Texte remanié de: Thèse de doctorat--Latin--Paris 4, 1999. / Bibliogr. p. 341-353. Index. ADRA = Association pour la diffusion de la recherche sur l'Antiquité.

Texte remanié de : Thèse de doctorat : Lettres : Rouen : 1994. / Bibliogr. p. [277]-279. Notes bibliogr.

Mémoire (M.A.F.R.)-- Université du Québec à Chicoutimi, 1989. / Document électronique également accessible en format PDF. CaQCU

Thesis (M.A.)--Brigham Young University. Dept. of English, 2005. / Includes bibliographical references (leaves 62-65).

Thesis (Ph. D.)--University of Texas at Austin, 1986. / Includes bibliographical references (leaves 252-261).

Particularities of nursing care for members of The Church of Jesus Christ of Latter-day Saints This work deals with the issue of multicultural care because this topic is very relevant at present. It is probable for the staff of health-care facilities to meet members of minorities more and more frequently. To provide high-quality nursing care, the needs must be known and the cultural and the religious differences of members of other minorities must be respected. The nurse provides nursing care adapted to specific needs of minority members on the base of the ascertained data. This work is focused on the members of The Church of Jesus Christ of Latter-day Saints who are called "Mormons". The goal of the work was to find out the particularities of provision of nursing care to members of The Church of Jesus Christ of Latter-day Saints. Further to map the approach to health and the particularities of life style of the members of that Church. Interviews with the Church members were made in order to give a thorough picture of the relevant issue. The second part of the research investigation was focused on nurses. We ascertained whether the nurses knew the issue of multicultural nursing and whether they knew the particularities of provision of care to the members of The Church of Jesus Christ of Latter-day Saints. In order to obtain a base for solution of the above stated tasks, a questionnaire was elaborated. 94 respondents took part in the questionnaire inquiry. The research showed lack of the nurses{\crq} knowledge on the given issue. That results in the finding that it would be suitable to deepen the nurses' interest in the relevant issue. Special nursing care will be culturally adequate and better acceptable for the Church members. The nurses{\crq} training will lead to increasing quality of nursing care. The goal of this work was to unify the information on The Church of Jesus Christ of Latter-day Saints. The research showed that the Church members were satisfied with the care provided. In spite of that, more interest and respect to their religion by health care workers would be appropriate.

A partir du XIXe siècle, la fondation du Bon Pasteur est créée par Mère Marie-Euphrasie. La mission spécifique decet ordre est de s'occuper de la population dans la misère et tout particulièrement des femmes et des enfants, afin desoulager leur détresse, de leur apporter du soutien et de les encourager à se réinsérer dans la société. Au Royaume-Uni les institutions du Bon Pasteur prennent le nom de couvents Madeleine, se référant ainsi à la figure biblique de Marie-Madeleine pécheresse repentie qui devient une fidèle du Christ. La vocation de ces établissements Madeleine est d'accueillir les prostituées et les mères célibataires. Ils se spécialisent rapidement dans le travail de blanchisserie, tâche éminemment symbolique car ces femmes doivent avant tout se laver de leurs péchés. Sous le règne de Victoria la morale puritaine se durcit, la figure de Madeleine incarne désormais «la catin», la femme de «mauvaise vie». Trois décrets sont alors promulgués afin de freiner l'extension de la prostitution et des maladies sexuellement transmissibles. Ce n'est que dans les années 1990 que des voix s'élèvent pour dénoncer les abus et les maltraitances commis dans certaines de ces institutions, voix bientôt relayées et amplifiées par plusieurs œuvres cinématographiques, en particulier par le film de Peter Mullan The Magdalena Sisters. Ce travail vise à comprendre pourquoi de tels faits se sont produits, à étudier le rôle des médias dans le processus de dénonciation et dans quelle mesure nous pouvons considérer qu'ils contribuent à faire l'Histoire. / The Foundation of the Good Shepherd was set up by Mother Marie-Euphrasie in the XIX!h century. The specificmission of the order was to take care of the poor, and particularly of women and children, to ease their distress, givethem support and encourage them to make their way back into society. ln the UK, the Good Shepherd institutes were known as Magdalen Asylums, for the biblical figure of Mary Magdalene, a repentant sinner who became a disciple of Christ; the vocation of these Magdalen institutions was to shelter prostitutes and single mothers. They quickly came to specialise in laundry work- a symbolic task, as these women had above all to wash away their sins. During the reign of Queen Victoria, puritanism became more severe, and the figure of Mary Magdalena came to embody the "whore", the "fallen" woman. Three Acts of Parliament were passed to curb the expansion of prostitution and venereal diseases. Il was only in the late 1990s that voices were raised to denounce the abuse and ill-treatment committed in some of these institutions, voices that were soon picked up and amplified in a number of films, and in particular Peter Mullan's The Magdalena Sisters. The aim of this study is to understand why such things happened, and to study the role played by the media in the process of their exposure and to what extent they can be said to make History.

Cette recherche aborde le dialogue difficile entre les « sujets de justice » (Fraser, 2005), victimes de violence politique, et les dispositifs étatiques de réparation. Dans les démocraties libérales, ces luttes pour la reconnaissance engagent couramment le témoignage public des survivants-es d’injustices historiques. Or, ces dispositifs d’éclaircissement de la vérité sur le passé sont souvent administrés par l’État, parfois lui-même complice des crimes reprochés. Dans ce contexte, le dialogue social entrepris entre les parties tend à fermer les livres de l’histoire ou encore à imposer une version consensuelle des événements. Cet espace relationnel n’est pas exempt de ruptures et d’enchaînements imprévisibles de la part des sujets impliqués dans la prise de parole, d’où l’intérêt de prendre pour objet d’investigation la notion de « conflit des interprétations » (Ricœur, 2003 [1969]) afin d’aborder les mémoires de violence. Par le biais d’une étude de cas sur les buanderies Madeleine en Irlande, des institutions asilaires (18e-20e siècles) qui ont enfermé et astreint au travail des dizaines de milliers de femmes et de filles, j’entreprends d’identifier les tensions dans les discours de remémoration au sujet des buanderies pour la période allant de 1993 à 2014. Cette dernière débute par la découverte d’une fosse commune à Dublin et s’en suit d’une série d’actions associatives et gouvernementales qui visaient à reconnaître et à réparer les torts passés. En prenant appui sur la question « Quels sont les points de tensions qui révèlent le conflit des interprétations dans l’articulation des discours de remémoration des IML entre 1993 et 2014? », cette thèse porte une attention particulière au processus de dévaluation des savoirs des « témoins témoignant », ainsi qu’à la conception de la responsabilité collective face à la dette envers les survivantes ayant fait l’expérience du déni de reconnaissance. L’une des visées est d’expliquer et de comprendre comment une société répond à ces voix du passé – qui exigent des formes de réparation comme promesse d’avenir – en reconnaissant les dynamiques interprétatives incessantes qui engagent les sujets dans un « travail de remémoration » qui n’est jamais clos. À partir d’un cadre théorique fondé sur l’herméneutique, la philosophie morale et politique et l’analyse du discours partiellement assistée par ordinateur, je développe une méthodologie qualitative novatrice qui croise l’analyse d’histoires orales, d’articles de presse et des transcriptions de débats parlementaires. Ces divers documents historiques m’ont permis de documenter des manifestations spécifiques de la honte sociale et des silences, révélant une « culture de remémoration » ayant pour cœur un déficit de crédibilité sur lequel se fonde un discours de victimisation des témoins de l’histoire, tout en informant d’un discours d’imputabilité où dominent des tensions entre la représentation de la transgression et celle de la responsabilité. En conclusion de la thèse, j’avance que les enjeux de compensation financière envers les survivantes des IML ne peuvent se passer d’une réflexion élargie sur la transvaluation du sens de la « perte ». À ce sujet, je propose de poursuivre ce dialogue social à partir de la notion de parité de participation qui, à mon avis, permet de penser la justice dans un « esprit de conciliation ».

Madame de La Fayette's La Princesse de Clèves was written between 1671 and 1677 at a time in French history when women's rights were beginning to find a voice in the "salons" of a few prominent female members of the leisure class. Although an immediate success with the reading public of seventeenth-century France, Madame de La Fayette's novel attracted a great deal of critical attention of the type that did not convince her to cast off her anonymity and come forth as the rightful author. As a roman d'analyse, La Princesse de Clèves stepped out of the conventions of vraisemblance and bienséance (plausibility and propriety) by the manner in which it followed the rites of passage of a young girl from maidenhood to self-evolved womanhood through the use of the medium of human relationships. In taking the idea of a psychological study one step further, into the realm of mythology, the reader is able to gain greater insight into the motivational forces at work within the principal character's psyche. Madame de Clèves' mythical journey towards a greater sense of self-awareness is activated by a deep-seated need, found in varying degrees in both women and men but in general more predominantly in women, to establish and maintain positive, creative relationships with others. This need goes back to the essential and eternal bonding between mother and daughter and the more tenuous bonding between mother and son. Placed within a mythological framework, the princesse's fictional development can be described through the intermediary motif of the quest. The princesse, unconsciously at first, sets out on a search for Self - a search for the centre of undistorted recognition of one's essence. She is stirred to action by feelings of dissatisfaction, loss and incompleteness arising from deep within her being. The initial phase of the journey entails a pulling away from the intense Mother bonding (without totally separating from it) by means of initiation through the "masculine" (her platonic lover Nemours). She is then able to accept and appreciate the parts of her inner nature she had been taught to avoid as a young girl (passion, moodiness, rage) and begin the difficult task of redeeming the Feminine within, in both her beauty and her destructiveness. During the process of looking at her own life, her own immediate past, the princesse finds herself drawn to the myths of a more distant past as well. She comes in touch with her mythical beginnings, with the unconscious dreams of an ancient people who, unlike their successors, were more at peace with their connection to life's mysterious truths personified by the oldest revered divinity: the ancient Great Goddess, "Union of all things related one to another." The result for Madame de La Fayette's heroine is a self-realized existence far from the culturally dictated role that society had allotted for her. In her moving away from the French court to the world of wholeness and integrity of country home and convent, the princesse is able to taste the fruits of freedom. She is able to become filled with the "goddess energy" of all aspects of her life and join past and future in her personal quest to bring inner healing to herself and to others. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

This research paper was submitted to the Department of Geography in fulfillment of the requirements of Geography 4C6. / There are marked differences in the morphology and vegetation of the west (Dune du Nord) and east (Dune du Sud) coast dunes of Les Iles-de-la-Madeleine in the southern Gulf of St. Lawrence. The west coast dunes consist mainly of blown-out foredunes succeeded inland by large parabolic dunes. Vegetation is dominated by Ammophila breviligulata with <40% cover, except for the rich flora of cranberry bog communities that occur in deflation hollows at the base of the parabolic scarps. One section of Dune du Nord has more stable, heath-covered dunes that have been extensively modified by deflation, creating a complex topography. On the east coast, the stable dunes support species rich heath and grassland vegetation with higher cover (60-100%). The southern part is a wide complex of progradational ridges, now being overridden on the seaward side by a narrow blown-out strip dominated by A. brevliligulata. To the north, the topography is simple, with A. brevliligulata on the foredune that is quickly succeeded by grassland vegetation on a narrow dune flat. This contrast in morpho-ecological conditions between the two coasts is related to the differences in wave energy described by Owens (1977), wind regime, and existing topography. The present research paper provides a Canadian example of Hesp's (1988) model of the surfzone and wave energy interaction with dune morphology and ecology. / Thesis / Bachelor of Science (BSc)