Freiburg, Universiẗat, Diss., 2008.

The subject of this thesis is an analysis of a group of Fenian lays which are concerned with specific reliquia of the Fenians explained to St. Patrick, for which reason they are named 'relic lays' in this study. The most significant of these lays are 'Laoidh an Chorr-bholga', 'Laoidh Sceith Finn,' 'Laoidh Sfthil Chaoilti,' 'Laoidh Cloidhimh Oscair,' and 'Laoidh Colga Chaoilti' from Duanaire Finn ; and the tradition of Bratacha na Feine. It is significant that these texts all shew both signs of learned rather than popular composition and of greater linguistic antiquity than most other lays. The greatest body of these lays is to be found in Duanaire Finn. This study has been approached in two parts. The first part is an analysis of the development of fianaigheacht and the finding of the place of these texts within the Fenian corpus and also the wider literary tradition. The second part consists of new editions of the texts. The first part begins with an history of the fianaigheacht and scholarship of it. The scholarship is crucial to the interpretation of the texts. Duanaire Finn (and perhaps RIA 24 P 5) are manuscripts with antiquarian tendencies influenced by the type of history promoted in Tridentine ideology as evidenced by Keating, the Four Masters (as collectors of ancient texts and as writers), and other authors of the period of the Stripping of the Altars. The nineteenth century saw the importation of the seventeenth-century views into scholarship by O'Curry and others; the scholarly approaches to fianaigheacht have tended until recently to uphold or attack ideological concepts of history and not to focus on the contents of the literature. The study then progresses to analysis of the texts themselves. The analysis begins with an investigation of the language and the metre of the lays named above. The dates given to them by Prof. Murphy are reanalysed with reference to Dr. John Carey's evaluation of Murphy's method. Second, the group of lays is then evaluated as a sub-genre, comparing it to other literature, including the treatment of relics of the saints in Gaelic literature, texts relating to Fintan, The Irish Ordeals, 'Siaburcharpat Con Culainn,' earlier learned verse, and the later bardic tradition. The third part of the analysis is a discussion of the learned references in the poems. The approach to the analysis is a discussion of the symbolism of the objects around which the poems are centred and also of the learned references scattered throughout the texts, whether they be lists of Fenian lore, other native traditions, Christian learning, or Classical allusions. It is the conclusion of this section that these Jays date from the middle of the twelfth to the middle of the thirteenth centuries and arise in a learned context, probably in the reformed monastic communities of the northeast of Ireland. The second part of this thesis contains new editions of the texts described in the first part. These are preceded by introductory materials on the manuscripts in which they are found and a stemma of the five copies in two recensions of 'Laoidh Sithil Chaoilti.' All texts are presented as unaltered transcripts, as normalised texts, and in English translation. The texts edited from Duanaire Finn are 'Laoidh an Chorr-bholga,' 'Laoidh Sceith Finn,' 'Laoidh Sfthil Chaoilti,' 'Laoidh Cloidhimh Oscair,' and 'Laoidh Colga Chaoilti.' A new edition of the recension of 'Laoidh Sfthil Chaoilti' based on RIA manuscript 24 P 5 is also attempted with reference the later MSS of that textual tradition, which, it is argued, stand independent of 24 P 5. These manuscripts are Maynooth Renehan 69, RIA 24 M 2 and 23 L 34. A translation of the prose tale of that lay found in the unique Agallamh in 24 P 5 is provided for comparison. Each edition is followed by a commentary on its linguistic forms and a philological summary. The section concludes with indices nominum et locorum not only listing all persons and places in the texts, but also providing such information as is known about them from other texts or from interpretation of the names themselves.

No description available.

<p>Finn upps ämnesverktyg är ett imponerande inspirationsverktyg för teknikundervisande lärare. Genom att identifiera och lösa ett problem, så får man eleverna att tänka i nya banor. Undervisningsmaterialet och lärarhandledningens upplägg, ger lärarna möjlighet att använda det i sin helhet eller bara välja ut enskilda delar. Men vilka erfarenheter har lärarna erhållit genom att arbeta med ämnesverktyget i undervisningen? Undersökningen genomfördes via en webbaserad kvantitativ enkät. Resultatet av undersökningen visade att eleverna lättare uppnått delar av skolans mål i teknik med stöd av Finn upps ämnesverktyg. En majoritet av lärarna instämde i att elevernas kvalitativa kunskaper påverkades positivt, vilket kunde leda till ett högre betyg. Dessutom intresserade sig flickorna mer för teknikämnet än tidigare forskning visat.</p>

Finn upps ämnesverktyg är ett imponerande inspirationsverktyg för teknikundervisande lärare. Genom att identifiera och lösa ett problem, så får man eleverna att tänka i nya banor. Undervisningsmaterialet och lärarhandledningens upplägg, ger lärarna möjlighet att använda det i sin helhet eller bara välja ut enskilda delar. Men vilka erfarenheter har lärarna erhållit genom att arbeta med ämnesverktyget i undervisningen? Undersökningen genomfördes via en webbaserad kvantitativ enkät. Resultatet av undersökningen visade att eleverna lättare uppnått delar av skolans mål i teknik med stöd av Finn upps ämnesverktyg. En majoritet av lärarna instämde i att elevernas kvalitativa kunskaper påverkades positivt, vilket kunde leda till ett högre betyg. Dessutom intresserade sig flickorna mer för teknikämnet än tidigare forskning visat.

This essay discusses how Mark Twain in the novel Adventures of Huckleberry Finn uses the description of the white American Christian civilization in order to overturn the colonial notion of white supremacy. This is done through juxtaposing the characterization of the people of the white American civilization and the people that are alienated or ‘other’. The Grangerford family, the Widow and Miss Watson, and Colonel Sherburn are brought up as examples of the white American civilization’s hypocrisy and double standard in the novel. The analysis focuses on how these supposedly Christian characters do not follow the Christian ethics and sermon teaching even though they claim to do so. The colonial notion of the white western civilization’s supremacy over other people’s societies is thus overturned by Twain’s description of the immorality of this white American society. As opposed to this, the people who are outside of this society and who do not label themselves as Christians, prove to be those who in reality follow the Christian notion of brotherly love towards everybody, no matter the social standing or skin color of the person in need. Furthermore, Huck’s moral fight whether or not he should continue to help the runaway slave Jim to freedom or turn him in to the slave owner Miss Watson, is crucial. Through the portrait of this inner struggle, Twain pinpoints the absurdity of the supremacy of such an immoral law. The law of society was upheld with an almost religious devotion, and the irony in this works to further overturn the notion of the white American civilization’s supremacy.

As Aventuras de Huckleberry Finn (1885), obra-prima de Mark Twain, apresenta uma narrativa denunciadora do racismo de sua época e, para tanto, ele dá a suas personagens, e inclusive ao narrador, uma voz até então não comum na literatura norte-americana: os dialetos literários representantes da condição social, étnica e lingüística das personagens. Assim, todas elas de alguma forma usam um dialeto desviado do culto, mostrando uma relação estreita entre nãopadrão e fuga da civilização. A recepção da obra causou muita polêmica tanto na época de sua publicação quanto em outros períodos, sendo o livro por várias vezes proibido de estar nas prateleiras de alguma biblioteca ou de fazer parte do currículo das escolas norte-americanas. As edições em português do Brasil seguem a tradição da tradução de clássicos, isto é, de ignorar os dialetos e usar em seus lugares a língua culta. No entanto, há um explanatório, no corpo do texto, no qual Twain explica o porquê do uso dos sete dialetos criados. Dessa forma, os tradutores têm tomado a posição de ignorar o explanatório juntamente com os dialetos, para não expor aos leitores essa problemática do original, ou ainda a posição de traduzir o explanatório e justificar-se com o leitor a respeito do uso de uma linguagem padrão. Este trabalho visa a refletir acerca das implicações no uso dos dialetos literários no original e na tradução, assim como da supressão deles em três traduções brasileiras. Além disso, propõe-se a não sivilizar Huckleberry apresentando uma possível tradução com dialetos para cinco capítulos. Dessa forma, julgou-se ter respeitado o texto de Twain, assim como um aspecto importante e conhecido de seu pensamento: o repúdio à civilização e seus benefícios. / The Adventures of Huckleberry Finn (1885), Mark Twains masterpiece, presents a narrative that denounces the racism of its era and, to that end, gives its characters including its narrator a voice until then uncommon in North-American literature: a literary dialect representative of the social, ethnic, and linguistic conditions of [each] character. As such, each in some manner uses a dialect that diverges from the cultured norm, showing a close relationship between nonconformity and a distancing from civilization. At the time of its publication and in other eras, the book caused much controversy, often being banned from the library shelves or from being included in North-American school curricula. Brazilian Portuguese editions follow the tradition for classics, i.e., they ignore dialects and use refined language instead. However, the body of the text contains an explanatory in which Twain explains the motive for the use of the seven dialects he created in writing. As such, translators have taken the position of ignoring the explanatory together with the dialects so as not to reveal this difficulty of the original to the reader, or even of translating the explanatory and justifying themselves to the reader for the use of standard language [in the translated version]. The present work seeks to reflect on the use of literary dialects in the original and the translation, as well as on their suppression in three Brazilian translations. Furthermore, it proposes not sivilizing Huckleberry, offering a possible translation with dialects for five chapters. In this manner it proposes to have respected Twains text as well as an important and recognized aspect of his thinking: the repudiation of civilization and its benefits.

As Aventuras de Huckleberry Finn (1885), obra-prima de Mark Twain, apresenta uma narrativa denunciadora do racismo de sua época e, para tanto, ele dá a suas personagens, e inclusive ao narrador, uma voz até então não comum na literatura norte-americana: os dialetos literários representantes da condição social, étnica e lingüística das personagens. Assim, todas elas de alguma forma usam um dialeto desviado do culto, mostrando uma relação estreita entre nãopadrão e fuga da civilização. A recepção da obra causou muita polêmica tanto na época de sua publicação quanto em outros períodos, sendo o livro por várias vezes proibido de estar nas prateleiras de alguma biblioteca ou de fazer parte do currículo das escolas norte-americanas. As edições em português do Brasil seguem a tradição da tradução de clássicos, isto é, de ignorar os dialetos e usar em seus lugares a língua culta. No entanto, há um explanatório, no corpo do texto, no qual Twain explica o porquê do uso dos sete dialetos criados. Dessa forma, os tradutores têm tomado a posição de ignorar o explanatório juntamente com os dialetos, para não expor aos leitores essa problemática do original, ou ainda a posição de traduzir o explanatório e justificar-se com o leitor a respeito do uso de uma linguagem padrão. Este trabalho visa a refletir acerca das implicações no uso dos dialetos literários no original e na tradução, assim como da supressão deles em três traduções brasileiras. Além disso, propõe-se a não sivilizar Huckleberry apresentando uma possível tradução com dialetos para cinco capítulos. Dessa forma, julgou-se ter respeitado o texto de Twain, assim como um aspecto importante e conhecido de seu pensamento: o repúdio à civilização e seus benefícios. / The Adventures of Huckleberry Finn (1885), Mark Twains masterpiece, presents a narrative that denounces the racism of its era and, to that end, gives its characters including its narrator a voice until then uncommon in North-American literature: a literary dialect representative of the social, ethnic, and linguistic conditions of [each] character. As such, each in some manner uses a dialect that diverges from the cultured norm, showing a close relationship between nonconformity and a distancing from civilization. At the time of its publication and in other eras, the book caused much controversy, often being banned from the library shelves or from being included in North-American school curricula. Brazilian Portuguese editions follow the tradition for classics, i.e., they ignore dialects and use refined language instead. However, the body of the text contains an explanatory in which Twain explains the motive for the use of the seven dialects he created in writing. As such, translators have taken the position of ignoring the explanatory together with the dialects so as not to reveal this difficulty of the original to the reader, or even of translating the explanatory and justifying themselves to the reader for the use of standard language [in the translated version]. The present work seeks to reflect on the use of literary dialects in the original and the translation, as well as on their suppression in three Brazilian translations. Furthermore, it proposes not sivilizing Huckleberry, offering a possible translation with dialects for five chapters. In this manner it proposes to have respected Twains text as well as an important and recognized aspect of his thinking: the repudiation of civilization and its benefits.

Thesis (M.F.A.)--University of Central Florida, 2009. / Adviser: Steven Chicurel. Includes bibliographical references (p. 90-91).

The purpose of this study is to explore Mark Twain's involvement with the southern ante-bellum experience as reflected in his Southern Trilogy, The Adventures of Tom Sawyer, The Adventures of Huckleberry Finn (Tom Sawyer's Comrade), and Pudd'nhead Wilson. He came to denounce the South more and more vehemently in these novels, and each occupies a critical position in his artistic and philosophical growth.