"The Fevered Road" is a memoir about coming to know oneself through what is lost and finding the liberation available in moments of absolute failure. The thesis explores the themes of failure, loss, identity, and rites of passage through the lens of the early 1990s, AIDS, murder, family, queerness, travel, and punk rock. The research is based primarily on journals, letters, correspondence with local historians, newspaper reports, internet sources, Massachusetts Department of Correction documents, and the author's personal recollection of events. The narrative is centered around the experience of two deaths in the author's early twenties, and is presented in a hybrid bookended/braided structure of the present and the chronological backstory.

A partir de algumas considerações sobre o humor e as narrativas jocosas na comunicação e na linguagem, esta pesquisa se concentra no estudo de um personagem folclórico misto de sábio e bobo largamente conhecido entre os falantes da língua árabe pelo nome Juha e de algumas anedotas por ele protagonizadas, pondo em foco as suas principais características e os temas relacionados: sociedade, política, miséria, entre outros; além de apontar a presença de algumas anedotas em diferentes livros, do século X ao XXI, inclusive numa coletânea editada por Mussa Kuraiem em São Paulo na década de 60 do século passado, o livro Giha, Hoja e Nasredin, que constitui o corpus desta dissertação. / Starting from some considerations about humor and playful narratives in communication and language, this research focuses on the study of a mix of wise and foolish folkloric character - widely known among the speakers of the Arabic language by the name Juha - and on some anecdotes played by him, bringing into focus their main characteristics and issues: society, politics, poverty, among others, while pointing out the presence of some anecdotes in different books, from X to XXI century, including a collection edited by Mussa Kuraiem in São Paulo in the 60s of the last century. This book, Giha, Hoja and Nasredin, forms the corpus of this dissertation.

The purpose of this research is to describe the sporting experience of Canadian trans athletes. First,an online questionnaire was sent out to the various sports managers at Canadian universities and colleges as well as through social networks, in order to reach a maximum of athletes between 18 and25 years old. 1728 athletes responded to the questionnaire, including 25 athletes who identify as trans.The responses from the questionnaires, varying between 11 and 25 respondents per question, shed light on some of the findings regarding the sporting experience of trans athletes in Canada towardsLGBT-phobia. First of all, almost half of the 20 respondents (45%, n = 9) claimed to reveal their genderidentity to all members of their sporting context, 40% (n = 8) of them revealed it to at least one member of their sporting context while only 15% (n=3) prefer to keep this information for themselves. This openness in the sporting context is mainly due to a culture more open to diversities as well as a feeling of self-confidence from the athletes towards their gender identity. Also, athletes considered the openness of their sporting context to be mostly positive, especially from their team members and their coach. Despite these encouraging statistics, trans athletes is the most at risk group of experiencingLGBT-phobia as part of their sporting experience. In fact, from 11 trans athletes questioned, 9 of them(81%) experienced a minimum of one LGBT-phobia episode during their sporting experience,compared to athletes who identify as cisgender (46,1%, n=558). The group closest to trans athletes inLGBT-phobic experiments is the one with athletes who identify as queer or two-spirit (73,1%, n=40).Thus, gender identity appears to be the element related to a higher frequency of LGBT-phobic events experienced by an athlete. While there is clear progress when it comes to accessibility and openness to sexual diversity and gender identity in sport, LGBT-phobic situations for trans athletes remain present in the sporting context. To deepen this finding, interviews were conducted with three high-leveltrans women athletes in Canada. These interviews made it possible to grasp the importance of the sporting context in the lives of trans athletes and thus to put forward concrete courses of action for the future. For these athletes the priorities were to develop inclusion policies in all spheres of sport, to educate the actors in the sporting context about trans’ reality and to promote sports where sexual diversity and gender identities were put forward. In general, the athletes met were unanimous about the benefits of playing a sport and the support network it creates, especially for trans people. However,the sporting context must be open, welcoming and safe for trans athletes to evolve positively.

Cette étude a tenté d'analyser d'un point de vue historique le rapport des femmes ivoiriennes à la politique moderne et les diverses attitudes et comportements qui en découlent. Il s'agissait de saisir la perception qu'ont les femmes de la politique en tant que «direction des affaires de l'État» et leur place dans la sphère politique. De l'analyse des récits de vie d'une vingtaine de femmes et de l'observation directe des comportements et attitudes des femmes face au coup d'État militaire qui a eu lieu le 24 décembre 1999 en Côte d'Ivoire, il ressort que les femmes ivoiriennes sont moins attentives à la politique que les hommes. Elles la rejettent dans sa forme et dans ses pratiques. En effet, écartées du processus de socialisation politique moderne (1945- 1960), elles ne disposent toujours pas d'outils nécessaires pour participer à la vie politique. Représentée comme un jeu et un espace exclusivement masculin, la politique apparaît comme un phénomène étranger à l'espace féminin. Les pratiques de cette politique ne répondent pas à leurs critères de la féminité qui se vit comme une fonction sociale, voire une mission. L'idéal féminin dominant est celui d'une femme mariée assumant effectivement son rôle de femme au foyer et de mère. Pour accéder au jeu et à l'espace politique, les femmes sont contraintes dans une certaine mesure de renier leur féminité et de se transformer symboliquement en hommes honoraires. En règle générale, elles préfèrent laisser cet espace aux hommes sacrifiant à la division sexuelle des tâches sociales. Elles investissent des lieux de pouvoir moins formalisés, tels que, les associations, les groupements agricoles, les œuvres de charité. Dans ces lieux, elles parviennent à synchroniser et à harmoniser leurs fonctions premières de femmes avec d'autres tâches sociales. Elles s'y forment, s'informent et établissent un dialogue, parfois, un rapport de force avec le pouvoir politique. Elles y puisent les instruments de leur participation et constituent des groupes de pression pouvant influer sur les décisions du cercle de gouvernement. Contrairement aux hommes qui abordent le métier politique dans un esprit de carrière personnelle, dans leur grande majorité, les femmes ont plutôt, une vision utilitariste de la politique. / Québec Université Laval, Bibliothèque 2014

In 1865, a settler named James John laid out a small neighborhood at the end of the north Portland peninsula, near the confluence of the Willamette and Columbia Rivers. For a half century, until its annexation to Portland in 1915, St. Johns was an independent municipality. Factories lined the waterfront, and a full complement of businesses in the small downtown area--grocers, bakers, hardware stores, clothing shops--catered to all the residents' needs. St. Johns was always a working-class town with a strong sense of identity. But after World War II, as Portland grew, St. Johns began to seem defined less by self-sufficiency than by isolation and neglect. Mom-and-Pop shops had a hard time staying in business. Junkyards and drinking establishments proliferated. Residents began to realize the full extent of decades of industrial pollution on the St. Johns waterfront. At some point, St. Johns officially became the poorest neighborhood in Portland, a distinction it still holds today. But St. Johns never lost the loyalty of its residents. This thesis is about some of the people and places that embody the neighborhood's eclectic and stubborn character. As St. Johns undergoes a gradual and perhaps inevitable transformation into a trendier, more upscale area, time is running short to meet the old-timers and try to understand the neighborhood through their eyes. This thesis attempts to capture the essence of a neighborhood with a rich past, a colorful present, and a promising but uncertain future.

No description available.

Juḥā é personagem cômica e chamada por muitos nomes distintos, que ficou mais amplamente conhecida nos países do Oriente Médio. Esta dissertação visa à análise da composição dos deslizamentos arquetípicos nas anedotas dessa personagem e o papel desses deslizamentos na produção do cômico. Com esse fim, uma amostra das anedotas contidas na complicação \"Giha, Hoja e Nasredin\" - feita por Mussa Kuraiem - teve suas funções narrativas e mecanismos de continuidade narrativa evidenciados, de acordo com os modelos propostos na obra \"Análise Estrutural da Narrativa\". A fim de demonstrar a quebra lógica e a dissolução da narrativa como sua consequência, estudos a respeito do cômico permeiam este trabalho. Como base para o levantamento e demarcação dos arquétipos que emergem das anedotas, utilizou-se, dentre outras, a pesquisa de Hasan El-Shamy e Jane Garry acerca de arquétipos e motivos folclórico-literários. Por fim, este trabalho demonstra a sobreposição dos arquétipos do tolo e do sábio, e indica que a produção de efeito cômico é simultânea ao momento de sobreposição arquetípica e ao de quebra lógica. Concluiu-se que o cômico, nas anedotas analisadas, não está apenas vinculado ao deslizamento arquetípico, mas também ao tipo de quebra cômica (disjuntor) e à adequação da narrativa ao gênero anedótico. Constatou-se também a existência de ciclos temáticos nas anedotas do Juḥā além da ocorrência de nuances arquetípicas subjacentes ao par arquetípico tolo-sábio. / Juḥā is a comic character, called by many different names and most widely known in the Middle Eastern countries. This master\'s thesis has analyzed the structure of archetype displacements in the anecdotes of the abovementioned character, as well as the role of those displacements in the production of the comic effect. To this end, this study identified narrative functions and mechanisms of narrative continuity in a sample of the anecdotes featured in the compilation named \"Giha, Hoja e Nasredin\", organized by Mussa Kuraiem. This research relied upon works on humor in order to describe the resolution of the narrative as an eventual result of its logical rupture. Additionally, studies on archetypes and folk motifs, such as El-Shamy and Garry\'s, helped identify and outline the archetypes which emerge from the anecdotes. The results of this research show two archetypes overlapping in the anecdotes. They also indicate that humor, the logical rupture and the archetype overlap all tend to rise simultaneously from the text. This paper concludes that, particularly for the selected anecdotes, humor is not solely linked to the archetype displacement, once it also depends on the type of logical rupture (known as switch) and on how suitable the narrative is to the anecdotic literary genre. Apart from all that, this research points out to the existence of thematic cycles in the anecdotes of Juḥā, as well as complementary archetypes underlying the wise-fool archetypal pair.

Juḥā é personagem cômica e chamada por muitos nomes distintos, que ficou mais amplamente conhecida nos países do Oriente Médio. Esta dissertação visa à análise da composição dos deslizamentos arquetípicos nas anedotas dessa personagem e o papel desses deslizamentos na produção do cômico. Com esse fim, uma amostra das anedotas contidas na complicação \"Giha, Hoja e Nasredin\" - feita por Mussa Kuraiem - teve suas funções narrativas e mecanismos de continuidade narrativa evidenciados, de acordo com os modelos propostos na obra \"Análise Estrutural da Narrativa\". A fim de demonstrar a quebra lógica e a dissolução da narrativa como sua consequência, estudos a respeito do cômico permeiam este trabalho. Como base para o levantamento e demarcação dos arquétipos que emergem das anedotas, utilizou-se, dentre outras, a pesquisa de Hasan El-Shamy e Jane Garry acerca de arquétipos e motivos folclórico-literários. Por fim, este trabalho demonstra a sobreposição dos arquétipos do tolo e do sábio, e indica que a produção de efeito cômico é simultânea ao momento de sobreposição arquetípica e ao de quebra lógica. Concluiu-se que o cômico, nas anedotas analisadas, não está apenas vinculado ao deslizamento arquetípico, mas também ao tipo de quebra cômica (disjuntor) e à adequação da narrativa ao gênero anedótico. Constatou-se também a existência de ciclos temáticos nas anedotas do Juḥā além da ocorrência de nuances arquetípicas subjacentes ao par arquetípico tolo-sábio. / Juḥā is a comic character, called by many different names and most widely known in the Middle Eastern countries. This master\'s thesis has analyzed the structure of archetype displacements in the anecdotes of the abovementioned character, as well as the role of those displacements in the production of the comic effect. To this end, this study identified narrative functions and mechanisms of narrative continuity in a sample of the anecdotes featured in the compilation named \"Giha, Hoja e Nasredin\", organized by Mussa Kuraiem. This research relied upon works on humor in order to describe the resolution of the narrative as an eventual result of its logical rupture. Additionally, studies on archetypes and folk motifs, such as El-Shamy and Garry\'s, helped identify and outline the archetypes which emerge from the anecdotes. The results of this research show two archetypes overlapping in the anecdotes. They also indicate that humor, the logical rupture and the archetype overlap all tend to rise simultaneously from the text. This paper concludes that, particularly for the selected anecdotes, humor is not solely linked to the archetype displacement, once it also depends on the type of logical rupture (known as switch) and on how suitable the narrative is to the anecdotic literary genre. Apart from all that, this research points out to the existence of thematic cycles in the anecdotes of Juḥā, as well as complementary archetypes underlying the wise-fool archetypal pair.

This thesis has as object the image of the nineteenth-century bourgeois woman. The research used as a primary source a set of 46 anecdotes published in Aracaju newspapers between 1889 1897. The goal is to sort, examine and interpret those images with regard to the concepts of Stereotype (Marie Jahoda), Representation (Roger Chartier), Male Domination, Symbolic Violence (both by Pierre Bourdieu) and Patriarchalism (Jean-François Dortier and Gilberto Freyre). This paper adopts the methodology of Cultural History proposed by Robert Darnton (1984). The results of the research are: the jokes about women should be understood in the context of contention between the genders; the authors of the jokes fought the public behaviors of women through the ridicule; anecdotes update old stereotypes about women, and should be understood in a context where the bourgeois woman leaves home and the risk of deviations are larger. The laughter against women, expressed in jokes, is a manifestation from the so-called "male domination" and can be regarded as a representation, for it has a group origin, and it´s a weapon of political struggle between genders. Finally, the nineteenth-century anecdotes about women express an old function of the humor: punish the customs. / Esta dissertação tem como objeto a imagem da mulher burguesa brasileira oitocentista. Toma como base um conjunto de 46 anedotas publicadas em jornais de Aracaju entre 1889- 1897. Seu objetivo é classificar, examinar e interpretar estas imagens valendo-se dos conceitos de estereótipo (Marie Jahoda), representação (Roger Chartier), dominação masculina, violência simbólica (ambos de Pierre Bourdieu) patriarcalismo (Jean-François Dortier). O trabalho adota a metodologia da História Cultural proposta por Robert Darnton (1984). Os resultados da pesquisa são: as piadas sobre mulheres devem ser entendidas num contexto de contenda entre os gêneros; os autores das piadas combatiam os comportamentos públicos da mulher através do ridículo; as anedotas atualizam velhos estereótipos sobre a mulher, e devem ser entendidas num contexto em que a mulher burguesa sai de casa e os riscos de desvios são maiores. O riso contra a mulher, expresso nas anedotas, é uma manifestação da chamada dominação masculina e pode ser encarado como uma representação, pois tem origem grupal, e são armas de luta política entre os gêneros. Enfim, as piadas oitocentistas sobre a mulher expressam uma velha função do humor: castigar os costumes.

Les modes de vie (et mondes de la vie) où se déployaient les savoirs artisanaux en construction navale sont devenus minoritaires au Québec. Dans la Vallée du St-Laurent, ces savoirs d’exception sont néanmoins encore relancés selon différentes perspectives dont ils sont des constituantes primaires, impliquant des relations et préoccupations qui dépassent l’expression d’intérêts individuels au sens strict. Influencés par l’évolution du système-monde capitaliste et par des choix politiques opérés à divers niveaux, ils ont eu tendance à s’arracher de leurs mondes originaires localement : de plusieurs contextes singuliers de leur appréciation, mise en œuvre et production. Alors qu’ils s’exercent aujourd’hui surtout via les champs du loisir et du sport, plusieurs modalités et horizons anciens propres aux habitudes et aux mondes de références de ces savoirs perdurent. Ils sont même parfois investis en critique comme moyens d’expérimentation et d’affirmation de modes d’existence exprimant des affections politiques et sociales particulières en pratique. J’ai rencontré, sur un mode exploratoire, sept artisans de la Vallée du St-Laurent et procédé, entre autres, avec ceux-ci à une série d’entretiens libres et semi-dirigés afin de traduire la situation de ces savoirs chez les artisans. Dans une perspective territoriale et historique, cette recherche révèle nombre de ruptures, passages et continuités. / The ways of life and worlds in which the forms of knowledge of craftsmen were at one time primordial have become marginal or left behind in Quebec. But they are still, in the St. Laurence Valley, exceptionally incorporated into different perspectives in which they are basic components, which imply relations and attentions that overshadow individual interests. Influenced by the capitalist world system as well as constraining political choices at multiple levels, their experiments have been partially take off their natives worlds locally, as from some of the specific contexts in which they were valued, implemented and assessed. While the craftsman’s knowledge bases are now mostly applied to leisure and sport activities today, they are still valued given to the “old” methods and perspectives embedded in their worlds of reference. In some cases, they are explicitly incorporated within a critical perspective as mediators of experimentation of specific “ways of life”, expressing in practice, social and political particular affections. I met with seven craftsmen in the St. Laurence Valley in this exploratory investigation into their worlds, knowledge and traditions, and carried out “free” conversations and semi-directed interviews with them. From a territorial and historic perspective, this work reveals certain ruptures, progressions and continuities.