From Far Gone, Back is a short story collection that explores multigenerational families living in and around the changing landscape of Atlanta, GA. It asks what comes of the decisions we are forced to make for those around us and ourselves while surviving the best way we know how.

v anglickém jazyce "The language of Spanish Insults" The objective of the present paper was to explore, as the title indicates, the rich variety of the Spanish insults. We centered mainly on the comparison of the Spanish insults to the Czech insults and observed the diferences and specific characteristics of Spanish insults. We began the first part with the definition of formal and informal language and its sociolects, because we believe that it helps to understand the properties of the insults, since they have many common characteristics with the sociolects. Afterwards, we tried to describe the historical and cultural backgrounds, because due to different evolutions in each country, the habits to use insults and curses are different, especially concerning the curses, which are still very common in Spain. In Czech Republic the curses fell into oblivion during the last century, while the people were becoming more atheistic. The role of taboo is also very important, because in each society, taboo is what's influencing the usage and the importance of every insult. Neverthless, the insults don't serve only for attacking somebody or to show disappointment, but they also have other functions, such as identifying with the members of the group or to address someone in a friendly way. In the practical part,...

This thesis is about curses. It shows how the mechanics of cursing are intrinsically linked to shamanic practice in the ethnographic context of social, economic and political shifts in post-Soviet Kyzyl, the capital of the Autonomous Republic of Tuva. Moving beyond discourses that understand 'economics' as narrowly pertaining to wealth, power and the circulation of goods, the thesis explores curses as distinct social mechanisms within an 'occult economy' that constitutes a wider sociocosmic politics emergent from human and non-human interactions. Along these lines, while presenting Tuvan shamanism as central to cursing phenomena, the thesis explores the distinctiveness and efficacy of shamanic practice as a form of artistry embedded in instrument-derived (shamanic drum) and human (the shaman's voice) sound production. Thus, it challenges the 'classical' readings of shamanism which emphasise trance and mediumship usually seen as involving significant changes in the 'physical' and 'psychic' states of the shamans. Contextualizing cursing in the practice of Tuvan shamanism, the thesis illuminates the significance of sound creation among Tuvans in order to introduce the notion of 'turbulence' as integral not only to shamanic sound production, but also to immediate experiences of cursing and the overall patterning of the cosmos. More than that, bringing sounds and turbulence together in the context of shamanic rituals, it shows how sounds are imbued with a potency of their own rather than simply constituting a sonorous aspect of shamanic words. Along these lines, it contributes to a better understanding of im/materiality and the logic of representation. Lastly, exploring the multiplication of curses in the post-Soviet context, the thesis also offers an interpretative framework which unveils how occult phenomena can become efficacious analytical tools, allowing us to grasp the mosaic-like characteristics of the sociocultural contexts in which they are embedded. In this way, the thesis attempts to emancipate 'occultism' from the rigid dichotomies of tradition and modernity, and challenge those anthropological approaches to post-colonial transformations which emphasise cultural revivalism and ethnic identity, remaining caught in the usual dynamics of 'the old' and 'the new' - dynamics we need to leave behind.

Em estudos sobre o profetismo da Bíblia Hebraica, constata-se a referência à presença de relatos de ações simbólicas. Ainda que fragmentários, os estudos que mencionam tais ações englobam diversas visões. Neste trabalho apresenta-se, em língua portuguesa, uma introdução às ações simbólicas dos profetas da Bíblia Hebraica, abordando os principais pontos de vista vigentes no cenário acadêmico. Também se expõe as principais características das ações simbólicas e a importância do panorama das maldições da aliança do Pentateuco, para uma melhor compreensão do tema. / In Hebrew Bible Prophetism studies, one can notice the mention to the presence of symbolic actions reports. Although fragmentary, the studies that mention such actions encompass diverse views. The following research presents, in Portuguese, an introduction to the symbolic actions of the biblical prophets addressing the main standpoints of the academic scenario. Likewise, it presents the main characteristics of their symbolic actions and the importance of the Pentateuch covenant curses background for a better understanding of the theme.

Em estudos sobre o profetismo da Bíblia Hebraica, constata-se a referência à presença de relatos de ações simbólicas. Ainda que fragmentários, os estudos que mencionam tais ações englobam diversas visões. Neste trabalho apresenta-se, em língua portuguesa, uma introdução às ações simbólicas dos profetas da Bíblia Hebraica, abordando os principais pontos de vista vigentes no cenário acadêmico. Também se expõe as principais características das ações simbólicas e a importância do panorama das maldições da aliança do Pentateuco, para uma melhor compreensão do tema. / In Hebrew Bible Prophetism studies, one can notice the mention to the presence of symbolic actions reports. Although fragmentary, the studies that mention such actions encompass diverse views. The following research presents, in Portuguese, an introduction to the symbolic actions of the biblical prophets addressing the main standpoints of the academic scenario. Likewise, it presents the main characteristics of their symbolic actions and the importance of the Pentateuch covenant curses background for a better understanding of the theme.

Made available in DSpace on 2016-08-03T12:20:32Z (GMT). No. of bitstreams: 1 Antonio Renato Gusso.pdf: 648983 bytes, checksum: caecfda435486024a6683919ec8d219d (MD5) Previous issue date: 2007-10-29 / This thesis, based on exegesis, defends the position that the curses in Psalm 137 should be interpreted by taking into account the principle of reciprocity which belongs to the practice of justice in the OT, the famous eye for na eye, tooth for a tooth. It presents aids for the interpretation of curses in the Psalms; makes an analysis of the current stateof the question; verifies the coherence or incoherence of the term imprecatory Psalm ; treats the difficult question of the historical context of the Psalms; and, more, highlights certain points which create difficulties for the Christian interpretation of this type of literature. It treats questions of text, of structure, of literary genre, of authorship, and of the context of Psalm 137 in life and history. Further, it presents parallels to this genre in the Biblical world and compares versions of Psalm 137 in Portuguese. It shows that in the OT a word was treated as having intrinsic power; it verifies how, normally, curses were used in the OT in general, preparing the way for the verification of its specific use in Psalm 137; it brings together a rapid historical retrospective showing the long trajectory of the conflicts of Isarael/ Judah with Edom and Babylon, which leads the Psalmist to feel he has the right to ask that these two nations be destroyed and suffer; it also raises the possibility that Psalm 137 is not the only one in the Psalter to contain curses against Edom and Babylon, and poi8nts out that in this composition there are one self-curse and two curses, one against Edom and the other against Babyolon, all of them taking into consideration the principal of reciprocitgy in OT justice.(AU) / Esta tese, baseada na exegese, defende que as maldições do Salmo 137 devem ser interpretadas levando-se em conta o princípio da reciprocidade praticado na justiça do AT, o famoso "olho por olho, dente por dente". Apresenta auxílios para a interpretação das maldições nos salmos; analisa o estado atual da questão; verifica a coerência ou não da utilização do termo "Salmo Imprecatório"; trata da difícil questão do contexto histórico dos salmos e, ainda, destaca alguns pontos que dificultam a interpretação cristã deste tipo de literatura. Ela trata das questões do texto, da estrutura, do gênero literário, da autoria, e do contexto de vida e histórico do Salmo 137. Além disso, apresenta paralelos deste gênero no mundo bíblico e compara versões do Salmo 137 em português. Mostra que no AT a palavra era tratada como algo que possui poder intrinseco; verifica como, normalmente, era feito o uso das maldições no AT em geral, preparando o caminho para a verificação de seu uso específico no Salmo 137; faz uma rápida retrospectiva histórica mostrando a longa trajetória de desavenças de Israel/Judá com Edom e Babilônia, o que leva o salmista a sentir-se no direito de pedir que estas duas nações sejam destruídas e sofram; levanta, ainda, a possibilidade do Salmo 137 não ser o único do Saltério com maldições contra Edom e Babilônia, e destaca que nesta composição existe uma automaldição e duas maldições, uma contra Edom e outra contra Babilônia, todas elas levando em conta o princípio da reciprocidade na justiça do AT.(AU)

A partir da narrativa bíblica, é possível analisar a vida e a atividade profética de Jeremias. Este homem foi um dos responsáveis pela estruturação da religião judaica na diáspora, uma vez que através da sua mensagem aos exilados, uma nova relação com a divindade pôde ser estabelecida. Suas idéias inovaram as condições de relacionamento entre divindade e povo, uma vez que a estrutura anteriormente existente tinha como base uma relação de suserania e vassalagem. Este modelo era encontrado nos tratados realizados entre os governantes dos grandes reinos do Oriente Médio, durante o período da antigüidade. Assim, para se entender as mudanças propostas por Jeremias e suas inovações, foi necessário realizar a caracterização dos modelos de aliança, acima mencionados. A partir disto, estudou-se alianças realizadas anteriormente entre a divindade e o povo de Israel. As palavras de Jeremias serviram para que uma nova forma de relacionamento com a divindade fosse estabelecida pela população judaíta deportada para a Babilônia. Esta nova base permitiu a preservação de uma tradição, cuja origem é muito anterior ao século VI a.C., que hoje denomina-se Judaísmo. / From the Biblical narrative, it is possible to analyze the life and the profetic activity of Jeremias. This man was one of the responsibles for the organization of the Jewish religion in the diaspore, since through its message to the exiled ones, a new relation with the deity could be established. His ideas innovated the foundations of the relationship between deity and people, because the previously existing structure had its base in a relation of suseranity and vassalage. This model was found in the treaties between the kings of the great kingdoms of the Ancient Near East. Thus, in order to understand the changes proposed by Jeremias and its innovations, it was necessary to caracterize the alliance models, mentioned above. From this standpoint, we could study the previous alliances carried out between the deity and the people of Israel. The words of Jeremias allowed the Judeans population deported to Babylon to establish a new form of relationship with the deity. This new base allowed the preservation of a tradition, whose origin goes well before the VI th century B.C., that is called today Judaism.

A partir da narrativa bíblica, é possível analisar a vida e a atividade profética de Jeremias. Este homem foi um dos responsáveis pela estruturação da religião judaica na diáspora, uma vez que através da sua mensagem aos exilados, uma nova relação com a divindade pôde ser estabelecida. Suas idéias inovaram as condições de relacionamento entre divindade e povo, uma vez que a estrutura anteriormente existente tinha como base uma relação de suserania e vassalagem. Este modelo era encontrado nos tratados realizados entre os governantes dos grandes reinos do Oriente Médio, durante o período da antigüidade. Assim, para se entender as mudanças propostas por Jeremias e suas inovações, foi necessário realizar a caracterização dos modelos de aliança, acima mencionados. A partir disto, estudou-se alianças realizadas anteriormente entre a divindade e o povo de Israel. As palavras de Jeremias serviram para que uma nova forma de relacionamento com a divindade fosse estabelecida pela população judaíta deportada para a Babilônia. Esta nova base permitiu a preservação de uma tradição, cuja origem é muito anterior ao século VI a.C., que hoje denomina-se Judaísmo. / From the Biblical narrative, it is possible to analyze the life and the profetic activity of Jeremias. This man was one of the responsibles for the organization of the Jewish religion in the diaspore, since through its message to the exiled ones, a new relation with the deity could be established. His ideas innovated the foundations of the relationship between deity and people, because the previously existing structure had its base in a relation of suseranity and vassalage. This model was found in the treaties between the kings of the great kingdoms of the Ancient Near East. Thus, in order to understand the changes proposed by Jeremias and its innovations, it was necessary to caracterize the alliance models, mentioned above. From this standpoint, we could study the previous alliances carried out between the deity and the people of Israel. The words of Jeremias allowed the Judeans population deported to Babylon to establish a new form of relationship with the deity. This new base allowed the preservation of a tradition, whose origin goes well before the VI th century B.C., that is called today Judaism.

Resumen El uso de palabrotas en el habla coloquial, más bien conocido como el uso de tacos, ha aumentado considerablemente entre mujeres durante las últimas décadas. En esta tesina se han analizado las diferencias de su uso entre géneros y en qué consisten, el tema presentado cabe dentro de la diciplina sociolingüística, la cual estudia los aspectos comunicativos entre individuos. Inicialmente se destacan las definiciones y se explican los diferentes usos de las palabrotas dentro del habla coloquial.  El análisis se ha realizado a través de un método mixto. La primera parte consiste en un análisis del corpus COLAM (2015) del cual el material ha sido tratado de modo cuantitativo para poder averiguar la diferencia entre frecuencia y uso entre géneros.  Las frecuencias están presentadas en diagramas para poder probar la supuesta hipótesis de que existen diferencias entre los géneros al usar tacos en el habla coloquial.  En la segunda parte del análisis se ha aplicado un método cualitativo en el que el uso de tacos es ejemplificados y explicados con ayuda del corpus PRESEEA (2014).             El resultado de la segunda parte del análisis nos muestra las diferentes funciones y usos sociolingüísticos dentro del habla coloquial independiente de género.  Los resultados de este estudio muestran que existen diferencias entre géneros al usar tacos, mayormente en frecuencia y temas de las cuáles los chicos predominan el uso con temas sexuales. El presupuesto aumento entre chicas es probablemente debido a un cambio de actitud sobre lo considerado ofensivo durante las últimas décadas. / Abstract The use of curses in everyday language, better known as the use of” tacos” in Spanish has increased considerably among women the last decades. In this thesis gender diferencials have been analized and explained, the theme presented is within the subject of area of sociolinguistics which studies communicative aspects between individuals. Inlitially the defenitions are determined and different uses of curses in everyday language are explained.       The analysis is implemented through a mixed method, the first part consists of an analysis of the COLAM (2015) corpus in wich the material has been treated in a quantitative fashioning order to determine the differences in frequency and use among opposing genders. The frequencies are presented in charts to enable the test of the hypothesis that diferences between genders exist in the use of cursing in everyday language. In the second part of the analysis a qualitative method has been applied in which the use of ”tacos” is exemplified and explained using the corpus of PRESEEA (2014). The focus here is to show the diferent functions ans sociolinguistic uses whithin everyday language independent of genders.                                                                              The results of this study shows that gender diferences in the use of ”tacos” exists, and that the diferances mainly consists of the frequency and theme of which boys predominatly uses sexual themes. The presumed increase among girls is probobly due to a change in attitude towards whats considered to be ofensive use of  language during the last decades.

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Systematic Theology & Theological Ethics / D.Th. (Theological Ethics)