Ce memoire est avant tout un travail de traduction. Le livre a traduire, Ma Vie, mon Cri de Rachida Yacoubi, est tres long (355 pages). 11 fallut beaucoup de travail, de revision et de discussion avec mes deux directrices pour finir la traduction. Je suis tres reconnaissante de leurs conseils et je tiens vivement a remercier Vanessa Everson et Carole Beckett. J'appris davantage en discutant certains problemes precis et epineux avec elles, qu'en etudiant la theorie de la traduction. Cette tache nous a meme diverti puisque la traduction est souvent comme un jeu stimulant si on se passionne pour les mots et I'expression exacte! En depit des difficultes associees a un changement de directrice, je profitai de deux points de vue, parfois differents, mais toujours interessants et enrichissants. L'aspect pratique de mon memoire fut renforce par les cours sur la theorie de la traduction (Translation 810, anime par le Professeur D.Z. van den Berg). L'activite de traduction est un art plutot qu'une science dans le sens que la traductrice est obligee de se servir de ses connaissances linguistiques (mesurables et ainsi scientifiques), mais surtout de son imagination afin de trouver le mot / la phrase juste pour recreer, pour ne pas dire reinventer, I'atmosphere et les emotions transmises par un autre1 . La traduction parfaite n'existe pas. C'est pourquoi j'ai employe le verbe «finir» au lieu de « perfectionner ». En effet, ce n'est peut-etre pas vraiment possible de « finir » une traduction, mais en fin de compte, la question du temps disponible s'impose. 11 me semble que Newmark exprime bien mon dilemme : « You can compare the translating activity to an iceberg: the tip is the translation - what is visible, what is written on the page - the iceberg, the activity, is all the work you do, often ten times as much again, much of which you do not even use. »2 En ce qui concerne ce memoire, c'est la qualite de la traduction meme de Ma Vie, mon Cri qui est donc d'une importance primordiale. D'oll, pour juger cette traduction, il est imperatif de se reterer au texte original.3 Dans I'introduction je peins le contexte general de Ma Vie, mon Cri et dans le commentaire j'expose 2 mon approche et mes raisonnements en tant que traductrice. Vu que j'etudiai la theorie de la traduction en anglais, et que la langue cible de la traduction est I'anglais, le commentaire est aussi en anglais. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2003.

The project describes the development and standardization of the Myers-Briggs Type Indicator into the Greek language. Statistical properties of the Greek version were comparable to those of the original American version providing evidence of its adequacy as a psychometric tool. The comparison of the distribution of types of Greek university students (N = 946) with that of French Canadians, and Americans showed a preference for "thinking" and "perceiving". Further, gender associated preferences for thinking and feeling evident in the American and French Canadian norms were also present in the Greek data.

Based on a joint process of analysis and translation, this research explores the challenges of translating into French a novel by Samuel Selvon titled The Lonely Londoners (1956), one of the first and few English Caribbeans novels entirely composed in a vernacular style and sold to an international English-speaking audience. Using a Bourdieusian methodology of praxis, the thesis analyses the interaction between the various levels of decision-making and the linguistic, political and aesthetic factors that interfere with the translation process, from the interpretation of the text to its rephrasing. It consists of six chapters that, from the second to the fifth, trace the stages of the translation process. Through a review of the critical reception of Selvon's novel, the second chapter examines the stakes of translating The Lonely Londoners from a theoretical perspective. Via a close reading of the text, the third delves into some of the interpretative suggestions made by recent critics. In a discussion leading to the layout of a translation project, the fourth explores the relation between the linguistic and cultural constituents interacting in Selvon's text and those that are likely to play a role in translation. Commenting on some of the translation strategies chosen, the fifth presents part of the formal realization of this project. The opening and closing chapters enlarge the framework by inscribing the object in a wider perspective. While the first chapter offers a panorama of the place of English Caribbean fiction in French translation, the final chapter reflects on the translation process undertaken in order to address more political/ethical issues. In the final analysis, the author concludes that for linguistic and political reasons as much as aesthetic ones, it is necessary to refocus the ongoing debate on the ethics and politics of translation, a debate traditionally dealt with in terms of particular translation strategies, on the interpretative process

The thesis consists of a full-length novel and an exegesis that examines the ways in which humour can be used to restore the symbolic order and serve as a means of regaining control, thus allowing those involved in the most disturbing, painful and challenging situations to feel less powerless. The research component of the thesis involved critical reading, fieldwork, observations, and personal interviews. The texts examined include works by Michael Billig, Henri Bergson and Julia Kristeva, in particular her reference to the act of laughing at the abject as a kind of horrified 'apocalyptic laughter', a compulsion to confront that which repels (Kristeva 1982, pp. 204-206). As part of the fieldwork, I completed training to become a Laughter Club leader. Laughter Clubs are based on the notion that laughter, even fake laughter, is beneficial. This concept is explored in more detail in the exegesis. The fieldwork also included training in laughter-generating activities for students and staff at two local primary schools. The observational component, which involved the Australian War Memorial, the 'Reveries: Photography and Mortality' exhibition, Norwood Crematorium and the children's garden and babies' rose garden at the Gungahlin cemetery, enabled me to examine images and memories of death as well as the responses of other visitors. The final component of my research involved personal interviews. The participants in these interviews were drawn from a diverse range of fields including: volunteers at a local hospice, hospital clowns, general practitioners, cancer survivors and their carers, a psychiatrist, nurses, a paramedic, a police officer, a hospital teacher and bereaved parents. The findings from this research provided the framework for the creative piece, a novel set in present-day Canberra. The story begins one autumn evening when thirteen-year-old Sam is found unconscious and bleeding from a head wound. By the time Maggie, Sam's widowed mother, arrives at the hospital, Sam has regained consciousness. His x-rays show a large mass in his brain and he is kept in for further tests. The results confirm that Sam has an inoperable tumour. Maggie and Sam rely on humour in their interactions both with each other and with other people as a means of maintaining that 'baseline of social control' (Kristeva 1982, p. 99), staying on the edge of what Kristeva refers to as the place 'where meaning collapses' (p. 2). Humour is their anchor, enabling them to maintain a grip on their new normality. And, as if having a dying child isn't enough to cope with, Maggie is being pursued by a handsome and slightly younger man. Both the findings in my exegesis, and the creative work they led to, suggest that although there has been an enormous amount of research undertaken over the previous thirty or so years, there is no conclusive proof that humour can be closely correlated with health. At best, humour can provide a means of controlling that which would otherwise be outside our control.

This thesis examines Jan Kochanowski's vernacular verse translation of the Psalms, Psalterz Dawidow (Krakow, 1579), in terms both of its formal composition and its content, and illustrates the poet's debt to western Europe. It will be seen that his innovations in versification owe much to developments in the vernacular literatures of Italy and France, while the content of Psalterz Dawidow shows evidence of Kochanowski's use of neo-Latin works. Following the methodology employed by scholars in the late nineteenth and early twentieth centuries, the author of this thesis has reexamined the question of Kochanowski's use of sources. A comparison between Kochanowski's text and vernacular and Latin translations (prose and verse) and commentaries published in or before 1579 broadly confirms the findings of earlier studies while at the same time identifying a new source of Psalterz Dawidow, John Calvin's commentary on the Psalms (In librum Psalmorum, Iohannis Calvini commentarius (Geneva, 1557)). Furthermore, this thesis attempts to challenge the view expressed in previous studies that Kochanowski's use of Protestant sources, and the use of his translation by Protestants, is evidence that the poet himself had Protestant sympathies. Having established that the character of the Reformation and Counter Reformation in Poland was markedly different from that in the rest of Europe, that Calvinism was not suppressed and, indeed, won the support of the majority of the szlachta, the author of this thesis suggests that Kochanowski's choice of Protestant sources was motivated by the merits of the individual works rather than, necessarily, by any firmly held religious convictions. Indeed, an analysis of his oeuvre as a whole reveals that Kochanowski's works owe much to the humanist tradition and rarely provide any clear evidence of whether he was a Catholic or a Protestant.

兒童文學故事經典Alice's Adventures in Wonderland (以下簡稱Alice)創作於1865年的英國。在原著作者路易斯·卡羅爾（Lewis Carroll）筆下，故事主角愛麗絲展現了好奇勇敢、能思善辯、富有主見的兒童形象，她的漫遊奇遇詮釋了她由脆弱被動到強勢自主的形象轉變。1922年，愛麗絲藉由趙元任的Alice華文譯本第一次進入華文語境，由此展開她在華文地區（中國大陸地區、港澳台地區、新加坡和馬來西亞華人地區）迄今長達93年的旅行。旅程中，隨著譯本出現時間和地域的不同，被構建出的愛麗絲華文形象互不相同，構建這些華文形象的成人譯者亦扮演著不盡相同的角色。本研究以文學理論家愛德華·賽義德（Edward Said）的「旅行四階段」和「歷史與情境」論為基本理論框架，並融入比較文學形象學（Imagology）中「自我--他者」這一核心概念帶來的啟示，由此推導出符合「歷史與情境」且強調人為因素的關鍵概念，即由成人自我構建出的他者「兒童形象」概念。在上述理論架構引導下，本研究首先對1922--2014年間的338個Alice華文譯本的譯本特點和出現原因進行分析和闡述，勾畫出愛麗絲在四個華文地區兩段旅程五條路線的旅行全景，再以四個華文地區中的6個Alice華文譯本為個案代表，深入探討成人譯者在構建愛麗絲華語形象過程中採取的翻譯策略、方法和來自其他參與者（如出版者、繪圖師、譯序作者等等）的制約因素。論文著重闡釋譯者在目標文本形象建構中的主動和被動特性，對每個案例中的成人譯者角色做了較為全面的解析。本研究得出如下結論：（一）華文地區「兒童形象」因「時」、因「地」不同而表現形式不同，它直接影響和決定Alice華文譯本出版數量和形態等譯本特徵的形成和演變，這是愛麗絲華文旅行呈現出的主體情形；（二）在愛麗絲華文形象的具體建構過程中，因譯本創作時間和地點不同，目標文本形象會在源文本形象的兩個組成部分（即：形象側面和形象轉變）出現不同程度的改變；（三）譯者主動特性和被動特性的作用過程即為愛麗絲華文形象的構建過程；在源文本和目標文化「兒童形象」的雙重影響下，成人譯者做出了靈活度不同的個人選擇，定義了複雜和多重的譯者角色。

More importantly, the possibility is explored that this critical methodology can be employed to examine the translations of DDJ produced in other periods, so as to ask and answer questions of the representation of the source text and the construction of the translator’s identities. This thesis is organized into nine chapters. Chapter 1 reviews the literature on the study of translations of DDJ, and discusses the issues arising from approaches discussed above. Chapter 2 sets out the theoretical framework within which to pursue the line of inquiry proposed by this thesis. Chapters 3 to 8 provide detailed analyses of the representations of the six translations under study, and discuss the construction of the translator’s identity in each of these translations. Chapter 9 provides a summary of the findings, and suggests potential avenues for future research ;自1868年以来，到2011年为止，至少产生了143个《道德经》英译本，大部分译本都附有序言、评论、注释等副文本。Julia M. Hardy以及受其影响的学者将20世纪上半叶《道德经》英译的道家阐释总结为：一种可以帮助西方反思、批评或解救西方文化危机的东方智慧。但是本研究发现，此结论与已有的一些研究成果并不完全相符。不完全相符的原因在于，以往研究在总结某个时期的译本道家阐释时，未能批判使用“历史分期和“译者背景这两种研究途径来选择译本和阐释译本内容；而在这背后主导这两种研究途径的是均质、统一、连续、进步的历史观，以及离具体历史语境的、单一、固定的身份观。 针对以上《道德经》英译的研究途径问题，本研究将引入Michel Foucault（1972/2002）所提出的异质、断裂的历史观，以及Stuart Hall（1990，1992，1996）主张的历史构建的，变化的，复杂的身份观。在这两种理论视角之下，结合Hall（1997）的表征概念和Foucault（1981）的话语概念，来考察20世纪上半叶（1936年-1950年）所有中国译者的6个英译本，并将译文及与之相关的副文本结合起来，分析道家思想在这些译本中是如何被表征的，以及译者在表征过程中是如何构建其身份的。 本研究发现，在6个译本分析中，其中3个译本在不同程度上符合以往研究所总结的这一时期的道家阐释一种可以帮助西方反思、批评或解救西方文化危机的东方智慧；而其余三个译者则使用其他各种话语建构出完全不同面貌的道家思想；并且6个译者身份有着与其背景极为复杂的融合、排斥和转化关系，构建出一种变化、复杂，历史构建的译者身份。因此，“历史分期或“译者背景仍然可以作为研究的起点确立研究《道德经》英译史的范围，但需要批判地使用，从副文本出发结合与之紧密相关的正文考察译本表征和译者身份。更为重要的是，在后续的《道德经》英译史研究中，可以将这一方法去进一步考察其余各个时期和（或）有着某种译者背景的译本，揭示可能存在的译本表征和译者身份的多样性和复杂性。 全文共分九章。第一章为绪论，介绍《道德经》英译研究背景和研究现状，并反思均质、连续历史观和非历史身份观所带来的问题。第二章为理论框架，运用Foucault和Hall的相关理论思想来继续探讨这些问题。第三章到第八章将逐章详细分析每一个译本的道家表征，再据此探讨各个译者身份的构建。第九章为本研究结论和意义。 =During the period 1868-2011, at least 143 English translations of the Daoist classic Dao De Jing (DDJ) were published, most of which were accompanied by a preface, commentary, annotation or other paratexts. Julia M. Hardy, whose work has exerted great influence on many scholars, has concluded that the translations of DDJ produced during the first half of the twentieth century were intended to provide a kind of eastern wisdom capable of helping the West to examine, critique or save its own culture, which was perceived to be in a state of crisis. However, a review of the literature suggests that Hardy’s conclusion has limited applicability, and it is argued here that this limited applicability can be attributed to the problematic use of periodization and background information about translators, which reflects an uncritical application of methodologies informed by a historical perspective that stresses homogeneity, unity, continuity and progress, as well as by a view of identity as non-historical, single and fixed. To address issues arising from the application of these methodologies to the study of translations of DDJ, this thesis adopts a historical perspective informed by Michel Foucault’s (1972/2002) discussion of heterogeneity and discontinuity, and follows Stuart Hall’s (1990, 1992, 1996) view of identity as historical, unfixed and complicated. With reference to Hall’s (1997) discussions about representation and Foucault’s (1981) discussions about discourse, thesis will examine all the six English translations of DDJ, along with the paratexts, published between 1936 and 1950, with a view to investigating how Daoism is represented in each of these translations and how the translators’ identities are constructed in the process of representing DDJ. Investigation shows that, of the six translations, three translations are to different degrees consistent with the conclusion drawn by previous studies that Daoism is treated as an eastern wisdom capable of helping the West to examine, critique or save its own culture. In the other three translations, however, Daoism is presented quite differently, with reference to various discourses. Moreover, the six translators’ identities are intricately related to their social, cultural or educational backgrounds. They may be integrated, excluded, and (or) transformed, as complex, provisional identities are constructed in historical contexts. These findings, to some extent, suggest that translators’ backgrounds and periodization can be critically employed as a starting point for demarcating the scope of study. However, such approaches should be supplemented by a thorough and systematic examination of paratexts.

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Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / Esta dissertaÃÃo à baseado no artigo "Covering groups with subgroups" de R. A. Bryce, V. Fedri e L. Serena, onde caracterizam os grupos que admitem uma cobertura irredundante por cinco subgrupos maximais com interseÃÃo livre de nÃcleo. AlÃm disso, a intersecÃÃo de uma cobertura irredundante por n subgrupos à conhecido por ter Ãndice delimitada por uma funÃÃo de n, embora em geral, a limitaÃÃo precisa nÃo à conhecida. Aqui nÃs confirmamos um crÃdito de Tomkinson que a limitaÃÃo correta à 16 quando n à 5. / This dissertation is based on the article "Covering groups with subgroups" of R. A. Bryce, V. Fedra and L. Serena, which characterize groups that admit a cover by five maximal irredundant subgroups with free core intersection. The intersection of an irredundant cover by n subgroups is known to have index bounded by a function of n, though in general the precise bound is not known. Here we confirm a claim of Tomkinson that the correct bound is 16 when n is 5.

M.A. (Linguistics) / Please refer to full text to view abstract