Historians regularly conceive of “gentlemen” (shi 士) in 7th–14th century China as men belonging to an elite social stratum, defined by their study of the classical and literary canons, participation in the civil service examinations, officeholding in the imperial bureaucracy, engagement in various literary or intellectual undertakings, hereditary status from a patriline, or connection to certain marriage, kinship, or friendship networks. This dissertation seeks to expand as well as complicate this perception of “gentlemen” as a social category, by understanding the label as referring not to an elite social stratum but to an identity, internalized and enacted in a variety of ways by men in low and high social positions alike. Using this framework to analyze the construction of “gentlemanly” identities in various arts and activities that served as leisure for some and livelihoods for others, this dissertation reveals a significant expansion in the repertory of signals and strategies used to create and perform “gentlemanly” identities in these fields, reshaping what it meant to be a “gentleman” in middle period China. Each chapter draws upon extensive source material from libraries, digital databases, and museums, to examine processes of identity construction and presentation in a series of different arts or activities in which both the “gentlemanly” and “non-gentlemanly” participated: painting, music making, practicing medicine, divining, farming and gardening, fishing and woodcutting, and playing the board game weiqi 圍棋 (also known as go). In each of these fields, between the 7th and 14th centuries, new “gentlemanly” identity signals were constructed to distinguish the “gentlemanly” sort from social categories like “artisan” (gong 工) that they viewed as inferior. New kinds of “gentlemen” like the “qin-zither gentleman” (qinshi 琴士), “painting gentleman” (huashi 畫士), and “classicist physician” (ruyi 儒醫) emerged; older labels like “recluse” (yinshi 隱士) expanded to encompass a wider variety of ways of living. New offices and titles at court were created that could signal membership in “gentlemanly” communities despite a close connection with arts like medicine or painting. And beyond these labels, men developed new “gentlemanly” identities through distinct modes of engagement in the respective field: the way one divined others’ fates, the strategies one used to win a board game, the metaphysical elements and ideals expressed in one’s art and discursive artistic judgments, the tools one didn’t use when fishing, and so on. These identity signals were situational, and each chapter draws upon examples of disagreement or doubt over the inclusion or exclusion of certain men as “gentlemen” to explore instances in which such signals were performed with varying degrees of efficacy. In my conclusion, I discuss the connection between many of these “gentlemanly” identity signals and an emerging form of social snobbery that I call the “discourse of ‘gentlemanly’ expertise.” In the 7th century and earlier, if the “gentlemanly” sort compared themselves to “artisans,” it would almost certainly be based on what they did. However, around the 9th–13th centuries, the “gentlemanly” sort became more actively involved (or vocal about their involvement) in the arts, and started to contrast their own practice and appreciation of these arts more actively with the (ostensibly inferior) practice and appreciation of “non-gentlemanly” sorts. In doing so, they began to define and distinguish themselves not by what they did, but by how they did it. They did not stop with simply articulating “gentlemanly” practices as different but equally good; they asserted that their practices and products were superior, claiming expertise in these fields on the basis of their ethical values, cultural norms, aesthetic preferences, and abstract knowledge of the cosmos and the ineffable “Way” (Dao 道). I argue that, ironically, this snobbish discourse of social distinction actually made it increasingly possible for people earning a livelihood in various arts to enact “gentlemanly” identities, by associating symbolic capital with the demonstration or depiction of “gentlemanly” modes of engagement. By focusing on the increasing number of ways in which “gentlemanly” identities were constructed and performed in 7th–14th century China, this dissertation offers insight into how individuals and groups made decisions of inclusion or exclusion, offered or obtained access to resources, and developed a sense of self and place in society. In doing so, it enriches our understandings of both the social forces shaping the middle period Chinese social world, and the individuals and groups who inhabited it.

Purpose of the survey. This is the psychological moment in Moorish history in which to examine the marriage customs of the country. With the advent of Moroccan Independence in 1956, Moroccan manners and customs entered a state of flux--combining the old traditions with new and modern ways of living. As a result, weddings may become simpler, and the marriage outlook may become more vest- ernized; but, the background for both institutions will remain rooted in the age-old traditions and beliefs. It is these we will discuss in this thesis. They may possibly disappear within our own lifetimes, and it is, therefore, of fundamental importance that these cultural traditions concerning marriage be preserved. To my knowledge there has been no other study of this subject made in America. Many tourists and students have published comprehensive works on Moorish life, and, of course, have discussed marriage within the framework of a total study. Only westermarck's Marriage Ceremonies in Morocco has dealt with the subject of itself.

Émile Augier, Alexandre Dumas fils et Victorien Sardou figurent parmi les dramaturges les plus importants du Second Empire (1852-1870). À travers cette étude, nous nous proposons d’examiner les comédies de mœurs de ces auteurs sous l’angle de la sociopoétique pour ce qui concerne les règles du savoir-vivre et les bonnes manières, examinées dans leur fonction dramatique et théâtrale. Nous nous sommes attachée à l’étude de l’esthétique théâtrale du savoir-vivre qui englobe le lieu (Paris), les personnages (les mondaines et demi-mondaines, les mondains et les domestiques) et les moyens de communication à distance (la lettre et les cartes). Nous nous sommes ensuite penchée sur le caractère spectaculaire du savoir-vivre, à savoir la «distinction» ou la mise en scène de soi, la gestuelle des salutations, les «toilettes tapageuses» et les arts de la table. Les composantes des codes de politesse permettent de parler d’une dramaturgie du savoir-vivre qui caractérise les comédies de mœurs. Cette dramaturgie, que d’aucuns estiment surannée, reflète toutefois les usages représentatifs d’une époque. / Émile Augier, Alexandre Dumas fils and Victorien Sardou appear among the most important dramatists of the Second Empire era (1852-1870). In this thesis, comedies of manners of these authors are considered from a “socio-poetical” point of view. Rules of etiquette and good manners are analyzed in their dramatic and theatrical function. Theatrical aesthetic of manners which includes locality (Paris), characters (mondaines and demi-mondaines, mondains and servants), and media of communication (letters and cards), is examined first. Afterwards, spectacular aspects of good manners are studied : “distinction”, greeting’s gesture, outfits and “arts de la table”. Components of rules of etiquette lead to think of a certain dramaturgy of good manners which are characteristic of comedy of manners. This dramaturgy, which is considered as ‘old fashioned’ by some people, reflects however typical manners of an epoch.

Despite the vast literature surrounding tobacco use, there is little work looking at the question of smoking among women in a historical context. The work which has been done on women and smoking has largely looked at the issue from a sociological viewpoint. In addressing this gap, I have drawn from both disciplines to explore the history of smoking among women from 1890 until the end of the 20th century and to historicise existing sociological literature on women and smoking. I have aimed to integrate women into the history of tobacco more generally and to explore women’s own interpretations of smoking in the past. In doing so, I have focused on the relationship between smoking among women and the socio-cultural position of smoking in Britain from the 19th century until the end of the 20th. I have also explored the relationship between smoking and the changing social position of women. Drawing on archival material from a variety of sources and interviews with epidemiologists and health professionals, I have shown the changing, often ambiguous, public discourses surrounding smoking from the late 19th century until the end of the twentieth. I have also shown, through oral history interviews with women aged between 40 and 85, how these discourses have shaped individual women’s interpretations of smoking in their lives and the personal experiences of smoking which they recollect. What I found is that the social meaning of smoking has undergone a series of redefinitions over this period. The advent of the cigarette in the 1880s and its subsequent popularity in the decades following was crucial to this. From having been a recreational pastime, suited to certain times and occasions, in the nineteenth century, smoking permeated every aspect of public and private life for most of the twentieth. The First World War was pivotal in this expansion, as smoking, particularly cigarette smoking, was defined as a necessity to men’s lives, both at the Front and at home. Its increasing prevalence in the interwar period and the priority accorded to tobacco supplies during and immediately after the Second World War served to reinforce the idea that smoking was integral to every day life.

Współczesna polszczyzna jest rozwiniętym językiem narodowym, zdolnym do zaspokojenia różnorodnych potrzeb komunikacyjnych, w których istotną rolę odgrywa odpowiedni wybór form adresatywnych, służących zwróceniu uwagi rozmówcy oraz wyrażających grzeczność wobec nadawcy. Celem mojej pracy magisterskiej "Sposoby wyrażania honoryfikatywności w polszczyźnie mieszkańców Niemenczyna (w przekroju pokoleniowym)" jest pokazanie sposobów zwracania się do rozmówcy w mowie Polaków zamieszkujących w jednej miejscowości z uwzględnieniem zmian pokoleniowych. Wyznaczony cel będzie wymagał wykonania w pracy następujących zadań: 1. wypracowania zasad metodologicznych opisu środków honoryfikatywności w języku polskim; 2. zanalizowania zebranych drogą ankietową danych językowych na podstawie wybranej metodologii; 3. porównania teraźniejszego stanu sytuacji językowej w wybranej miejscowości z wnioskami, pochodzącymi z wcześniejszych opracowań na ten temat; 4. ukazania pewnych rozbieżności w tendencjach ogólnopolskich i regionalnych. W niniejszej pracy uwaga została skupiona na gramatycznych wykładnikach wyrażania honoryfikatywności w języku polskim, które obejmują formy adresatywne (proszę pana/pani; pan/pani + imię/nazwisko, tytuł), zaimkowe (pan/pani; Wy) i czasownikowe (zero godnościowe; samodzielne użycie bezokolicznika). W niniejszej pracy magisterskiej analizie został poddany materiał językowy, zebrany w Niemenczynie za pomocą ankietowania. Ankieta zawierała 19 pytań, wymagających... [toliau žr. visą tekstą] / Kreipiniai yra vartojami komunikacijos procese tam, kad būtų atkreiptas pašnekovo dėmesys ir išreikštas mandagumas. Mandagumo raiškos būdai skiriasi ne tik kalbose, bet ir jų teritoriniuose variantuose. Šio magistro darbo tikslas yra parodyti Nemenčinės gyventojų lenkų kalba reiškiamus mandagumo raiškos būdus, lyginant tris kartas. Pasiekti šį tikslą yra įmanoma išsprendus šias užduotis: 1. sudaryti metodologijos taisykles, remiantis kuriomis bus aprašyti mandagumo raiškos būdai lenkų kalboje; 2. išanalizuoti anketos būdu surinktus duomenis; 3. palyginti Nemenčinės gyventojų esamą kalbinę būklę su išvadomis, padarytomis remiantis kitais darbais šia tema; 4. parodyti skirtumus tarp lenkų ir Vilniaus krašto lenkų kalbų. Lenkų kalboje mandagumo raiškos būdai yra reiškiami trimis gramatinėmis priemonėmis: leksikos, stiliaus ir gramatikos. Magistro darbe ypatingas dėmesys buvo skiriamas gramatinėms mandagumo raiškos priemonėms: kreipiniams (proszę pana/pani; pan/pani + vardas, pavardė, titulas), mandagumo įvardžiams (pan/pani; Wy) ir veiksmažodžių formoms (tiesioginėje ir tariamojoje nuosakoje savarankiškai vartojama 3 asmens forma, o liepiamojoje – bendratis). Kalbinė medžiaga, reikalinga magistro darbui parašyti, buvo surinkta naudojantis anketine gyventojų apklausa. Anketą užpildė 30 Nemenčinės gyventojų (įvairaus amžiaus ir išsilavinimo), kur lenkų tautybės žmonės sudaro daugumą. Tokiu būdu buvo sukaupta 530 pasisakymų, kurie leido palyginti mano tyrimų rezultatus su... [toliau žr. visą tekstą] / Manner of address in communication process is used in order to bring message to somebody’s notice or to express politeness. Honorific forms differ not only in various languages, but in various regional dialects as well. Main objective of this Master Thesis is to present honorific forms in polish language used by Niemenczyn people by comparison of three generations. Main objective shall be achieved if following tasks will be accomplished: 1. Structure methodological rules which shall be the basis for description of honorific forms in polish language; 2. Analyze survey data; 3. Compare existing language state with conclusions made in previous studies on this topic; 4. Present the differences between Polish language used in Vilnius region and in Poland. Honorific forms in polish language are expressed by three grammar means: lexis, style and grammar. Master Thesis emphasizes grammatical means of honorific forms, i.e. manners of address (proszę pana/pani; pan/pani + name, last name, title), honorific pronouns (pan/pani; Wy) and verb forms (independent 3rd conjugation in indicative and subjunctive and infinitive form in imperative). Survey data was used as basis of this Master Thesis. 30 inhabitants of Niemenczyn, where Polish nationality people makes majority, have answered the survey questions (people of different ages and with various education). 530 sayings were collected which were compared with conclusions of previous studies, and as a consequence specific features of... [to full text]

This thesis addresses the contested and poorly defined subject area of cultural iconicity. Careful consideration of three specific uses of the term - in the popular media, as a new way of articulating national identity, and in academic publications - reveals the extent to which the term is currently poorly comprehended and misapplied. The research proposes the introduction of tighter defining parameters to cultural iconography and presents an original definition against existing work in the field. The main aim, therefore, is straightforward; to attempt to answer the general question, what are cultural icons? To meet this end a definition of iconicity will be proposed consisting of four inter-connected conditions comprising, a) distinctness of image, b) durability of image, c) reproducibility of image and d) the tragic-dramatic narrative inherent in the image. The decision to implement such a definition is supported by a range of theoretical influences, from the ideas on perception developed by the German philosopher Arthur Schopenhauer, to recent work on the dramatic impact of tele-visual images. The philosophical influence applies the idea that human perception is strongly drawn towards tragic-dramatic forms - the tragic-dramatic narrative of cultural icons being an essential component of the definition - while new research into how images impact on common memory supports this application. The method adopted attacks the central question in three ways. Firstly, by applying throughout the work an original and practical working definition of cultural iconicity. Secondly, by differentiating the properties of primary cultural icons from other important cultural symbols (as in, for example, comparing cultural icons to photographic iconography and non-image based cultural myths). Third, a series of in-depth case studies applying the definition to real examples, which will be the crux of the project and, if successful, may prove not only an original contribution to knowledge in this new and exciting area of research, but should also appeal to a wider, non-academic readership.

This chapter investigates ways in which civility and mindful speech within the library workplace can improve the quality of employees’ interactions with each other. While most examinations of communication within libraries focus on the exchange between patrons and providers, this case study focuses on the vehicle of communication among co-workers and examines how civil discourse coupled with mindful speech reinforced by mindful actions can foster an atmosphere of cooperation, leading ultimately to empathy. We highlight common points within national and local civility initiatives which allow institutions to preserve their own unique culture while adhering to accepted benchmarks of civil dialogue. Although we present a mix of suggested strategies for cultivating mindful words and actions, based on empirical research limited to our own institution, we recommend civility and mindful speech leading to mindful action as gateways toward the adaptation of healthy shared values. Emphasizing civility, one of the cornerstones of civilization and peaceful coexistence, has widespread practical and social implications for countering the detrimental effects of poor communication. This effective, affordable, and attainable practice can repair the underdeveloped, fractured, and even dysfunctional relationships which lead to low workplace morale.

Theorists of constitutional patriotism argue that the binding sentiment of shared national identity can be replaced with allegiance to universal principles, interpreted into particular constitutions through ongoing deliberative processes. In this thesis, I explore the implications of such an approach for the defensibility of restrictions on migration, a subject which has previously received very little attention. I argue that constitutional patriotism implies a commitment to the free movement of individuals across borders; but that freedom of movement itself creates challenges for the implementation of constitutional patriotism. This is because it may increase anti-immigrant, nationalist sentiment in the host community. I term this phenomenon the ‘post-national paradox’. I then draw on independently collected qualitative data on Eastern European migration to English rural communities to explore this post-national paradox. I analyse the argumentative strategies, as the well as the perceptions of difference, evident in justifications of anti-immigrant and nationalist sentiment in these contexts. I highlight both perceptions of cultural and economic threat, as well as a ‘banal’ sense of national loyalty, underpinning such attitudes; and suggest that discursive practice at the most local level is necessary for the bottom up construction, or growth, of an inclusive form of identity and belonging.

This thesis explores the use of discourse markers (DMs) in the speech of Chinese non-native speakers (NNSs) of English and native speakers (NSs), using corpus methodologies, the 'Linear Unit Grammar' analysis (Sinclair and Mauranen 2006) and text-based analyses. It reports that the DMs for analysis, 'like', 'oh', 'well', 'you know', 'I mean', 'you see', 'I think' and 'now', occur more frequently in the dialogic genres than in the monologic genres extracted from the three corpora, SECCL, MICASE and ICE-GB. The co-occurrence of DMs is taken as evidence to determine the categories for discussion with the suggested functions being secondary interpretations. Surprisingly, there are similarities in the use of DMs between Chinese NNSs and NSs. For the differences, some require NSs to become more tolerant and inclusive of the versions of English and some require pedagogical interventions for the Chinese NNSs. This thesis demonstrates that the use of DMs correlates with the genre, context, type of activity and identity of the speaker. All such factors affect the speakers' choice of a DM to use when giving priority to discourse organisation, fluency, the engagement of the listeners, the construction of the speaker‟s persona and the creation of solidarity.

<p>The purpose with this essay was to examine how the European Union is working totransfer norms to states they signed an agreement with and provide support for inframe of the Barcelona process and the Tacis programme. The theory which weused was Ian Manners (PhD in Political Science) theory of "the EU as a uniquenormative power". The aim was to examine whether the EU - which Manners mean- has had a normative power to influence states to change. We used a qualitativeapproach through the use of a multiple case study and qualitative text and contentanalysis. The States which formed the basis of our study were within the BarcelonaProcess; Morocco and Tunisia as well as Azerbaijan and Armenia funded by theTacis programme. To this end, we were to answer the following questions: Can weidentify transfer of norms in the written bilateral agreements with these states, andare there any normative demands? Can we on the basis of our study answerwhether the EU holds a normative power to influence these countries to change, inaccordance with the normative theory? The agreements that we studied was thebilateral agreements that the EU signed with these States. In order to makeManners five norms (peace, freedom, democracy, rule of law and human rights),which he argues that EU is based on measurable; we used the Freedom Housefreedom index, and also by a historical study the development of the country. Theresults we found were the following; in all the studied bilateral agreements wefound clear - but to varying degrees - the transfer of norms. Although it differs indegree of regulatory requirements and also in the formulation of how the country iscommitted to abide by and comply with the normative requirements differaccording to the agreements, we can find the so-called "carrot and stickrelationship" that Manners believes that the EU use in the transfer of norms. Threeof the states that we investigated under the Freedom House freedom index did notdeveloped in a democratic way did, and the positive steps taken cannot be directlytraced back to the EU's efforts. It may also be due to other States or other forcesinfluence. We can’t, through our study confirm that Manners is right in these statesbut we can’t either rule out the possibility that the EU through the writtenagreements has changed the norms of the state in question, although progressseems to go very slowly.</p> / <p>Vi ämnade med denna uppsats undersöka hur den Europeiska Unionen arbetar för att överföranormer till stater man slutit avtal med och ger stöd till inom ramen för Barcelonaprocessenoch Tacis-programmet. Den teori som vi använde var Ian Manners teori om "EU som en uniknormativ makt". Syftet var att undersöka om EU - som Manner menar - har haft en normativmakt att påverka stater till normativ förändring. Vi använde ett kvalitativt angreppssätt medhjälp av en multipel fallstudie och kvalitativ text- och innehållsanalys. De stater som utgjordegrunden för vår studie var inom Barcelonaprocessen; Marocko och Tunisien samtAzerbajdzjan och Armenien inom Tacis-programmet. Följande frågeställningar skullebesvaras; Kan vi se överföring av normer i de skrivna avtalen med dessa stater, ställs detnormativa krav på länderna? Kan vi utifrån vår undersökning ge svar på huruvida EU inneharen normativ makt att påverka dessa länder till förändring? De avtal som vi studerat var debilaterala avtal som EU tecknat med dessa stater mellan 1995 och 1996. För att göra Mannersfem normer, (fred, frihet, demokrati, rättsstat och mänskliga rättigheter) som han menar attEU grundar sig på, mätbara, så använde vi å ena sidan Freedom House frihetsindex, menockså en historisk studie av landets utveckling. De resultat vi kom fram till var att vi i alla destuderade bilaterala avtalen fann tydliga - men i varierande grad - överföringar av normer frånEU till länderna. Vi kan i avtalen se att man ställer krav på att länderna ska utvecklasdemokratiskt och verka för mänskliga rättigheter, fred och rättssamhället. Vi kan även finnaspår av det s.k. "piska och morot förhållande" som Manners menar att EU använder sig av irelationen med andra stater.Tunisien, Armenien och Azerbajdzjan har enligt Freedom House frihetsindex inte utvecklasmot en demokratisk riktning till 2006. I Marocko fann vi att en viss positiv förändring skett ienlighet med EU:s normer och att vi även kan se en marginell utveckling mot demokratiskaprinciper. Resultatet visar även att vi inte kan härleda de få positiva steg som tagits, till EU:sBarcelonaprocess och Tacis-program. Den positiva utveckling vi kan se kan också bero på attandra aktörer eller krafter haft påverkan på landet i fråga. Det vi kan säga är att EU inomramen för Barcelonaprocessen och Tacis-programmet är benägna att verka normativt mot defyra staterna, då de ställer krav på normativ förändring genom de undersökta avtalen. Vad vidäremot inte kunnat bekräfta genom vår studie, är att EU - i enlighet med Manners normativateori - verkligen kunnat förändra normer i de stater vi studerat.</p>