This thesis examines the ways in which various practices, such as novel-writing, publishing, book-reviewing, reading for pleasure, adaptation and studying English literature, have produced Jane Eyre’s complex cultural profile. The organizing principle of the study is Paul du Gay, Stuart Hall et al’s ‘circuit of culture’, which identifies five key processes or ‘moments’ as being productive of the meanings that a cultural artefact or text comes to possess. Explaining the meanings which have been attached to Jane Eyre partly involves trying to understand why it has been perceived and described dichotomously. For example, it has been thought of as trivial and serious, radical and conservative, feminine and unfeminine. The investigation begins with the writing process, exploring how and why Charlotte Brontë embedded the text with specific hybrid features. The study then traces how these textual features have acquired meaning in different discourses, focusing primarily on the novel’s reception in Britain in the mid-nineteenth century and in the 1990s. The thesis points to the role played by distinct target-audiences in configurations of Jane Eyre; Charlotte Brontë, publishers, biographers, literary critics, film-makers and teachers have all had specific audiences in mind when they have described, evaluated, regulated and/or creatively reworked the novel, its author’s life and/or the culture in which the author lived. During the course of the twentieth century, Jane Eyre became increasingly thought of as a legitimate object of study at all levels of the education system. The thesis examines how the text has been studied, and contributes to ongoing debates about National Curriculum English by offering ways of allowing more creativity into the classroom.

Ce travail vise à observer les mécanismes à l'œuvre dans la canonisation des nouvelles finlandaises et estoniennes. L’auteur présente d’abord les travaux théoriques qui concernent le canon littéraire et les fréquents débats entourant cette notion. Il étudie ensuite le rôle des plus importantes instances canonisatrices (recensions, travaux critiques, prix littéraires, anthologies, traductions, institution scolaire et universitaire) en Finlande et en Estonie. Une attention particulière est accordée à la réception critique dans les revues littéraires des deux pays, et à la présentation qui est faite des classiques de la nouvelle dans les manuels de littérature.Des études de cas sont ensuite présentées : à partir d’exemples tirés d’écrivains ou de thèmes précis, l’auteur y met en lumière certains phénomènes caractéristiques de la canonisation, et diverses circonstances susceptibles de faciliter la canonisation des textes, ou au contraire d’y faire obstacle. Ces analyses débouchent sur des propositions de nouveaux outils théoriques pour l'étude diachronique des canons. / This study aims to analyze the mechanisms of canonization, based upon Finnish and Estonian short stories. The author first presents the theoretical works about literary canons and the frequent debates that surround that notion. He then studies the respective roles of the most important canonizing instances (critical articles, critical works, literary prizes, anthologies, translations, educational system) in Finland and Estonia. Attention is particularly drawn toward critical reception in literary journals, and the way classical short stories are evocated in literary handbooks. Case studies dealing with precise authors and themes lead to several proposals of new theoretical tools for the diachronic study of canons and the description of canonization-related phenomena and the different circumstances which can help or hinder the canonization of short stories.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

This study is done from an autobiographical perspective. It focuses on three issues: myths, the resurrection of Jesus from death, and the canon. It approaches the traditional ecclesiastical and confessional teachings from the perspective of a postmodern hermeneutics of suspicion. Being autobiographical, the study is in the first place relevant for its author. In the second place, because he is a researcher, the study has also relevance for the scholarly community. The faith community also asks their questions. Then there is the institutionalized church that is a watchdog for the dogma, and, lastly there is the secular community who is also interested in the debate. The study aims to find answers to the question how the myth of Easter faith developed into kerygma, which became a text with canonical status? It is a search for the relationship between myth, resurrection and canon. On the issue of myth, the study concludes that myth is just as important to postmoderns as it were to their pre-modern ancestors. The Christ myth is a first century Mediterranean version of an ancient inherited subconscious archetypal myth. It represents stories in the language, symbols, and metaphors of the cultures and peoples in which it originated. It is language recycled. On the question about the resurrection, the study concludes that the Christ cult and its narratives developed within a mythological worldview. First, there was the kerygma of a dying and resurrected Christ. Then narratives, as material for preaching in the early congregations emerged around the figure of the historical Jesus. The resurrection as the content of the kerygma is perceived as mythical speech that serves as the foundational myth for the Christ cult. The third issue was about the documents called canon and questions such as how did it emerge, and how did it become authority bearing? To recap the argument: In the beginning, there was the kerygma! The content of this kerygma was the death and resurrection of Christ. During the development stages of the Christ myth, this kerygma was linked to the life and death of the historical Jesus. His story became a mythical narrative that serves as the foundational myth for the Christ cult. It explains its reason for existence and its rituals. As this faith community grew and became more and more institutionalized it produced more and more literature. Orthodoxy in early Christianity decided which of these writings contain the truth and the right teaching. They are the books, which became the index of what is called the Christian Bible today. The author of this study believes in a canon behind the canon. For him, the Jesus figure is the “vehicle” that makes the content of the kerygma accessible. He is a mythological figure, with historical roots that has become the observable face of God to Christians. The New Testament represents kerygmatic narrative with an invitation to its readers and hearers to join in this mythological experience and encounter with God. / Thesis (DD (New Testament))--University of Pretoria, 2006. / New Testament Studies / unrestricted

While administering ordinances in preparation for the dedication of the Kirtland temple, on 21 January 1836, Joseph Smith again experienced a vision of the celestial kingdom. In the vision, he saw God the Father, His Son Jesus Christ, and Biblical Patriarchs—but significantly, he also beheld his father and mother who were living at the time, as well as his older brother Alvin who had died twelve years earlier. Joseph then “beheld” children who died in infancy saved in the celestial kingdom. The significance of this vision as a catalyst for Joseph Smith’s theological development has been underestimated. Joseph Smith envisioned his parents in the celestial kingdom at a time when his understanding of the eternality of marriage was expanding. This 1836 vision contributed to the doctrinal development of eternal marriage and the ritual of sealing husbands and wives. The vision was likewise a catalyst for what became the doctrine of the redemption of the dead. Beholding his unbaptized brother Alvin in the celestial kingdom, provoked Joseph theologically toward an expanded heaven and a contracted hell. Vicarious rituals became the practical way to offer redemption to the dead, thus resolving the soteriological problem of evil, and revealing that God’s plan was mercifully calculated to make salvation universally available. Joseph knew in 1836 that infant children who died prematurely received salvation in the kingdom of heaven. This vision further inspired Joseph toward the development of the ritual of child-to-parent sealings, which could ensure eternal bonds between parents and their posterity who lived to maturity—ultimately making it possible to link the whole human family back to Adam and Eve. Though the vision of the celestial kingdom significantly influenced the doctrinal development of Joseph Smith, the vision and associated revelations, remained an obscure journal entry during the lifetime of the prophet. After 140 years, the vision achieved canonization status as Doctrine and Covenants section 137.

Text in Afrikaans / In hierdie studie word 'n bydrae tot die beskrywing van 'n resente periode in die Afrikaanse prosageskiedenis, naamlik die dekade 1980-1989, aangepak. Die terme ''Tagtiger" en "tagtigerskrywer" word bespreek en gedefinieer. Negentien skrywers word aan die hand van vyf kanoniseringsmeganismes as belangrike Afrikaanse tagtigerprosaskrywers geidentifiseer. Hierdie skrywers en hulle 51 prosatekste wat tussen 1980-1989 gepubliseer is, word dan deur Vanheste (1981) se vier gei"dentifiseerde literatuursosiologiese aandagsvelde naamlik die outeur, die literere werk, die literere kanaal en die leser ondersoek ten einde die posisie van die gekose skrywers m.b.t. maatskappy en skrywerskap, enkele samebindende aspekte in die proefgroep se tagtigerprosatekste, die funksionering van die literere kanaal t.o.v. hierdie tekste en die resepsie daarvan te bepaal. Met behulp van vraelyste aan die proefgroep is hul houdings t.o.v. 'n aantal aktuele aangeleenthede ondersoek. Ses onderskeidende kategoriee in die proefgroep se tekste, naamlik politiek en betrokkenheid; realisme; grens- en geweldliteratuur; postmodernisme; homoerotiek en goeie gewilde prosa word aangedui. Die posisie van verskillende "hekwagters" in die literere kanaal, saam met die invloed van sensuur op die proefgroep, die rol van die Afrikaanse Skrywersgilde en die "little magazines" wat publikasiegeleenthede vir die jong skrywers gebied het, ontvang aandag. J.C.Kannemeyer as geskiedskrywer en 'n verskeidenheid resensente se waarde-oordele word nagegaan. Aan die hand van Vanheste se literatuursosiologiese kommunikasiemodel, gekombineer met sy (aangepaste) analisemodel, word etlike sosiale werklikhede in Alexander Strachan se 'n Wereld sander grense dan onder die loep geneem. Die ondersoekterrein van die literatuursosiologie dek s6 'n wye veld dat heelwat interessante aspekte noodwendig agterwee moes bly. Resepsiestudies van lesers gedurende die tagtigerdekade was nie moontlik nie en 'n resepsiestudie kon ongelukkig eers vyf jaar na die tagtigerdekade uitgevoer word. Die gevolgtrekking waartoe in hierdie studie gekom word, is dat, hoewel waarskynlik nie op dieselfde betekenisvlak as die term "Sestigers" nie, daar wel van ooreenkomste in die werk van Afrikaanse tagtigerskrywers gepraat kan word. Samehang word ook aangedui tussen die sosiale omwereld en die tagtigertekste wat daarbinne tot stand gekom het, veral met betrekking tot tematiese en stilistiese keuses. Terselfdertyd het die literere werke van hierdie dekade 'n invloed uitgeoefen op die omwereld waarbinne dit verskyn het / This study attempts to make a contribution to the description of a recent period in Afrikaans Prose History, namely the decade 1980-1989. The term writer of the Eighties is defined and discussed. Nineteen writers have been identified as important Afrikaans Eighties writers with the aid of five canonization mechanisms. These writers and their 51 prosa texts published between 1980-1989 are then investigated by means of Vanheste's four identified attention areas in the sociology of literature, namely the author, the literary work, the literary channel as well as the reader. Questionnairs have been used to investigate the attitude of the trial group with regards to a number of current affairs. Six distinguishing categories have been identified in the texts of the trial group namely politics, realism, border and violence literature, postmodernism, homo-erotics and popular prose. The position of different gate-keepers in the literary channel, together with the influence of censorship on the trial group, the role of the "Afrikaanse Skrywersgilde" and the "little magazines", together with publication opportunities offered to these young writers, have enjoyed attention. J.C.Kannemeyer as historian, together with the critics as readers of the trial group's texts are investigated. The manipulation of a few social realities in Alexander Strachan's 'n Wereld sander grense is investigated in terms of Vanheste's communication model of literary sociology, combined with his (adapted) analysis model. The field of investigation of the sociology of literary covers such a wide field that numerous interesting aspects had to be omitted. Reception studies during the decade of the eighties were not possible and could, unfortunately, only be done five years after the decade of the eighties. The conclusion of this study is that, although not at quite the same level of significance as the term "Sixties", one could still find similarities in the works of Afrikaans writers from the Eighties decade. Cohesion between the social world and the texts of the Vll eighties have evolved from it, especially with regards to thematic and stilistic choices. At the same time, the literary works of this decade have contributed to the social world in which they were published / Afrikaans & Theory of Literature / D. Litt. et Phil. (Afrikaans)

MORAIS, Álvaro Dellano Rios. O povo fez sua santa: canonização espontânea nas narrativas dos devotos de Mártir Francisca de Aurora. 2008. 125f. Dissertação (Mestrado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 2008. / Submitted by nazareno mesquita (nazagon36@yahoo.com.br) on 2011-11-17T14:09:44Z No. of bitstreams: 1 Art_2008_ADR.Morais.pdf: 784298 bytes, checksum: 421d29f77757998b99bb3dd4327b4549 (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2011-11-23T13:10:50Z (GMT) No. of bitstreams: 1 Art_2008_ADR.Morais.pdf: 784298 bytes, checksum: 421d29f77757998b99bb3dd4327b4549 (MD5) / Made available in DSpace on 2011-11-23T13:10:50Z (GMT). No. of bitstreams: 1 Art_2008_ADR.Morais.pdf: 784298 bytes, checksum: 421d29f77757998b99bb3dd4327b4549 (MD5) Previous issue date: 2008 / This study intends to understand how a process of “spontaneous canonization” works, in the context of Brazilian religiosity. The idea of Paul Zumthor defines a sociological phenomenon in which persons (alive, dead or imaginary ones) are taken as saints by the people, but they aren’t recognized by the Catholic Church as saints. The object of this research is the case of Martyr Francisca, a popular saint whose cult is located in Aurora (Ceará - Brazil). The study focuses on narratives that reconstruct the history of the martyr, analyzing spoken and written sources. When she was 16, Francisca Augusta da Silva was murdered by her ex-groom, in 1958. Where she fell dead, the people of Aurora built a small chapel. This chapel attracted believers who search helping from the saint of Aurora. / O presente estudo procura compreender como se dá o processo de “canonização espontânea”, no contexto do campo religioso brasileiro. O conceito de Paul Zumthor define um fenômeno sociológico segundo o qual indivíduos (vivos, mortos ou imaginários) são tomados por santos, em uma determinada comunidade, sem que assim sejam reconhecidos pela Igreja Católica. A investigação se concentra no caso de Mártir Francisca, santa popular cujo culto se localiza em Aurora, na região do Cariri (Ceará). O estudo se volta para as narrativas que reconstituem a história da mártir, tratando das fontes orais e escritas. Em 1958, quando contava 16 anos de vida, Francisca Augusta da Silva foi assassinada pelo ex-noivo. No local de sua morte, foi erguida uma pequena capela que logo passou a atrair fiéis em busca da ajuda da santa de Aurora.

Text in Afrikaans / In hierdie studie word 'n bydrae tot die beskrywing van 'n resente periode in die Afrikaanse prosageskiedenis, naamlik die dekade 1980-1989, aangepak. Die terme ''Tagtiger" en "tagtigerskrywer" word bespreek en gedefinieer. Negentien skrywers word aan die hand van vyf kanoniseringsmeganismes as belangrike Afrikaanse tagtigerprosaskrywers geidentifiseer. Hierdie skrywers en hulle 51 prosatekste wat tussen 1980-1989 gepubliseer is, word dan deur Vanheste (1981) se vier gei"dentifiseerde literatuursosiologiese aandagsvelde naamlik die outeur, die literere werk, die literere kanaal en die leser ondersoek ten einde die posisie van die gekose skrywers m.b.t. maatskappy en skrywerskap, enkele samebindende aspekte in die proefgroep se tagtigerprosatekste, die funksionering van die literere kanaal t.o.v. hierdie tekste en die resepsie daarvan te bepaal. Met behulp van vraelyste aan die proefgroep is hul houdings t.o.v. 'n aantal aktuele aangeleenthede ondersoek. Ses onderskeidende kategoriee in die proefgroep se tekste, naamlik politiek en betrokkenheid; realisme; grens- en geweldliteratuur; postmodernisme; homoerotiek en goeie gewilde prosa word aangedui. Die posisie van verskillende "hekwagters" in die literere kanaal, saam met die invloed van sensuur op die proefgroep, die rol van die Afrikaanse Skrywersgilde en die "little magazines" wat publikasiegeleenthede vir die jong skrywers gebied het, ontvang aandag. J.C.Kannemeyer as geskiedskrywer en 'n verskeidenheid resensente se waarde-oordele word nagegaan. Aan die hand van Vanheste se literatuursosiologiese kommunikasiemodel, gekombineer met sy (aangepaste) analisemodel, word etlike sosiale werklikhede in Alexander Strachan se 'n Wereld sander grense dan onder die loep geneem. Die ondersoekterrein van die literatuursosiologie dek s6 'n wye veld dat heelwat interessante aspekte noodwendig agterwee moes bly. Resepsiestudies van lesers gedurende die tagtigerdekade was nie moontlik nie en 'n resepsiestudie kon ongelukkig eers vyf jaar na die tagtigerdekade uitgevoer word. Die gevolgtrekking waartoe in hierdie studie gekom word, is dat, hoewel waarskynlik nie op dieselfde betekenisvlak as die term "Sestigers" nie, daar wel van ooreenkomste in die werk van Afrikaanse tagtigerskrywers gepraat kan word. Samehang word ook aangedui tussen die sosiale omwereld en die tagtigertekste wat daarbinne tot stand gekom het, veral met betrekking tot tematiese en stilistiese keuses. Terselfdertyd het die literere werke van hierdie dekade 'n invloed uitgeoefen op die omwereld waarbinne dit verskyn het / This study attempts to make a contribution to the description of a recent period in Afrikaans Prose History, namely the decade 1980-1989. The term writer of the Eighties is defined and discussed. Nineteen writers have been identified as important Afrikaans Eighties writers with the aid of five canonization mechanisms. These writers and their 51 prosa texts published between 1980-1989 are then investigated by means of Vanheste's four identified attention areas in the sociology of literature, namely the author, the literary work, the literary channel as well as the reader. Questionnairs have been used to investigate the attitude of the trial group with regards to a number of current affairs. Six distinguishing categories have been identified in the texts of the trial group namely politics, realism, border and violence literature, postmodernism, homo-erotics and popular prose. The position of different gate-keepers in the literary channel, together with the influence of censorship on the trial group, the role of the "Afrikaanse Skrywersgilde" and the "little magazines", together with publication opportunities offered to these young writers, have enjoyed attention. J.C.Kannemeyer as historian, together with the critics as readers of the trial group's texts are investigated. The manipulation of a few social realities in Alexander Strachan's 'n Wereld sander grense is investigated in terms of Vanheste's communication model of literary sociology, combined with his (adapted) analysis model. The field of investigation of the sociology of literary covers such a wide field that numerous interesting aspects had to be omitted. Reception studies during the decade of the eighties were not possible and could, unfortunately, only be done five years after the decade of the eighties. The conclusion of this study is that, although not at quite the same level of significance as the term "Sixties", one could still find similarities in the works of Afrikaans writers from the Eighties decade. Cohesion between the social world and the texts of the Vll eighties have evolved from it, especially with regards to thematic and stilistic choices. At the same time, the literary works of this decade have contributed to the social world in which they were published / Afrikaans and Theory of Literature / D. Litt. et Phil. (Afrikaans)

MENDES, Ediberto da Silva; OLIVEIRA, Catarina Tereza Farias de. A santa negra dos Inhamuns: um estudo das performances que atualizam o culto à escrava Marciana em Planalto, Arneiroz, Ceará. 2010. 157f. Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-Graduação em Comunicação Social, Fortaleza-CE, 2010. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2011-08-26T16:28:24Z No. of bitstreams: 1 2010_Dis_ESMendes.pdf: 1895703 bytes, checksum: 38e58ba8787ba304a1795cf4072d2fba (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2011-08-26T16:28:52Z (GMT) No. of bitstreams: 1 2010_Dis_ESMendes.pdf: 1895703 bytes, checksum: 38e58ba8787ba304a1795cf4072d2fba (MD5) / Made available in DSpace on 2011-08-26T16:28:52Z (GMT). No. of bitstreams: 1 2010_Dis_ESMendes.pdf: 1895703 bytes, checksum: 38e58ba8787ba304a1795cf4072d2fba (MD5) Previous issue date: 2010 / This study presents and analyses the performances related to the cult of Saint Marciana in Planalto, Arneiroz, Ceará. Marciana is a typical case of spontaneous canonization as Paul Zumthor defines the phenomenon by which certain individuals are considered saints and receive worship without the official recognition of the Catholic Church. Assuming that performance is a privileged place to articulate social memory, the research investigates the ceremonial and bodily practices through which people at Planalto update this cult. Understanding that evoked images of the past can legitimize the present social order, the research speculates on the meanings implied in the community´s effort to keep the cult of Marciana alive. / Esta pesquisa empreende uma análise das práticas que atualizam o culto a Santa Marciana, no distrito de Planalto, município de Arneiroz, Ceará. Marciana é um caso característico de canonização espontânea, conceito de Paul Zumthor para definir o fenômeno pelo qual certos indivíduos são considerados santos e se tornam alvo de devoção sem o aval da Igreja Católica. A partir do pressuposto de que a performance é um lugar privilegiado de articulação da memória social, a pesquisa investiga as práticas corporais e cerimoniais articuladas pela população de Planalto no sentido de atualizar e perpetuar esse culto. Entendendo que as imagens evocadas do passado servem para legitimar a ordem social presente, busca explicitar os sentidos imbricados no esforço da comunidade de Planalto para manter viva a fé em Marciana.

This thesis seeks to answer the question of how Joseph Smith—History found in The Pearl of Great Price developed into a part of the canon of The Church of Jesus Christ of Latter-day Saints. When the prophet Joseph Smith first dictated the text to his scribes it seems he had not intended for the work to become scripture, but simply to follow the Lord's divine mandate to keep a record. Additionally he provided the purpose in his document to "disabuse the public mind, and put all inquirers after truth in possession of the facts, as they transpired." The format he proposed for the Manuscript History illustrates how it was originally not purposed for scripture. The compiling of that history took the efforts of many men and women and spanned the length of almost twenty years to complete. Joseph Smith had begun the dictation to his scribe George Robinson in 1838, but it was unfinished. Joseph later began the dictation anew to his scribe James Mulholland, first having the man rewrite what he had told to Robinson and then picking up the dictation from there. While the prophet had started and stopped histories before, this particular dictation began the enduring effort. The Manuscript History was developed from the original 59 pages that were scribed by Mulholland. By the efforts of other scribes, but mostly Willard Richards, the history was completed. The official statement of Brigham Young and Orson Pratt upon its completion said nothing of extracting portions for canon. But Mulholland's work seemed destined for a different purpose than the rest of the Manuscript History. It was printed serially in the Times and Seasons, and a few apostles seemed to catch a vision of what the manuscript could do for potential converts and members of the Church. Orson Pratt was especially a proponent of communicating certain key events as illustrated in his missionary tract "Remarkable Visions." A later apostle, Franklin D. Richards, would see the benefit of using the official history to distribute the history of the restoration of the Church to others. He extracted portions from Mulholland's text that covered certain main events in Joseph's life and printed them in his missionary tract The Pearl of Great Price. This pamphlet would eventually be canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Joseph Smith-History's inclusion in the reclamation of revelation that occurred in 1880 was deserved. This is evidenced by examining the process of canonization and the guiding principles of canonization employed by the Church of Jesus Christ of Latter-day Saints. It was canonized at the same time as many other revelations and at a General Conference saturated with many important events. Consequently it is difficult to gauge the reaction to its inclusion in canon, except in how it has been used since its canonization. After its inclusion into scripture the text has become a foundational piece of literature for the Church. The impact the text has had can be seen in the culture, missionary work, and doctrine of the Church. The focus of this thesis is to map the text's journey from birth to canonization.