Emmanuel Levinas¡¦s theory on the Other gives rise to a number of researches in the field of philosophy, and it is applied to the field of literature. Taking Levinas¡¦s theory on the Other as a frame, from the perspective of phenomenology, I try to discuss the theme of conflict in the three plays by the three eighteenth-century female playwrights¡X Mary Delarivier Manley¡¦s Lucius (1717), Eliza Haywood¡¦s Fair Captive (1721), and Elizabeth Inchbald¡¦s Such Things Are (1787). This study focuses not only on the tension between the oppressor and the oppressed, but also on the situation and reaction of the oppressed, especially on the situation and reaction of the conquered women while they confront the persecution. Chapter One is background introduction, which includes twentieth-century theories on the Other, and Levinas¡¦s theory on the Other. Theories of the Other are related to the fields of philosophy, anthropology, psychoanalysis, and post-colonialism; however, the focus of this dissertation is Levinas¡¦s theory on the Other. Levinas asserts the rivalry between the Self and the Other from a phenomenologist point of view. With Levinas as a major approach, this chapter discusses the rival phenomenon between the Self and the Other as represented in the three female playwrights¡¦ dramas. Chapter Two deals with a discussion on the Other in Manley¡¦s Lucius, or the First Christian King of Britain. This discussion is concerned with the confrontation between the conqueror, the Britons and the conquered, the Picts during Roman Britain. The reaction of the conquered, as well as the shifting identity of the conquered caused by the changed circumstances are also my main concern. Chapter Three is concerned with an analysis of the Other in Haywood¡¦s Fair Captive. I analyze the Self¡¦s violence against the Other, the Turks¡¦ persecution against the Spaniards, which results from racial and religious differences as exposed during the War of the Spanish Succession (1701-14). One of the ideas I focus on is men¡¦s oppression against women, either in the Islamic or in the Christian world, due to gender relations involved with a male maltreatment of women which is rooted in the patriarchal system and commonly exists in eighteenth-century Europe. Chapter Four studies the discourse on the Other in Inchbald¡¦s Such Things Are. I discuss the Orientalist perspective of Inchbald regarding the Sumatrans, the tension between the Self and the Other as represented in the interaction of the Britons and the Sumatrans, along with the tension between the master and the slave on the colonial level, as well as on the patriarchal level, as exercised in colonial society. The final chapter concludes this dissertation with an emphasis on the relationship between the Self and the Other. The Eighteenth-century England encountered a variety of political and cultural problems. Within the country, England had ethnic problems, though she had accomplished the Union with Scotland in 1707. Outside the country, England was forced to face her political Other, France, though the English appreciated and imitated French culture. Her two parties¡X the Tories and the Whigs, who maintained contradictory opinions in dealing with political issues¡X also caused instability in the political arena. Meanwhile, the political tension never mitigated when England endeavored to expand her territory into other countries, especially into India in order to implement her colonialism. Cultural differences result in either reciprocal or rival relationship between two peoples. In their rivalry, the Self has a desire for or a fear of the Other. Such a cultural phenomenon--the Self¡¦s desire for or fear of the Other-- is presented in the plays of many eighteenth-century female playwrights. This dissertation argues that when the Self alters his center-orientation and terminates seeking mastery over the Other, it is possible to put an end to their rivalry, just as Levinas indicates: Unless we attribute to the essence of free will a propensity for the rational, and, thus, a respect for universal, thanks to which the imperative and the normative of the intelligible would impose themselves on the free will of reach, consenting to limit itself in such a way as not to limit others. (Alterity and Transcendence 147-48) Manley¡¦s Lucius, Haywood¡¦s Fair Captive, and Inchbald¡¦s Such Things Are all illustrate this siltuation.

abstract: Este trabajo examina la producción literaria y cultural chicana/méxicosudoesteña de las distintas épocas coloniales del sudoeste: la época colonial española (1521-1821), la época colonial angloamericana (1848-1965) y la época poscolonial (1965-presente) para ver hasta qué punto siguen vigentes los legados coloniales dentro de un contexto contemporáneo. Avanzamos la hipótesis que, de la larga residencia histórica y geográfica de las personas hispanomexicanas en el sudoeste, se han producidos textos simbólicos donde se registran dos o más discursos residuos cuyo origen es una ideología dominante. El capítulo 1 plantea y detalla la hipótesis, reseña los numerosos estudios existentes, describe el marco teórico y da la división en capítulos. En el capítulo 2, se da de manera detallada el método crítico: la definición del colonialismo clásico según la teoría de Mario Barrera, la relación colonizador/colonizado aportada por Albert Memmi y los conceptos del tercer espacio híbrido, el mestizaje y el imaginario decolonial asociados con la época poscolonial como ofrecidos respectivamente por Homi Bhabha, Rafael Pérez-Torres y Emma Pérez. El capítulo 3 ofrece un análisis de la época colonial española vía dos obras nuevomexicanas: el poema épico Historia de la Nueva México (1610) de Gaspar Pérez de Villagrá y el drama Los comanches (c.1779) de anónimo. El capítulo 4 trata la colonización angloamericana en las obras The Squatter and the Don (1885) de María Amparo Ruiz de Burton y Dew on the Thorn (escrita en los 1940; publicada en 1997) de Jovita González de Mireles. El capítulo 5 examina la época poscolonial vía la obra Los muertos también cuentan (1995) de Miguel Méndez. Una lectura de la literatura chicana/méxicosudoesteña revela la presencia de varios personajes típicos asociados cada uno a una diferente época histórica desde el conquistador español hasta un mexicano recién inmigrado, quienes no han podido evadir la correspondiente presencia de un grupo dominante u colonizador. Con base en una investigación de las cinco obras seleccionadas, se muestra cómo las relaciones coloniales se forman y se transforman y luego se manifiestan en un contexto contemporáneo, desplazando por ende nuestro entendimiento de las relaciones coloniales como un simple proyecto binario de dominación y subordinación. / Dissertation/Thesis / Ph.D. Spanish 2013

The central issue of this thesis is the complicated relationship between the colonized individual and the constitutive as well as emblematic female colonizer in Isak Dinesen's Out of Africa, Jean Rhys's Wide Sargasso Sea, Tayeb Salih's Season of Migration to the North, and Paule Marshall's The Chosen Place, The Timeless People. Each of these novels displays colonization by a female (or females) and relates back to historical colonialism, but each characterizes the relationship between the oppressors and oppressed differently. Dinesen's and Rhys's works stem from historical colonization in which European colonizers conquered and ruled other territories; Annette and her daughter Antoinette, females born into slave-holding families in Wide Sargasso Sea, are fictional but empowered as a result of an actual colonial past, while the colonizer in Dinesen's memoir is Dinesen (née Karen Blixen), for she recounts her own autobiographical experience as a plantation owner living in Kenya in the early 1900s. Salih's and Marshall's novels are also based on the damaging effects of a colonial history, but simultaneously portray women who suffer from subordination and oppression within their own communities; Marshall details the relationship between an African-Caribbean woman and an American female colonizer, while Salih presents the tumultuous affairs between four European female colonizers and an African-Sudanese man. Additionally, Salih's novel focuses on Othered Sudanese women who are expected to adhere to the patriarchal laws of the tribe, but who prove themselves as agents by disavowing these laws. This thesis relies on postcolonial, feminist, and womanist methodologies.

No description available.

<p>Indigenous populations have experienced vast travesties due to the impacts of colonialism. Colonialism continues to be perpetuated through the services, programs and policies that Indigenous people encounter. This research thesis tackles the question of how non-Indigenous social workers, professionals and interested parties can work with Indigenous people in appropriate and respectful ways. It also reviews how non-Indigenous people can work and think across difference. This research represents my journey towards decolonizing myself to find new ways of being White that are compatible with Indigenous knowledge systems and ways of knowing. Autoethnography, relevant literature and interviews were used to explore ways of working with Indigenous populations. Three participants who had been identified by an Indigenous academic as people who had worked with Indigenous populations in appropriate and respectful ways were interviewed in Canada. An analysis of the three semi in-depth interviews produced several recommendations for non-Indigenous people in working with Indigenous populations. Results acknowledge the complexity of working and thinking across difference. Suggestions for working with Indigenous populations are highlighted and include such themes as acknowledging tensions and privilege, understanding that there is a large diversity within Indigenous populations, recognizing that there are aspects of dominant ways of knowing that are compatible with Indigenous ways of knowing, the importance of not being afraid to take risks and of trying not to make assumptions. Decolonization is an uneasy pursuit that is fraught with tension and this research hopes to encourage other social workers, professionals and interested parties to engage in similar processes.</p> / Master of Social Work (MSW)

Submitted by Edineia Teixeira (edineia.teixeira@unioeste.br) on 2018-10-17T19:59:12Z No. of bitstreams: 2 Genaro_Hamermüller_2018.pdf: 1425105 bytes, checksum: a6518d3fe3af4c95bb21c51465a96654 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-10-17T19:59:12Z (GMT). No. of bitstreams: 2 Genaro_Hamermüller_2018.pdf: 1425105 bytes, checksum: a6518d3fe3af4c95bb21c51465a96654 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-08-10 / This research aims to study the historical and literary representations built about Ñheçu and Sepé Tiaraju caciques, that lived between the 17th and the 18th century, and how those views increased the ideas that characterized the good and the bad savage, through a European perspective. We also analyzed how the said writings reproduced and merged themselves into another authors' works, disseminating domination ideologies. We verified socio-political elements through the religion diffusion proposed by Companhia de Jesus and the effects to the guarani culture, we also verified factors studied by Eco (2012), about the author-work-reader and concepts like decolonialism and medieval imaginary. The works chosen as corpus for the investigation are: Os Três Mártires Rio-Grandenses, from the priest Luís Gonzaga Jaeger S. J. (1951); the epic poem O Uraguai, from Basílio da Gama (1769); the work Sepé Tiaraju - Uma farsa em nossa história, from Ubirajara Raffo Constant (2006) ant the theorical essay Terra de Ñheçu, from the writer Nelson Hoffmann (2009). This investigation proposal signalizes to the qualitative research field; the theoretical basis is the comparative literature from authors like Coutinho and Carvalhal (1994) and Santiago (2000). It was important, to this research, the analysis from scholars like Anibal Quijano (2005), that deciphered aspects relating to the power coloniality; Walter Mignolo (2003) and Gayatri C. Spivak (2014), that based this research about the questions related to decoloniality and subalternity; Erneldo Schallemberger (2006), which talk about the guarani territoriality; and Laura de Mello e Souza (1986), that discuss the respect to medieval imaginary in her works. We can note that, nowadays, this representation about all and any indigenous is still made naturally; for this reason, we understand that this study could contribute to the reversion of this value judgement, in the sense of recognize that in these representations there is almost always present only the colonizers' voice. By using the polyphony and dialogism concepts, in the Bakhtin (2010) perspective, and the comparative literature methodology, we find out, in the corpus works, that the winners voice become present, promoting prejudice by disseminating a colonized thought. Therefore, we understand that creation of historical and literary characters, as Ñheçu and Sepé, thus represented, helped to ideologically structure the projection of Portugal and Spain colonialist imperialism, apart from the ideologies coming from the Religious Counter-Reformation, sowing conservative ideals, good practice and politeness in conformity with the religious and Eurocentric precepts to represent the good and the bad savage. / O objetivo geral desta pesquisa foi a análise das representações históricas e literárias que se construíram sobre os caciques Ñheçu e Sepé Tiaraju, que viveram entre os séculos XVII e XVIII, e como tais visões reforçaram as ideias que caracterizaram o bom e o mau selvagem, a partir do eurocentrismo. Os objetivos específicos foram: responder como são representadas figuras dos dois caciques na literatura brasileira e entender como as referidas escritas se reproduziram e se fundiram nas obras de outros autores, disseminando ideologias de dominação (colonialismo e subalternidade). Verificaram-se elementos sócio-políticos a partir da difusão religiosa proposta pela Companhia de Jesus e os efeitos para a cultura guarani, além de fatores estudados por Eco (2012), sobre as intenções do autor-obra-leitor e conceitos como decolonialismo e imaginário medieval. As obras escolhidas para o corpus da investigação foram: Os Três Mártires Rio-Grandenses, do padre Luís Gonzaga Jaeger S. J. (1951); o poema épico O Uraguai, de Basílio da Gama (1769); a obra Sepé Tiaraju – Uma farsa em nossa história, de Ubirajara Raffo Constant (2006) e o ensaio histórico Terra de Ñheçu, do escritor Nelson Hoffmann (2009). É uma pesquisa qualitativa; serviram, de base teórica, a literatura comparada de autores como Coutinho e Carvalhal (1994) e Santiago (2000). Foram importantes, para esta pesquisa, as análises de estudiosos como Quijano (2005), que decifrou aspectos referentes à colonialidade do poder; Mignolo (2003) e Spivak, (2014), que embasaram o texto com relação a questões referentes à decolonialidade e subalternidade; Schallemberger (2006), que discorre sobre a territorialidade guarani; e Mello e Souza (1986), que trabalha em suas obras a respeito do imaginário medieval. Utilizando os conceitos de polifonia e dialogismo, na perspectiva de Bakhtin (2010), e a metodologia da literatura comparada, averiguou-se, nas obras do corpus, que se torna presente a voz dos vencedores, promovendo o preconceito ao disseminar um pensamento colonizado. Entende-se, portanto, que a criação de personagens históricos e literários, como Ñheçu e Sepé, assim representados, ajudaram a estruturar ideologicamente a projeção do imperialismo colonialista de Portugal e Espanha, além das ideologias advindas da Contrarreforma Religiosa, semeando ideais conservadoristas, boas práticas e boas maneiras em conformidade com os preceitos religiosos e eurocentrados para representações do bom e do mau selvagem.

Este estudo busca analisar o pensamento e a prática social e política de Amílcar Cabral, de 1945 a 1973. Propõe identificar as textualidades da escrita e da história, destacando as modificações do pensamento do líder voltadas para a mobilização e a organização das populações de Cabo Verde e da Giné. / This study will try to analyze the thought and social and political practice of Amílcar Cabral, from 1945 to 1973. It is aimed at identifying the textualities of the writing and history, highlighting the leaders changes in thought as regards the mobilization and organization of the Cape Verd and Guineas populations.

Este estudo busca analisar o pensamento e a prática social e política de Amílcar Cabral, de 1945 a 1973. Propõe identificar as textualidades da escrita e da história, destacando as modificações do pensamento do líder voltadas para a mobilização e a organização das populações de Cabo Verde e da Giné. / This study will try to analyze the thought and social and political practice of Amílcar Cabral, from 1945 to 1973. It is aimed at identifying the textualities of the writing and history, highlighting the leaders changes in thought as regards the mobilization and organization of the Cape Verd and Guineas populations.

This thesis analyzes the major theme of ‘postcolonial genealogy’ in portraying the African bending under the weight of colonial history in Le vieux nègre et la médaille, Une vie de boy of Ferdinand Oyono and Le Chercheur d’Afriques of Henri Lopes. Being a product of a colonial Genesis, the African character runs behind the colonizer’s mirror through his Civilizing Mission. René Girard’s ‘double bind’ theory explains how this cultural assimilation is, in Le vieux nègre et la médaille and Une vie de boy, a dead end because the colonizer needs a subordinate and not an equal. The cohabitation of a black housewife with the French Commander in Le Chercheur d’Afriques should be seen as simply an allegory of postcolonial Africa’s dependency on the West. The consequences of the feminization of the African continent are enormous in the post-colonial imaginary. While the colonizer had conquered Africa with his Herculean body, in Oyono’s novels, his Fall is obtained through the aesthetics of Bakhtinian ‘rabaissement’ which degrades his ‘grotesque body’ to that of the colonized. The colonizer and the colonized are neutralized and leveled in their perishable bodies, thus, making futile the Civilizing Mission that operated by ranking races. Power is never total. It is always imperfect, and can never destroy a subjectivity that resists it. In Oyono’s novels, the Fall of the colonial Father is also obtained through the inquisitive gaze that the colonized return back to the colonizer, and through their ‘subversive mimicry’ that parodies his codes. In Une vie de boy and Le Chercheur d’Afriques, the ‘son-Father’ relationship between the hero and the colonial Father, is also symbolic of the ‘Africa-West’ rapports. Living under the specter of the Father, the son has to negotiate his survival between weaning and parricide. The biological miscegenation in Le Chercheur d’Afriques is a metaphor of the ‘rhizome identity’ of the postcolonial African who renounces both the Fathers of Negritude and those of the Civilizing Mission. / Thesis (Ph.D, French) -- Queen's University, 2011-06-24 12:43:30.006