaughter and Lawrence Samuel. We will use the theory of signification according to the interpretative model proposed by Jakob Uexküll and Jorge Vieira, to analyze how these signs are perceived / A presente pesquisa pretende averiguar como as imagens de futuro foram instauradas através dos meios de comunicação e quais os processos implicados na construção desses cenários. Nosso objetivo é reconhecer como essa produção pode estar comprometida com interesses ou ideias de progresso, e se fazem parte de uma dominação hegemônica do capitalismo e da informação produzida nos Estados Unidos e na Europa. Com base no progresso tecnológico e nos avanços científicos cada vez mais rápidos, visionários e especialistas se empenharam, ao longo do século XX, em prever a forma e a maneira como viveríamos no futuro. Os meios de comunicação foram responsáveis por catalisar e divulgar esse imaginário (essencialmente estadunidense) para o resto do mundo através de matérias em jornais e revistas, da literatura de ficção científica e do cinema. De alguma forma, esse repertório permeou nossas ideias sobre o porvir e nos afetou na construção do presente, fazendo-nos perseguir a materialização dessas previsões. Notamos que, sobretudo ao longo da segunda metade do século XX, as imagens de futuro passaram a ser substituídas mais rapidamente em função de novas descobertas ou invenções tecnológicas. A questão que nos acompanha é: quais os processos relacionados com a construção de tendências de futuro e como a disseminação midiática fomenta nossa visão de mundo? Metodologicamente, tomaremos como estudo de caso o episódio O Corpo, do documentário 2057, exibido pelo canal de TV por assinatura Discovery Channel (2007), com exame de seu conteúdo, que associa depoimentos de cientistas a narrativas em forma de drama e, ao mesmo tempo, usa técnicas cinematográficas dos filmes de ficção científica. Nele, o físico teórico Michio Kaku se propõe fundamentar como será nossa vida o corpo, as cidades, o mundo daqui a 50 anos, sugerindo a possibilidade da imortalidade. Mapearemos as diversas representações de futuro apresentadas nas mídias desde o século passado até o momento atual, a partir de estudos feitos por teóricos da área, como Thomas Lombardo, Wendell Bell, Richard Slaughter e Lawrence Samuel. Empregaremos a teoria da significação , a partir do modelo interpretativo de Jakob Uexküll e Jorge Vieira, para analisar como estes signos são percebidos

Diplomová práce se zabývá respektováním světonázorové orientace rodin, jejichž děti navštěvují mateřskou školu, kam si přinášejí své tradice, zvyky a rituály vyplývající z odlišného sociokulturního zázemí i určitého náboženství. Hledá hranice respektu k těmto odlišnostem a uznávané normy v České republice. A zároveň je propojena s interkulturní edukací. V teoretické části přibližuje nejrozšířenější náboženství v České republice a nejpočetnější národnostní menšiny žijící na našem území. Okrajově se zabývá také tzv. sektami. Praktická část je zaměřena na zkoumání a hledání přístupů učitelek mateřských škol k těmto dětem, na vzdělávání pedagogů v otázkách světonázorové orientace a pohled rodičů na tyty otázky. Abstract This thesis deals with a respect for world view aspects of the families, whose children attend kindergartens, where their traditions, customs and rituals resulting from a different social and cultural background and also their particular religions are brought to. It looks for a limit of respecting these diferences and accepted standards in the Czech Republic. This thesis is put through the cross-cultural education. In a theoretic part it approaches the most widespread religions in the Czech Republic and the most numerous ethnic minorities in the area of this state. It marginally takes...

Made available in DSpace on 2016-04-26T14:55:26Z (GMT). No. of bitstreams: 1 Elizabeth Parente Costa.pdf: 1298236 bytes, checksum: e6ac5ca20eabce2d78b189b2c47824ef (MD5) Previous issue date: 2015-06-10 / The research proposes a study of the social representations of leprosy, we seek three times to understand the sense of every society and their dynamics in relation to disease. The first in the city of Sobral/CE, where we carry out research in the years 2008 and 2009; the second moment in the city of Mogi das Cruzes/SP, with a man who has gone through several periods of hospitalization and overcame the stigma through work aimed at manufacture of prosthetic patients amputees; and the third time in New Delhi in India, where we find the largest number of leprosy patients. The places chosen for the field work were selected after repeated bibliographical research, readings of scholarly articles, medical texts and physicians about the disease and mainly with the data of the World Health Organization (WHO) and of the Brazilian Institute of Geography and Statistics (IBGE). We investigate the sociocultural reality of people afflicted by illness and how these could be with the disease / A pesquisa propõe um estudo das representações sociais da hanseníase, buscamos três momentos para entendermos o senso de cada sociedade e as suas dinâmicas em relação à doença. O primeiro na cidade de Sobral/CE, onde já realizamos a pesquisa nos anos de 2008 e 2009; o segundo momento na cidade de Mogi das Cruzes/SP, com um senhor que passou por vários períodos de internação e superou o estigma, por meio do trabalho voltado à fabricação de prótese para pacientes amputados; e o terceiro momento em Nova Délhi na Índia, onde pudemos encontrar o maior número de hansenianos. Os lugares escolhidos para o trabalho de campo foram selecionados depois de reiteradas pesquisas bibliográficas, leituras de artigos acadêmicos, textos médicos e não médicos sobre a doença e principalmente com os dados da Organização Mundial de Saúde (OMS) e do Instituto Brasileiro de Geografia e Estatística (IBGE). Buscamos investigar a realidade sociocultural de pessoas atingidas pela enfermidade e como estas percebiam estar com a doença

None available

Many thinkers argue that major differences among languages lead to major differences in experience and thought. Each speech community possibly embodies a distinct world view. The purpose of this study was to explore, through the use of proverbs, the relationship between acculturation and world views among monolingual and bilingual Chinese, with proficiency in Chinese and/or English used a proxy for level of acculturation. Data were collected through questionnaires and qualitative interviews regarding attitudes to English and Chinese proverbs. Data were analyzed by means of SPSS and modified grounded theory methodology. The statistical and qualitative findings contradicted each other: the former found a significant effect for monolingual English speakers, while the latter indicated much more mixed responses with no clear patterns related to language. Implications of findings were discussed and a “global view” was proposed to take the place of a culturally-based world view.