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Niagara is a work of magical realism, incorporating elements of historical and experimental fiction. The novel is inhabited by the problematic moguls and politicians who shaped American settlement, the burgeoning subculture of freight train hoppers that post their travels on the internet, and an author turned ghost who can no longer remember his past work.

Lingampally is a multigenerational family story that follows a single mother, Amulya Goli, as she navigates raising Vasanth, her self-assured, reckless son, in the Christian faith in a small village in Hyderabad, India. Absent a father figure, Vasanth struggles to know himself and embrace his manhood. In a tumultuous series of events, Amulya's past indiscretions return demanding justice, and she must sacrifice all that she loves to ensure her family's future. She secures the funds that allow Vasanth, his wife Boomika, and their sons Nikki and Hari to emigrate to Plymouth, England in the winter of 2001 to start a new life. There, in the midst of racial injustice and loneliness, the Golis must draw together as a family more than ever before.

In this thesis the subject of grief and healing are examined in three novels by the Japanese writers Hiromi Kawakami, Ruth Ozeki and Banana Yoshimoto. The method for the analysis is based on psychiatrist Elisabeth Kübler-Ross’ Five Stages of Grief theory, but in the analysis of these novels, it became clear that the grief/healing-stages for the protagonists are not expressed in the exact same manner as the non-fictional patients of Kübler-Ross’ study. The analysis shows that this is partly due to the fact that the narratives take place in Japan and that there is a clear intervention where the writers have used magical interruptions in their realistic portrayal of bereavement, to help the protagonists begin to recover. These magical interruptions, this thesis states, are the use of magical realism, especially connected to the long history of Japanese folklore and myth. As a result, this thesis presents a modified model of analysis, which also reflects how the protagonists filled with bereavement and sorrow can be helped to heal and recover by the interruption of fantastic and magical events. Through this study it has become clear that not only is the need for healing significant but the need for family, relationships and a sense of belonging are just as important. To re-connect with their lost loved ones, whomever they may be, these characters must cross through the magical interventions within the narratives and dare to reach out to the people around them, strengthened by their loss and trauma, rather than fearing relationships with others due to previous trauma and grief.

Aujourd’hui, le corpus des textes magiques coptes compte 314 manuscrits publiés et plusieurs dizaines de textes toujours inédits, datés pour la plupart entre le 5e et le 12e siècle de notre ère. Parmi ceux-ci, un petit groupe composé de vingt-trois manuscrits magiques comprend des charmes qui présentent des invocations à des divinités grecques ou égyptiennes (p. ex. Artémis, Isis, Horus, Seth, Petbe) ou de courts récits mythologiques (historiolae) les mettant en scène. L’existence même de ces charmes soulève plusieurs questions :comment des références à des divinités traditionnelles se sont-elles retrouvées dans des textes « chrétiens » datés des 5e–12e siècles, et surtout, quels mécanismes ont été utilisés par les experts en rituels de l’Égypte tardo-antique et médiévale pour intégrer ces références dans leurs charmes ?Afin de répondre à ces questions, cette étude propose le premier examen exhaustif de l’ensemble de ces vingt-trois textes magiques coptes. Dans les trois premiers chapitres, nous étudions chacun des vingt-trois textes coptes en détail—les types de textes, les objectifs des charmes, les éléments traditionnels et chrétiens utilisés, les différentes façons dont ceux-ci ont été combinés—en plus de les comparer avec des textes magiques datés des périodes pharaonique (en moyen égyptien) et gréco-romaine (en démotique et en grec). Dans le dernier chapitre, nous offrons un examen plus général du groupe de vingt-trois textes en discutant entre autres de la datation et de la provenance des manuscrits, ainsi que des expressions récurrentes utilisées, ce qui nous permet également de les replacer dans le contexte plus large de l’ensemble du corpus des textes magiques coptes. Cette étude montre, d’une part, que nos vingt-trois textes magiques coptes témoignent d’une grande continuité dans les pratiques magiques en Égypte, puisque les éléments traditionnels utilisés (références aux divinités grecques et égyptiennes, historiolae, formules et expressions) ont été transmis, par l’intermédiaire de manuscrits magiques, depuis l’époque pharaonique jusqu’à l’époque médiévale. D’autre part, ces textes témoignent également de changements, et plus particulièrement, de nombreux processus syncrétiques, puisque les éléments traditionnels ont été réinterprétés, puis juxtaposés ou fusionnés à des éléments chrétiens. Ainsi, notre examen révèle comment les experts en rituels de l’Égypte tardo-antique et médiévale, en s’inspirant de manuscrits magiques plus anciens et en combinant des éléments de différentes traditions religieuses dans leurs charmes, sont devenus des agents du syncrétisme religieux et, de façon plus générale, de la transformation religieuse. / Doctorat en Langues, lettres et traductologie / info:eu-repo/semantics/nonPublished

Research has shown that the benefits of having a populace literate in science are great. Even if citizens are not literate in basic science, it is important that citizens still appreciate science and those with expertise in the field for many reasons. Recent research suggests that the United States (U.S.) has lower levels of science literacy than it should. Evidence may also suggest that many U.S. citizens are not appreciative of science. Overall, little research has been conducted on what may predict science literacy and science appreciation which is the aim of this research. Specifically, I have examined socio-personal variables, beliefs, thought paradigms, and various demographic variables that may be predictive of science literacy and science appreciation. Results indicated that scriptural literalism, religiosity, and magical ideation were predictive of low levels of science literacy. In addition, predictors of low levels of science appreciation included scriptural literalism and magical ideation. Implications of the findings are discussed.

This diploma thesis focuses on the issue of the persecution of witches in the Czech lands, precisely speaking in Bohemia and Moravia, including the necessary European context. Thesis mapped the origin and development of the formation of the dangerous sect of witches and legal basis for persecution servants of the devil designated persons. The chronological definition of work can be dated between years 1400 - 1800, however the medieval period includes a short overlap, which appears to be necessary from the standpoint of the reflection of development of formation of diabolical witchcraft. The core of this thesis becomes early modern period, the period from 1500 to 1800. Attention is also paid to the conclusions of foreign historiography and interdisciplinary approaches to the researched topic. Thesis is also trying, in addition to the analysis of theoretical concepts related to issue, ask about the possibility of application of these concepts in Bohemia and Moravia. Specific cases of judicial proceedings are based mostly on black books. Based on the interrogation protocols the diploma thesis is trying to determine a degree of knowledge of the elements cumulative concept of witchcraft in the domestic environment, including highlighting their limited reception. No less attention is paid to issue...

Cette thèse étudie les relations techniques entre l’art magique et le cinématographe et confronte la pratique de trois artistes magiciens à celle de Georges Méliès. Bien que le rapprochement ait souvent été considéré comme évident, le but est ici d’étudier en détail les liens techniques entre le cinéma et la magie. En effet, le spectacle magique présenté par les prestidigitateurs, les illusionnistes ou les manipulateurs répond à des règles établies, théorisées, et débattues au sein de la profession. Il n’y a pas une pratique, mais des genres et des modes de présentation différents, qui évoluent sans cesse. Analyser l’utilisation du cinématographe au regard de ces règles permet de mettre en évidence une continuité d’approche de la part des magiciens ; cette machine constitue pour eux un nouvel élément dans un spectacle déjà établi. Après avoir développé les formes et les pratiques associées à la prestidigitation, nous analyserons dans la première partie l’œuvre de Buatier de Kolta, qui implante une nouvelle forme : l’illusionnisme, ainsi qu’une technique, le Théâtre Noir, invention née par erreur. La seconde partie retrace le succès de Leopoldo Fregoli, qui pousse les limites des pièces magiques anglaises avec son spectacle de Transformisme : il ne repose plus sur la technique des identités altérées d’acteurs. Finalement, la troisième partie étudie l’implantation de la figure du manipulateur, perçue comme un artiste-virtuose et comme une forme de « magie moderne » par le public ; cette forme questionne les magiciens sur la place que doit tenir la manipulation dans leur art, au moment où se forment les premiers syndicats corporatifs. Plus précisément la dernière partie étudie l’adoption de cette forme dans l’œuvre de Gaston Velle, tant dans ses spectacles itinérants que dans ses premières vues animées. L’ensemble de ces questionnements sera rapproché des pratiques magiques et cinématographiques de Georges Méliès, qui emprunte à chacune de ces formes / This thesis studies the technical relations between the art of magic and the cinematograph, and confronts the practice of three magicians to that of Georges Méliès. Although the link between cinema and magic was often considered evident, the purpose here is to study in detail the technical links between them. Indeed, the magic show presented by the prestidigitators, the illusionists or the manipulators replies to established theorized rules, which are discussed within the profession. There is not one practice, but several genres and different modes of presentation, which evolve. Analyzing the use of the cinematograph within these rules reveals a continuity of understanding amongst the magicians, this machine constitutes for them a new tool in their already established show. The first part, develops the forms and the practices associated with prestidigitatation, and analyzes Buatier de Kolta's illusionist work, as well as a technique : The Black Art, which arose, by mistake from a more compex invention. The second part redefines Leopoldo Fregoli's success, which pushes the limits of the English Magic Theater with its transformism show that is no longer based on the technique of the actors’ distorted identities. Finally, the third part studies the magician-manipulator, perceived by the public as a virtuoso; this questions the magicians about the place that manipulation takes in the magic show. The third part will study the adoption of this form in Gaston Velle's work both in his itinerant shows and in his first animated views. All these questionings will be reviewed in relation to Georges Méliès' magic and cinematographic practices, which borrow from each of these forms