In this essay you will witness two different cultural exchanges that the Spaniards experienced in the 16th century, on one hand with the Aztec people from Mexico, and on the other hand with multiple peoples from the Philippines. The purpose of this essay is to find out how the Spaniards responded to facing these cultures for the very first time, and also to explore what the differences between these two exchanges were, and to find out why one led to the slaughter of so many human beings, and the other one did not. To find out why this is, I have examined their letters from the 16th century.

This thesis explores English representations of America and Americans from the 'discovery' in 1492 to the establishment of the Jamestown colony in 1607. In examining this earlier period of English engagement with the New World, this thesis aims to illustrate the many ways that sixteenth-century understandings of America impacted the development of English colonial discourse, from shaping where colonies should be located, to influencing how native populations should be incorporated into colonising schemes. In particular, this thesis establishes two fundamental sixteenth-century approaches to the construction of English colonial ideology: the use of continental European portrayals of America that were manipulated and adapted to meet the discursive demands of early English projects in the New World and the selective appropriation of frameworks of knowledge, both old and new, that were employed in an attempt to explain the new lands across the Atlantic. The following chapters analyse the various processes by which an English colonial discourse, focused on America, came into being. This thesis assesses how English colonisers and explorers constructed the theory of empire using Old World frameworks of understanding, examines how explorative failures and an oscillating English religious, economic, and cultural landscape affected early English colonial discourse, and explores how the practicalities of English trade and settlement in the New World manifested themselves in descriptions of native appearance and behaviour and in accounts of the American environment. By employing a methodology of 'thick' contextualisation and close reading, and by interpreting travel narratives and colonial texts as sites where rhetoric, inter-textual influences, and cultural priorities converge, this thesis enhances historical understandings of the development of English colonial ideology. The formation of early English colonial discourse took place within an international framework of European rivalry and shared cultural heritage and a domestic context of fluctuating economic, political, and religious circumstances. This discourse, which was first articulated in the sixteenth century, was therefore the product of a complex process of assimilation, manipulation, colonial competition, and cultural appropriation.

Today we have many alternative medicines, not a few of which connect back to aboriginal cultures. Some of these alternative medicines were born under the influence of European imperialism, as they were not "alternative" until modern empires and modern medicine came to these distant regions. The present study begins with a broad question: how did conceptions of the relationship between modern Western medicine and traditional local non-Western medicine come to be? To explore the historical origins of these two conceptions, I focus herein on Japanese colonial Taiwan (1895–1945), where modern medicine became dominant while traditional medicine also flourished. My research finds that the historical realities of colonial Taiwan were not reflected in the progressive narrative of medicine. According to this narrative, modern medicine became dominant around the world while traditional medicines were swept into the ash heap of history because only modern medicine was the true, effective science of preventing, diagnosing, and treating physical ailments. The history of colonial Taiwan teaches us a much different lesson: practitioners of traditional medicine there were a significant part of the public health system during the colonial period. For example, they rallied against the plague in the late 19th century, diagnosing and treating patients when antibiotics had yet to be developed. Even so, the island witnessed an institutional medical shift, in which licensed practitioners of modern medicine deified modern medicine and denigrated traditional medicine, labeling the latter "primitive" and "non-medicine." In response, practitioners of traditional medicine produced new narratives aiming to challenge this colonial boundary between medicine and non-medicine. These practitioners' fundamental argument was that traditional medicine, though epistemologically different from modern medicine, was still legitimate medicine. From this effort, we now have the widely held belief today that both modern medicine and traditional medicine are legitimate, but distinct, medicines. This historical outcome of colonial resistance occurred worldwide. In my study, I identify the social, political, and colonial contexts of medical resistance in Japanese Taiwan, revealing their roots in issues related to inequality, distrust, economic affordability, and conceptions of body and health care. / Doctor of Philosophy / In this study, I explore conceptions of modern and traditional medicine through a historical lens, and break down two related myths: the first myth is the progressive narrative of modern medicine, which holds that modern medicine became dominant because of its medical superiority; and the second myth is the narrative held by extremist supporters of traditional medicine, who insist that only millennia-old traditional medicine can resolve human ailments without giving rise to untoward side effects and exorbitant costs. I show that, in the case of Japanese colonial Taiwan (1895–1945), both modern and traditional medicine flourished. The history of colonial Taiwan shows us that modern medicine on the island became dominant for two main reasons: first, the public health system successfully dealt with epidemics, which were the most significant threat to life at that time; and second, the colonial government recognized only modern medicine and labeled traditional medicine a non-medicine despite relying on its practitioners in the pre-antibiotic age. The history of colonial Taiwan also shows us that traditional medicine is not "old wisdom" unchanged for thousands of years. Beginning in the 19th century, practitioners of Taiwanese traditional medicine re-constituted it for colonial consumption, arguing that traditional medicine was also true medicine, though epistemologically distinct from modern medicine. This conception of traditional medicine has since informed many current views of traditional medicine. In 2018, the World Health Organization (WHO) published the eleventh revision of the International Classification of Diseases (ICD-11), which, for the first time, featured a chapter on traditional Chinese medicine covering such topics as diagnostic techniques for Qi, blood, and fluid disorders. This inclusion of traditional medicine into the ICD-11 is a major step forward in this process of medical integration and may help resolve the historical confrontation between modern and traditional medicine. However, the WHO decision limits recognition of traditional medicine to Chinese medicine, excluding all other kinds of traditional medicine. Thus, the historical question of whether or not traditional medicine is a true medicine remains ultimately unanswered.

O assentamento selêucida de Dura Europos constitui um apropriado campo de análise do processo de transformação cultural em antigas áreas coloniais. O sítio, fundado no entreposto entre as maiores civilizações orientais e ocidentais, é um assentamento multicultural que expressa a coexistência de judeus com várias populações. Esta tese analisa como o grupo de judeus desta cidade usou a cultura material do local a fim de preservar sua identidade e ao mesmo tempo dialogar com outros povos. A transformação resultante desta interação é vista na arte e na arquitetura de duas sinagogas por eles construídas que constituem um dos mais antigos testemunhos da arte judaica produzida por aqueles que viveram na Diáspora. / The Seleucid Settlement of Dura Europos constitutes an appropriate setting to analyze the process of cultural transformation in ancient colonial areas. The site, founded at the crossroad between major Eastern and Western civilizations, is a multicultural settlement that expresses the coexistence of Jews with various populations. This dissertation analyses how the Jewish group of this city used the local material culture to preserve their identity and at the same time did dialogue with other people. The transformation resulted out of this interaction is seen in the art and architecture of the two Synagogues that they built there and which constitutes one of the most ancient testimony of the Jewish art produced by those who lived in the Diaspora.

La presente tesis “Museo de la Inmigración en Lima” habla sobre la inmigración masiva ocurrida en la década de los 40s en la ciudad. Cultura limeña y provinciana encontradas cuando muchos peruanos provenientes de distintas partes tuvieron que migrar a la capital, dejando sus tierras atrás. El museo tiene como principal motivación revalidar el esfuerzo, el aporte cultural, y el papel significativo que tuvieron los inmigrantes andinos en la formación de la ciudad de Lima. La propuesta arquitectónica inserta al proyecto en una zona histórica para la inmigración de la época, rodeado de hitos actualmente importantes en la ciudad. Siendo el primer museo en tratar sobre la inmigración andina en el Perú, se pretende explicar el fenómeno migratorio y a su vez albergar registros históricos, para de esta manera recuperar parte de la historia de la ciudad, para esta generación y las generaciones futuras. Teniendo como finalidad crear una identificación y conocimiento sobre la multiculturalidad que convive en Lima. Además, que el proyecto funcione como espacio público integrador en el cual la población pueda participar de forma activa. / The present thesis "Museo de la Inmigración en Lima" talks about the massive immigration that took place in the decade of the 40s in the city. Lima and provincial culture found when many Peruvians from different parts of the country had to move to the capital, leaving their lands behind. This museum is inspired by the migrant effort, their cultural contribution, and the significant role that they had in forming the new city of Lima. The architectural proposal inserts the project into a historic area for the immigration, surrounded by many important landmarks in the city. Being the first museum to deal with Andean immigration in Peru, it is intended to explain the migratory phenomenon and in turn keep historical records, to recover part of the history of the city, for this generation and future ones. With the purpose of creating an identification and knowledge about multiculturalism that lives in Lima. In addition, that the project works as an integrating public space in which the visitors can participate actively. / Tesis

<p>The purpose of this study was to look at the experiences of midwives in maternalhealth care encounters with non-european-born women and men, and to determine ifmidwives deem any special competence necessary to handle these encounters well.We gathered information by means of qualitative interviews and semi structuredquestions with eight midwives all of whom matched the inclusion criterias and gavetheir personal consent. Midwives from four district health care centers in Uppsalawere included. The interviews were transcribed and analyzed by means of qualitativecontent analysis.The results reveal the experiences from encounters with non-european patients to betwofold. On one hand the encounter is a positive, exiting experience with anopportunity to learn more about a foreign culture and exchange experiences. On theother hand complications can occur as patients may have unexpected expectationsregarding the health care, have great difficulties with the language or haveexperienced traumatizing incidents, all on top of coming to Sweden alone withoutrelatives.In the encounter with non-european-born patients the midwives consider it importantto have special competence in form of knowledge of other cultures and religions asthis provides a greater understanding of the reasoning behind the patients’ decisions.Cultural competence is also important as it helps avoid inadvertently insulting thepatient during the encounter.The special competence held by the midwives has been attained from their basic andspecialist education as well as from self acquired experiences and interests. A lifelongeducation is required to uphold this competence as well as a dialog betweenmidwives at the health care clinic.</p>

The purpose of this study was to look at the experiences of midwives in maternalhealth care encounters with non-european-born women and men, and to determine ifmidwives deem any special competence necessary to handle these encounters well.We gathered information by means of qualitative interviews and semi structuredquestions with eight midwives all of whom matched the inclusion criterias and gavetheir personal consent. Midwives from four district health care centers in Uppsalawere included. The interviews were transcribed and analyzed by means of qualitativecontent analysis.The results reveal the experiences from encounters with non-european patients to betwofold. On one hand the encounter is a positive, exiting experience with anopportunity to learn more about a foreign culture and exchange experiences. On theother hand complications can occur as patients may have unexpected expectationsregarding the health care, have great difficulties with the language or haveexperienced traumatizing incidents, all on top of coming to Sweden alone withoutrelatives.In the encounter with non-european-born patients the midwives consider it importantto have special competence in form of knowledge of other cultures and religions asthis provides a greater understanding of the reasoning behind the patients’ decisions.Cultural competence is also important as it helps avoid inadvertently insulting thepatient during the encounter.The special competence held by the midwives has been attained from their basic andspecialist education as well as from self acquired experiences and interests. A lifelongeducation is required to uphold this competence as well as a dialog betweenmidwives at the health care clinic.

O assentamento selêucida de Dura Europos constitui um apropriado campo de análise do processo de transformação cultural em antigas áreas coloniais. O sítio, fundado no entreposto entre as maiores civilizações orientais e ocidentais, é um assentamento multicultural que expressa a coexistência de judeus com várias populações. Esta tese analisa como o grupo de judeus desta cidade usou a cultura material do local a fim de preservar sua identidade e ao mesmo tempo dialogar com outros povos. A transformação resultante desta interação é vista na arte e na arquitetura de duas sinagogas por eles construídas que constituem um dos mais antigos testemunhos da arte judaica produzida por aqueles que viveram na Diáspora. / The Seleucid Settlement of Dura Europos constitutes an appropriate setting to analyze the process of cultural transformation in ancient colonial areas. The site, founded at the crossroad between major Eastern and Western civilizations, is a multicultural settlement that expresses the coexistence of Jews with various populations. This dissertation analyses how the Jewish group of this city used the local material culture to preserve their identity and at the same time did dialogue with other people. The transformation resulted out of this interaction is seen in the art and architecture of the two Synagogues that they built there and which constitutes one of the most ancient testimony of the Jewish art produced by those who lived in the Diaspora.

Made available in DSpace on 2015-03-03T19:30:54Z (GMT). No. of bitstreams: 0 Previous issue date: 7 / Nenhuma / Quando os primeiros castelhanos chegaram à região da Mesoamérica foram confrontados com sociedades diferentes em uma proporção e variedade até então jamais experimentada por eles. Os espanhóis depararam-se com um problema a ser pensado e respondido: Quem era esse sujeito completamente desconhecido quem encontravam nesse Novo Mundo, de um outro radical, de uma civilização estranha, de uma realidade humana completamente distinta de todas aquelas conhecidas ou contadas pelo mundo Ocidental? Durante todo o período colonial, os europeus registraram as experiências vividas em boa parte do território explorado e ocupado por eles na América. Muitos dos escritos sobre os nativos das novas terras, relatam a história desses povos: a religiosidade, os deuses e, entre outras coisas, as práticas de sacrifícios humanos. Na pluralidade e heterogeneidade dos cronistas das Índias e suas narrativas que tratam dos sacrifícios humanos na Mesoamérica, os evangelizadores constituíram parte desse grupo. Dentre as produções de religi / When the first Spanish people came to the Mesoamerica region they faced different societies, and this happened in a proportion and variety that they had never experienced before. The Spanish came across a problem that required answers: who was that totally unknown individual who they had encountered in that New World, from another root, from a strange civilization, from a human reality which was completely different from all those that the Occidental world knew or counted? During the whole colonial time, the Europeans registered the experiences they had had in great part of the land they were exploiting and occupying in America. Many of the writings about the native peoples of the new land report the peoples’ history: the religiosity, the gods, and, besides other things, the practices of human sacrifice. In the plurality and heterogeneity of the chronicles writers of the Indies and their narratives that accounted the human sacrifices in Mesoamerica, the evangelists were part of that group. Among the written p

This research aims to understand the extent to which contributed intellectuals of action for the uninterrupted completion of the Cultural Meeting of Laranjeiras himself, and at the same time understand their relationship to the preservation of folk traditions at the event. The significant changes in the paradigms related to the understanding of concepts such as popular culture, folklore and intangible heritage, have created conditions for the production of new imaginary and new approaches on these. The first approaches will refer to the discussions about parties, folklore, popular culture and intangible heritage. This debate will serve as a theoretical basis for further discussions on the role of intellectuals as salvaguardistas popular culture of Sergipe. Then I tried to build an analysis of previous editions, without necessarily repeat its history, but above all to bring the elements that made up the event, with the theoretical support some of the materials produced at the Meeting or for him. Also present the results of the oral accounts of some of the intellectuals involved with the event and these will serve as a research tool in which the individual as a social agent, builds a singular path in the face of such a multifaceted event like The Orange Cultural Meeting. Finally external conclusions about the research experience in the face of certain topics to the mishaps of research as a whole. / A presente pesquisa tem como principal objetivo compreender em que medida a atuação de intelectuais contribuí para a realização ininterrupta do Encontro Cultural de Laranjeiras-Se, e ao mesmo tempo entender a relação deles com a preservação das tradições folclóricas presentes no evento. As expressivas transformações nos paradigmas, relacionados à compreensão de conceitos como cultura popular, folclore e patrimônio imaterial, têm criado condições para a produção de novos imaginários e novas abordagens sobre estes. As primeiras abordagens referir-se-ão aos debates sobre festa, folclore, cultura popular e patrimônio imaterial. Tal debate servirá de suporte teórico para as discussões posteriores sobre a atuação dos intelectuais como salvaguardistas da cultura popular de Sergipe. Em seguida tratei de construir uma análise das edições já realizadas, sem necessariamente repetir o seu histórico, mas, sobretudo trazer os elementos que compuseram o evento, tendo como suporte teórico alguns dos materiais produzidos no Encontro ou para ele. Também apresento o resultado dos relatos orais de alguns dos intelectuais envolvidos com o evento e estes servirão de instrumento de pesquisa no qual o individuo, como agente social, constrói uma trajetória singular em face de um evento tão multifacetado como O Encontro Cultural de Laranjeiras. Por fim externo as conclusões acerca da experiência da pesquisa em face de determinados temas até os percalços da pesquisa como um todo.