O governo de Getúlio Vargas trouxe características peculiares à função do Estado, o que garantiu, no Tempo Presente, uma influência muito grande deste período chamado de Era Vargas (1930-1945) sobre o Estado brasileiro atual. Nosso interesse é estudar como foi estruturado este Estado varguista sob o olhar da oposição paulista e do distanciamento do ex-presidente Washington Luis. Este trabalho tem como objetivos: interpretar as relações políticas no processo histórico através da perspectiva do ex-presidente Washington Luis; analisar as relações do Estado varguista com a oposição perrepista e as garantias dos direitos humanos, sobretudo, dos civis e políticos; compreender se este ex-presidente, um paulista de Macaé, participou da organização dos movimentos oposicionistas durante o seu exílio e discutir a memória coletiva produzida sobre Washington Luis a partir do registro e das ações políticas de seus correligionários. Os embates políticos, as manobras e a habilidade de Getúlio Vargas foram responsáveis pela maior parte do conteúdo exposto na leitura das cartas selecionadas que foram usadas neste trabalho. A análise das cartas entre Washington Luis e seus correligionários foi comparada com a leitura da historiografia do período e sobre o período e de alguns jornais escritos da imprensa de São Paulo e Rio de Janeiro, sobretudo, OESP e a Folha da Manhã. A introdução explica como foi pensado e organizado o trabalho e teoriza o trabalho do historiador com o uso das correspondências como fontes históricas. O capítulo inicial trabalha o conceito de Estado e de Direitos Humanos, faz uma breve trajetória sobre estes direitos no Brasil, apresenta uma biografia de alguns personagens desta trama e descreve os últimos meses de Washington Luis no poder e as articulações para o golpe de 1930 da Aliança Liberal. O capítulo II trabalha a situação de exilado, tendo como tema o exílio e a situação do ex-presidente Washington Luis como um exilado involuntário, a ciranda de interventores e os acontecimentos do movimento paulista de 1932. No capítulo III, analisamos a formação da Assembléia Constituinte, as relações políticas da Câmara dos Deputados com o correligionário Roberto Moreira e os conflitos entre a Aliança Nacional Libertadora e os integralistas. Com a intensificação da coerção política a partir do malogrado golpe dos comunistas com Luis Carlos Prestes, o país entrava num período mais complicado ainda para os direitos humanos, sobretudo, para os direitos civis e políticos. Em 1937, com a promulgação da nova Constituição, estava instaurado o Estado Novo e a censura prévia institucionalizada como política de Estado. Aliás, era o fim das oposições e a iminência da guerra mundial dava aspectos de que o Brasil precisaria se posicionar. O ex-presidente Washington Luis aguardava os acontecimentos da conclusão da guerra mundial em 1945 para retornar ao Brasil, porém isso só ocorreria em 1947. No capítulo IV, vemos a escassez de cartas que mostrava a falta de resistência da oposição e a sua indefinição como influência política na sociedade. A memória ausente de Washington Luis foi trabalhada de forma a garantir a análise da construção de sua história como exilado e seu legado político. Ele esteve dezessete anos fora do país, vivendo muito bem, mas expatriado e impedido de usar os seus direitos de cidadão. Ao analisarmos a documentação diante do procedimento proposto pôde-se observar que o papel desempenhado por Washington Luis na oposição foi de mero receptor das notícias, fazendo projeções e conjecturas sobre os assuntos tratados nas correspondências. Esta documentação atendeu a uma necessidade de conhecer características sobre um outro olhar das relações políticas nos bastidores da capital federal e da oposição em São Paulo, sobretudo, do desrespeito aos Direitos Humanos e do engodo dilacerado pelo populismo. / Getulio Vargas\' government brought out peculiar characteristics to the function of the State. Nowadays, this period called Vargas Era (1930-1945) exerts enormous influence on the current Brazilian State. Our interest is to study how this Vargas State was structured under the Paulista oppositions eye and distant from the ex-president Washington Luis. This paper has as its aims: interpret the political relationships in history from ex-president Washington Luiss point of view; analyze the relationship between the Vargas State and the Perrepista opposition and the guarantee of human rights, especially, civil and political ones; understand if this ex-president, a paulista from Macaé, took part in organizing oppositional movements during his exile and discuss the collective memory of Washington Luis, based on documents and on the political actions of his coreligionists. Getulio Vargass political clashes, maneuvers and skills were responsible for most of the content presented on such letters, which were especially selected to be used on this paper. The analysis of the mail between Washington Luis and his coreligionists was carried out by comparing the historiography of the period and some newspapers written by the press from São Paulo and Rio de Janeiro, mainly, OESP and Folha da Manhã. The introduction explains how this paper was thought and organized, describing a brief timeline of the human rights in Brazil and theorizing the role of a historian while using mail as historical sources. The first chapter works on the biography of one of these characters and describes the last months in which Washington Luis held office, besides the articulations of the liberal alliance to mount the 1930 coup détat. The Second chapter deals with the situation of the exiled, approaching this theme and portraying ex-president Washington Luis as an involuntary exiled, besides the intervention and the widespread occurrences of the Paulista Movement of 1932. The third chapter analyzes the formation of the Constituent Assembly, the political relationships between the chamber of deputies and the coreligionist Roberto Moreira, in addition to the conflicts between the National Liberty Alliance and the Integralists. As the political coercion became more intense due to the unsuccessful coup planned by communists such as Luis Carlos Prestes, the country started to go through an even harder period for human rights, above all, to civil and political ones. With the promulgation of the new constitution in 1937, the New State was established and strict censorship would become, at that time, official and institutionalized as the State policy. Actually, the end of oppositions and the imminence of the World War indicated that Brazil would have to take a side. The ex- president Washington Luis waited for the end of the World War in 1945 to return to Brazil, but that would only take place in 1947.The fourth chapter studies the absent memory of Washington Luis to make sure we could analyze his history as an exiled and his political legacy as well. He had been away from his country for seventeen years, living fairly well, though expatriated and impelled to use his citizen rights. While analyzing documents with the previously set aims, its noticeable that Washington Luiss role as opposition was as a mere news receiver, making projections and conjectures only based on the content of his mail. These documents fulfilled the need to identify, from another point view, characteristics of the backstage of political relationships in the federal capital and the Paulista opposition, mainly concerning the disrespect for human rights and the lacerating enticement for populism.

Este trabalho tem como objetivo trazer uma visão geral da poética de Rose Ausländer ao mesmo tempo em que apresenta importantes aspectos de sua biografia, como sua formação, as influências sofridas e exercidas, o contexto histórico e geográfico em que viveu, os anos de confinamento no gueto em Czernowitz, o exílio, a vida no pós-guerra e o reflexo de sua experiência de vida em sua obra. Também propõe uma reflexão sobre o pensamento de Theodor Adorno, cujas ponderações sobre Auschwitz estão entre as mais preciosas que a filosofia já propôs sobre o assunto. Assim, após uma apresentação sucinta do conceito de arte adorniano, o trabalho irá refletir a cerca da polêmica da lírica após Auschwitz, da oscilação entre possibilidade e impossibilidade de arte e do risco de banalização da catástrofe em sua representação estética. Estas questões serão esmiuçadas, dialogando com poemas de Rose Ausländer. Em seguida, será feito um esboço do desenvolvimento da forma e estilo na poesia de Rose Ausländer ao longo das três fases de seu processo de criação. Neste momento do trabalho será observado como se dá a variação dos temas no desenvolvimento de sua obra poética e mais especificamente, como a experiência do holocausto é recriada em sua poesia. Por fim será feita uma reflexão sobre em que medida é possível se afirmar que a poética de Rose Ausländer cumpre a função adorniana da obra de arte constituindo-se deste modo, numa representação sociológica autêntica e de crítica à violência. / The paper provides an insight into the poetics of Rose Ausländer. Her work is being placed within the historical context of the time and within the biographical context of the poetess - e.g. her detention in the Ghetto of Czernowitz, her exile and her life after the war. Thus, the consequences of her life experience for her work are being revealed. Subsequently, her work is being discussed on the basis of Theodor Adorno\'s thoughts on Auschwitz. After a short introduction to Adorno\'s concept of art, the paper adresses the controversy about possibility or impossibility of art after Auschwitz and the risk of trivialisation of Auschwitz through esthetical presentation. Finally, the paper traces the development of form and style within Rose Ausländer\'s lyrics through her phases of creative process and shows the variation of subjects. Here, the paper elaborates especially how the experience of the Holocaust is being reflected in her work. The paper ends with a discussion of the question whether the poetics of Rose Ausländer meets Adornos\' criterias of artwork, thus, whether it is an authentic and sociological portrayal which realizes a critique of violence.

La problématique essentielle qui sous-tend l’existence du poète Karl Wolfskehl (1869-1948) est celle d’un sentiment de double appartenance car il est Juif et Allemand. Sa vocation poétique connaît deux moments décisifs : la rencontre en 1897 avec Stefan George, le chef de file du symbolisme allemand dont il devient l’ami fidèle et le fervent disciple, lui permet de travailler ses poèmes comme un matériau précieux, la langue des poèmes n’étant asservie à d’autre fin qu’elle-même. Puis le triomphe du nazisme en Allemagne en 1933 contraint Wolfskehl à partir d’abord en Italie puis en Nouvelle-Zélande, où il demeure jusqu’à sa mort en 1948. Cet exil suscite chez Wolfskehl une crise existentielle sans précédent et un renouveau dans l’écriture : à la quête de perfection formelle succède une poésie religieuse ancrée dans le judaïsme et que Wolfskehl place sous le signe de Job.L’ensemble de l’œuvre de Karl Wolfskehl se distingue de par sa tonalité mystique. L’objet de notre recherche est de prendre en compte les rapports entre poésie et religion pour tenter de caractériser l’art poétique de l’auteur. Nous nous concentrons sur les évolutions de la notion de prophétie dans l’œuvre de Wolfskehl pour aborder tout autant l’héritage hölderlinien du poeta vates que celui des prophètes bibliques (nebiim). En articulant notre réflexion autour du principe dialogique (Buber) et en interprétant la manière dont l’œuvre littéraire transforme les symboles de la kabbale (Scholem), nous montrons que les poèmes sont le théâtre d’un affrontement dialectique entre l’humain et le divin où se révèle une herméneutique de la souffrance. On peut alors déterminer les enjeux philosophiques et historiques de l’autofiction du poète en Job, la poésie de Wolfskehl se proposant à la fois de penser « l’excès du Mal » (Nemo) et d’interpréter le destin du peuple juif (Susman). / The existence of the poet Karl Wolfskehl is characterised by the feeling of a double identity, for he is both Jewish and German. The two decisive moments of his poetic vocation are his meeting in 1897 with Stefan George, one of the leaders of German symbolism; he became his faithful friend and devoted disciple. This encounter allowed him to consider his poems as precious material, with no other goal than language per se. The second point is that, due to the outcome of Nazism in Germany in 1933, he had to exile himself to Italy then to New-Zealand, where he stayed until his death in 1948. This exile is at the root of an unprecedented existential crisis and of a renewal in his writing: from a quest of formal perfection he reaches a religious poetry anchored in Judaism assimilated to the persona of Job. The whole work is infused with a mystical tone. Our research aims to try to account for the relationship between poetry and religion in order to characterize the poetic art of the author. We focus on the evolutions of the notion of prophecy in the work of Wolfskehl, so as to deal with both the holderlinian heritage of poeta vates and that of the biblical prophets (Nebiim). By concentrating on the dialogical principle (Buber) and by interpreting the way the literary work transforms the symbols of the Kabbala (Scholem), we will show that the poems are the scene of a dialectic confrontation between the human and the divine, which reveals a hermeneutic of suffering. From a philosophical and historical point of view, we question the identification of the poet with Job in so far as Wolfskehl’s poetry reflects the excess of evil (Nemo) while allowing to interpret the destiny of the Jewish people (Susman).

While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith. In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason. The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.

In this dissertation, I investigate the characteristics and quality of liminality among the Tibetan exile community in Dharamsala, India, and the United States. I argue that the quality of their liminality defines this exile community’s ability to maneuver and voice their influence to geo-political community of states that surround them, all while within their liminal condition. The Tibetan exile people live as stateless foreigners in India but have a better standard of living and better opportunities to acquire transnational resources than their surrounding host community. In the U.S., Tibetan diaspora people live as asylum-seekers and naturalized Tibetan-Americans but have established a popular political campaign (which enjoys the support of considerably many Americans) addressing the plight of Tibetans imposed by China. I argue that the Tibetan diaspora have achieved this unique social and political success as a marginalized community by adopting a cultural practice that I call “flexible liminality.” Flexible liminality is a Tibetan cultural practice that helps transient people adjust to any situation, people, and geo-politics circumstance. Flexible liminality relies on two factors: first, political interest from various nation-states; second, a group’s ability to adjust their cultural practices to match external influences. In the case of the Tibetan exile community, it is important to note that they are excluded by multiple nation-states (China, India, the Western countries) in different ways simultaneously. Therefore, the world collective of Tibetan refugees are not fixed in one state of liminality but experience a variety of liminalities in relation to different nation-states. Second, the Tibetan exile community has adjusted their cultural practices to assimilate with host communities in whichever countries their exile-hood has landed them. Since Tibetans cannot acquire Indian citizenship, the Tibetan exile community uses India as a space to promote their political activism against China, and form better relationship with Western foreigners. In Dharamsala, the Tibetan community has organized institutions that guides Tibetan individuals to form relationships with foreign tourists, and acquire skills (i.e. language, behavior, education, philosophy) that would help them assimilate better when resettling in Western host countries. In both, Dharamsala and the U.S., the Tibetan diaspora have a cultivated cultural practice to advocate Tibetan political plight against China, and to communicate Tibetan religio-socio traditions with the foreign host community. As a result, Tibetans are able to achieve political popularity, and to socially draw empathy from foreign communities that aids in producing a space for Tibetan cultural preservation in exile. The case study on Tibetan exile community sheds a new light on the study of marginality/liminality. This dissertation showcases that there can be a spectrum for the quality of liminality that goes from flexible at one end to inflexible at the other end. Not all exile groups have the same condition of liminality, being an exile community can be beneficial or crippling somewhere in the spectrum. Tibetan exile community has achieved a flexible end of liminality in exile but there are other exile groups who may not have the same maneuvering ability as the Tibetan exile community. This theory of flexible liminality can be used to better understand the lives of exiles by characterizing and measuring the quality of their liminality.

Social and textual aspects of the language assimilation of German exile writers are studied. Major differences concern the length of their exile, their foreign language learning ability and their attitude to assimilating, and the primary sources are letters and diaries. Descriptive analysis is performed on the prose, mainly in the area of crosslinguistic influences. Despite their differing assimilation, the prose contains similar crosslinguistic influences. There are consistent changes in crosslinguistic influences during the course of language assimilation, initially determined by the extent of second language acquisition. However, language learning factors give way to social factors with crosslinguistic infuences ultimately governed by the functional independence of the second language. Lexically triggered code-switching is usually a step towards functionally motivated code-switching. Finally a tentative, schematic model of how the process of language assimilation causes and modifies crosslinguistic influences is proposed. / Doctor of Philosophy (PhD)

The present dissertation deals with self-representation in a corpus consisting of narrative texts about the exile from Chile, Uruguay and Argentina, that reached Sweden during the 1970s and 1980s. The first part of the analysis focuses on the representation of discursive borders that enclose identity in exile in categories based on gender and ethnicity. The second part focuses on exile subjectivity as situated in a discursive framework of space and time, where the centre of attention is on how the legacies of memories from the political oppression during the dictatorship in the exile’s past inhibit the inclusion of these memories in a pedagogical discourse of the self. The corpus of narrative texts that are analysed consists of novels and short stories in Spanish. Latin American exile in Sweden is a central theme and can therefore be considered as part of the historical contextual framework that surrounds the discourse of Latin American exile identity in Sweden. The analysis is not focused on the authors’ individual experiences of exile, since a point of departure in the dissertation is an immanency between the author’s biography and the narrative text. The object of study is the identity as constructed in the text itself against the backdrop of Latin American exile and immigration in Sweden. The theoretical framework applied mostly derives from poststructural and postcolonial criticism and concerns identity as relational between self and other, as well as culturally and discursively constructed. The analysis of the corpus texts is based on a conception of gender identity as relational and intersectional with identities connected to ethnicity and social class. It also takes as a starting point the assumption that the notion of exile identity is rendered from a male norm, based on the traditional association between national politics and male rationality. Another point of departure is a notion of permeability between exile and immigrant identity, of which the former is conceived as linked to discourses of political rationality and the latter to those of corporality and materiality. The analysis focuses on the way both exile and immigrant identities are represented as constituent parts of exile self in narratives. For the reading of texts that illustrate exile subjectivity as a dislocation in space and time, the theoretical framework is based on Foucault’s notions of heterochronia and heterotopia. The analysis aims to highlight the representation of heterochronic divisions in the texts, between memories of the past and the present in exile. This representation departs from the notion of modern subjectivity as a pedagogical discourse of the self that is rendered as a narrative of the proper life. In some texts, this pedagogy of the self is represented as interrupted in exile by the suppression of memories of political oppression during the dictatorships in the exiles’ countries of origin, such as those of imprisonment, torture and violence. The analysis also focuses on the representation of strategies the individual employs to accomplish the performance of a coherent self in exile.

Current scholarship recognizes that music is a powerful channel that can manifest individual identity. But such research takes for granted music as a symbol of collective cultural identity, and, therefore, neglects examining how music in general, but musical performance in particular, functions to produce and reproduce a society at large. Indeed, what is missing is a rigorous understanding of not only how the act of performing forms collective identity, but also how it acts as an agency, indeed, perhaps the only agency that enables this process. As Thomas Turino suggests, externalized musical practice can facilitate the creation of emergent cultural identities, and help in forming life in new cultural surroundings. The present thesis examines the dynamics between cultural identity and music from the perspective of the performing musician. By examining musical situations in the context of the Armenian – Canadian diaspora, I will show how performers themselves both evoke feelings of nostalgia for the homeland and maintain the traditions of their culture through the performance event, while simultaneously serving as cultural ambassadors for the Armenian – Canadian community. My thesis outlines four key themes that are crucial in understanding the roles of musicians in Armenian culture. They are tradition bearer, educator, cultural ambassador, and artisan. As boundaries between peoples and nations progressively blur, I conclude that performance proves a vital medium where a search for national identity can occur, frequently resulting in the realization of one’s ethnic identity. Ultimately, without the labors of the performing musician, music would be unable to do the social work that is necessary in forming cultural, social, or even personal identities.

Current scholarship recognizes that music is a powerful channel that can manifest individual identity. But such research takes for granted music as a symbol of collective cultural identity, and, therefore, neglects examining how music in general, but musical performance in particular, functions to produce and reproduce a society at large. Indeed, what is missing is a rigorous understanding of not only how the act of performing forms collective identity, but also how it acts as an agency, indeed, perhaps the only agency that enables this process. As Thomas Turino suggests, externalized musical practice can facilitate the creation of emergent cultural identities, and help in forming life in new cultural surroundings. The present thesis examines the dynamics between cultural identity and music from the perspective of the performing musician. By examining musical situations in the context of the Armenian – Canadian diaspora, I will show how performers themselves both evoke feelings of nostalgia for the homeland and maintain the traditions of their culture through the performance event, while simultaneously serving as cultural ambassadors for the Armenian – Canadian community. My thesis outlines four key themes that are crucial in understanding the roles of musicians in Armenian culture. They are tradition bearer, educator, cultural ambassador, and artisan. As boundaries between peoples and nations progressively blur, I conclude that performance proves a vital medium where a search for national identity can occur, frequently resulting in the realization of one’s ethnic identity. Ultimately, without the labors of the performing musician, music would be unable to do the social work that is necessary in forming cultural, social, or even personal identities.

Syftet med uppsatsen är att analysera Grebzdes novellsamling Bergen enligt Michail Bachtins kronotopteori. Jag baserar min kronotopmodell, som uppstår i Bergen, enligt de modeller som utvecklats av litteraturvetaren Juris Rozītis. Romanerna, vilka undersöks av Rozītis behandlar tiden efter andra världskriget i flyktingläger och hur flyktingarna upplever de första åren utanför sitt gamla hemland Lettland samt hur de bosätter sig i det nya landet. I denna uppsats tänker jag gå ett steg längre än Rozītis, eftersom jag ska analysera hur flyktingarna, dvs. novellernas karaktärer, lever i det nya landet. / I have analyzed the collection of Irma Grebzde's short stories "Where the Mountains Meet the Sky", published (in the Latvian language) in 1962 in New York, USA, and found that the times and venues in Grebzde's narratives correspond to the chronotope models developed by literary historian Juris Rozītis for novels written in the immediate post-Second World War years. I have expanded upon the Rozītis' models, and created a new model called "Alone in the New Country". This new model describes and positions Irma Grebzde's short stories in Canada - the new country. It also places the parallel space of Latvia, now occupied by the Soviets - outside the immediate circle of the abstract external chronotope, since in Grebzde's short stories, the old homeland no longer has such a dominating function.