1 ABSTRACT This work consists of two parts. The first one, "Lost Ideas of Middle Age" has a character of an auxiliary study and does not hold any particular scientific ambitions. It serves as a reservoir for monitored case out of history of science in its widest meaning. Good deal of attention is dedicated to so called blind alleys of science, too (therefore "Lost Ideas"), as they are considered an important source. This wide scope was necessary due to the task of the second part of the work, i.e. tracking and identification of evolutionary processes of ideas/"memes" in medieval natural philosophy. Even those ideas, that do not directly share on "pedigree" of thesis claimed by modern science, were subject to evolution and in effect, even their death or degeneration should be of an interest. Another reason for chosen wide scope was a question of proper context. Medieval philosophers were interested in general questions and any particular problematic they were interested in was related to the "big picture". Medieval universe felt a bit like a living organism where every single part played its specific role in supporting harmony of the whole - in contrast to modern science which disintegrates into number of ever more specialised branches with increasing tendency to lose ability to communicate among themselves....

This study is a multimodal discourse analysis of how involuntary celibates, commonly known as incels, use memes in their discourse to create a group identity. The study focuses on memes used on the internet forum Incels.is. Through an examination of 100 threads on the forum the study has picked out the 7 most frequently used memes for analysis. The study concludes that the memes allude to themes of humor, anger, hate, fixation with appearance, hopelessness and dejection. These themes appeal to feelings that help create a sense of community and in-group-think, which excludes the “other” and creates an echo-chamber where the group's ideas and opinions aren’t challenged and therefore become more extreme.

1 ABSTRACT This work consists of two parts. The first one, "Lost Ideas of Middle Age" has a character of an auxiliary study and does not hold any particular scientific ambitions. It serves as a reservoir for monitored case out of history of science in its widest meaning. Good deal of attention is dedicated to so called blind alleys of science, too (therefore "Lost Ideas"), as they are considered an important source. This wide scope was necessary due to the task of the second part of the work, i.e. tracking and identification of evolutionary processes of ideas/"memes" in medieval natural philosophy. Even those ideas, that do not directly share on "pedigree" of thesis claimed by modern science, were subject to evolution and in effect, even their death or degeneration should be of an interest. Another reason for chosen wide scope was a question of proper context. Medieval philosophers were interested in general questions and any particular problematic they were interested in was related to the "big picture". Medieval universe felt a bit like a living organism where every single part played its specific role in supporting harmony of the whole - in contrast to modern science which disintegrates into number of ever more specialised branches with increasing tendency to lose ability to communicate among themselves....

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What happens when an online community moves to a real space? Take the case of Anonymous. For several years now, this, loosely connected, entirely internet based group has been known for online pranks and griefing, often being labeled by the media as "hackers on steroids" or "the Internet Hate Machine". However, recently a significant portion of the group has taken up the cause of protesting what it sees as criminal injustices of the Church of Scientology. This move into the real world sparked various discussions which are relevant for online communities as a whole. What negotiations, compromises, and changes took place in order to move into the real world space? In what ways has the group succeeded (or failed) in maintaining the momentum needed for long term real-world protest and what can other online communities gain from this history?

La présente recherche est une approche transdisciplinaire et pluridisciplinaire qui a pour objet principal, la réévaluation et la redéfinition du concept du mythe littéraire, en abordant la vision des sciences biologiques, plus précisément la génétique dont les instruments et concepts servent de notre point de vue à la reconfiguration des structures déjà classiques de l'imaginaire. Nous avons comme objectif de proposer une définition du mythe qui rend compte de son évolution dans les cultures, non pas une définition statique, immobile ; mais une définition qui suppose l'idée de l'évolution. Le biologiste anglais, Richard Dawkins, écrit en 1976 Le Gène égoïste, dans lequel il explique que «toute vie évolue en fonction des chances de survie des entités répliquées». Selon lui, le gène est la principale unité de sélection dans l'évolution. Dawkins invente aussi le concept de « mème » comme étant l'unité de l'évolution culturelle par analogie avec le gène. Donc, il estime qu'il y a un rapport très fort entre la génétique et la culture humaine, autrement dit, entre le monde physique, le cerveau humain et l'imaginaire. Claude Lévi-Strauss dans, Roger Caillois, Gilbert Durand et Richard Dawkins voyaient une liaison forte entre l'imaginaire et la biologie. Mais, leurs recherches n'aboutissent pas à présenter un modèle concret. Ce que nous essayerons de présenter dans notre recherche, est un nouveau parcours vers ce but avec le nouvel outil de la génétique. Nous étudions quelque domaine crucial de l'imaginaire tel que l'origine ou le Big Bang de l'imaginaire, la frontière dans l'imaginaire et le réel, le tableau des gènes littéraires et les codes des gènes littéraires. C'est une sorte de redécouverte de l'imaginaire basé sur le gène et mythe littéraire. Pour prouver notre point de vue, nous appliquons la méthode du repérage des gènes littéraires sur un récit. Cette recherche transdisciplinaire veut mettre en évidence que le mythe, comme il est défini par les mythologues, les ethnographes, les anthropologues etc., n'est pas seulement un phénomène culturel, religieux, historique, ou déterminé par les représentations littéraires, mais il est en fait, déterminé par les structures génétiques qui préparent l'homme à la propension et la compétence de raconter des « histoires »/ des « récits ». / This research is an interdisciplinary and multidisciplinary approach has the main purpose, reassessment and redefining the concept of literary myth, addressing the vision of Biological Sciences, specifically the genetic tools and concepts which serve as our point of view reconfiguration of the structures already classics of the imagination. We aim to offer a definition of myth that reflects its evolution in the cultures, not a static definition, motionless, but a definition that implies the idea of evolution. The British biologist Richard Dawkins wrote The Selfish Gene in 1976, in which he explains that "all life evolves according to the survival of replicated entities. He said the gene is the main unit of selection in evolution. Dawkins also invented the concept of "meme" as the unit of cultural evolution by analogy with the gene. So he sees a strong relationship between genetics and human culture, between the physical world, the human brain and “imaginaire”. Claude Levi-Strauss, Roger Caillois, Gilbert Durand and Richard Dawkins saw a strong link between “imaginaire” and biology. But their researches fail to present a concrete model. What we try to the present research, is a new route to this goal with the new tool of genetics. We study some crucial area of the imaginaire as the origin or the Big Bang of imaginaire; and the borders into imaginaire and the real; and the table of literary genes and codes of literary genes. It is a kind of rediscovery of imaginaire, based on the literary gene and myth. To prove our point of view, we apply this method of identification of the genes on a literary text. This interdisciplinary research will highlight the myth, as defined by the mythologies, ethnographers, anthropologists etc., is not only a cultural phenomenon, religious, historical, or determined by literary representations; but it is in fact, determined by the genetic structures that prepare the human propensity and ability to tell "histoires" / "récits".

Submitted by Thiago Bronzeado de Andrade (thiago@ch.uepb.edu.br) on 2018-05-23T14:50:16Z No. of bitstreams: 1 PDF - Nágida Maria da Silva Paiva.pdf: 40643663 bytes, checksum: c671af7cb3d2e2ba2d42afdf813fbe9a (MD5) / Approved for entry into archive by Milena Araújo (milaborges@ch.uepb.edu.br) on 2018-06-04T18:32:04Z (GMT) No. of bitstreams: 1 PDF - Nágida Maria da Silva Paiva.pdf: 40643663 bytes, checksum: c671af7cb3d2e2ba2d42afdf813fbe9a (MD5) / Made available in DSpace on 2018-06-04T18:32:04Z (GMT). No. of bitstreams: 1 PDF - Nágida Maria da Silva Paiva.pdf: 40643663 bytes, checksum: c671af7cb3d2e2ba2d42afdf813fbe9a (MD5) Previous issue date: 2018-02-20 / CAPES / The speech given is also a form of power, since the speaker / writer has an intention about the listener / reader to be persuasion, acceptance, reflection, but always cause a change in the other Bakhtin (1997). In this dialogical relationship, the use of language is determinant for the success or failure of the subject. In the many language studies, an event approaches this theory, the Linguistic Variation since, as it is presented in the Didactic Books (LD) - with a parameter of errors and hits - the ideology of a homogeneous language favoring a part is evident to the detriment of the community. The social function of the school is to promote reflection and the formation of citizens. The classroom is the environment that favors this process. For this reason, the present research aims to resignify the teaching of Linguistic Variation in LD from a sociocommunicative approach with the "Bode Gaiato" meme. The work is justified because it is believed that the Linguistic Variation should be studied in the Portuguese Language classes based on something that is part of the universe of the students, allowing the valorization of the speaking of a determined community and allowing, finally, a more detailed study conscious and reflective of the events of Linguistic Variation. The intervention research was carried out in an eighth grade class of the Elementary School of a Municipal School at Campina Grande/PB. In this sense, the methodological course consists of the application of a social questionnaire, the development of a didactic sequence based on the theoretical records of Lopes-Rossi. It was observed a successful response of the students in relation to the applied proposal, demonstrating a new attitude towards the variation, adding construct of meaning and sociocultural values. In this perspective, our research was developed in the light of the theoreticians Bakhtin (1997), Alkmin (2001), Bagno (2001, 2003, 2007, 2013), Bortoni-Ricardo (2004), Marcuschi (2008), Mollica (2003) and others. / O discurso proferido também é uma forma de poder, visto que aquele que fala/escreve tem uma intenção sobre o ouvinte/leitor seja de persuasão, aceitação, reflexão, mas sempre provoca uma mudança no outro Bakhtin (1997). Nessa relação dialógica, o uso da linguagem é determinante para o sucesso ou insucesso do sujeito. Nos muitos estudos da linguagem, um evento se aproxima desta teoria, a Variação Linguística, visto que da forma como é apresentada nos Livros Didáticos (LD) – com um parâmetro de erros e acertos – fica evidente a ideologia de uma língua homogênea que favorece uma parte em detrimento da coletividade. A escola tem por função social promover a reflexão e a formação do cidadão. A sala de aula é o ambiente que favorece esse processo. Por esta razão, a presente pesquisa objetiva ressignificar o ensino da Variação Linguística no LD, a partir de uma abordagem sociocomunicativa com o meme “Bode Gaiato”. O trabalho justifica-se por se acreditar que a Variação Linguística deva ser estudada nas aulas de Língua Portuguesa a partir de algo que faça parte do universo dos alunos, oportunizando a valorização do falar de uma determinada comunidade e permitindo, por fim, um estudo mais consciente e reflexivo dos eventos de Variação Linguística. A pesquisa de intervenção foi realizada numa turma do oitavo ano, do Ensino Fundamental, de uma Escola Municipal em Campina Grande/ PB. Nesse sentido, o percurso metodológico consta da aplicação de um questionário social, do desenvolvimento de uma sequência didática baseada nos registros teóricos de Lopes-Rossi. Observou-se uma resposta exitosa dos alunos em relação à proposta aplicada, demonstrando uma nova postura frente à variação, agregando-se construção de sentido e valores socioculturais. Nossa pesquisa foi desenvolvida à luz dos teóricos Bakhtin (1997), Alkmin (2001), Bagno (2001, 2003, 2007, 2013), Bortoni-Ricardo (2004), Marcuschi (2008), Mollica (2003), entre outros.

Denna uppsats utför en jämförande analys mellan två snarlika memes, vaporwave och fashwave, för att se närmare på hur deras gemensamma drag används för att kommunicera både högerextrema och icke-högerextrema budskap. Alltså: Vad är det för skillnader mellan memesen, och vad är det i vaporwave estetiska framtoner som gör den retoriskt attraktiv för en högerextrem variant i form av fashwave? Vad tillför dessa till framförandet av det högerextrema budskapet? Med en teoretisk grund i doxologi och konceptet "det imaginära" och med Roland Barthes semiologiska begreppsapparat som metodiskt redskap visar uppsatsen på att de centrala dragen hos båda memesen har likheter och skillnader. Att fashwave tar sig an vaporwaves suggestiva och mångtyda natur och spetsar till den till ett tydligt, riktat högerextremt budskap. Den doxologiska mångfalden som återfinns i memen vaporwave försvinner, och fashwave knyts således an till en högerextrem doxa. Det som tillföres i framförandet av det högerextrema budskapet är en farkost för att kunna sprida sig utåt, att högerextremister kan presenteras utåt som en modern rörelse med en uppfattad konträr placering emot de man uppfattar som "det andra". Och det är mot detta andra, som självbilden skapas.

Mémoire en recherche-création / Il y a quelques années, j’ai presque gagné 100 000 $ dans une émission de télé-réalité appelée Big Brother Canada. Je rêvais fièrement à ma victoire quand j'ai été rapidement ramenée à la réalité en étant évincée de la maison par les quatre autres concurrent.es. restant.es. Quelques semaines après la fin de l'émission, déçue et quelque peu déstabilisée, j'ai découvert que plusieurs images de moi circulaient de façon virale en ligne. En fait, j'étais devenue un mème ! Fascinée par cette nouvelle forme de langage que les mèmes semblent avoir créé sur mes réseaux sociaux au fil des ans, l'expérience de devenir un mème a suscité une grande envie de savoir ce que d'autres personnes ayant une expérience similaire à la mienne ressentent. Ma curiosité a inspiré cette recherche exploratoire dans laquelle je cherche à mieux comprendre ma mise en mème (ou mémification) à travers l’expérience vécue d'autres mèmes. Présenté sous la forme d'une création audiovisuelle accompagnée d’un script réfléchi, et soutenu par le concept de « face » de Goffman, ainsi que par les théories sur la « visibilité » de Voirol et Jauréguiberry, ce travail explore la face cachée des mèmes, le rapport entre individu-face-mème et les effets de devenir-mème. / I once came close to winning a 100 000$ on a reality TV show called Big Brother Canada. I could almost taste the jackpot when I suddenly got evicted from the house by the four remaining houseguests. Few weeks after the show was over, disappointed, and overwhelmed, I discovered that multiple images of me went viral on social media. In fact, I had become a meme! Already fascinated by this new form of language that memes seem to have created on my social media over the years, the experience of becoming a meme ignited a thirst to know how other individuals with a similar experience to mine felt. My curiosity led to this exploratory research where I seek to better understand my transformation into a meme (or memefication) through the lenses of other memes. Presented in the form of an audio-visual creation accompanied by a commented script and supported by Goffman’s concept of “face” as well as Voirol and Jauréguiberry theories about “visibility”, this work digs into the hidden faces behind memes, the connection between individual-face-meme and the effects of becoming meme.

Social media content, as well as how it is being used and the impact it has on the society, have underwent significant transformations and nowadays they are quite different from what they were when social media just came around. Analysing the transformations is important for understanding both the current state and further development of the technology that stands behind social media. One of the most noticeable aspects of today’s social media is the phenomenon of “internet memes”. An internet meme can be roughly defined as “a piece of culture, typically a joke, which gains influence through online transmission” (Davison, 2012). While memes play a substantial role in the use of social media and there has been growing interest in exploiting their potential for marketing and, more generally, conveying various types of messages, there has been a lack of HCI (Human Computer Interaction) research on memes. The understanding of how memes are perceived by social media users and how memes spread on social media is currently rather limited. The study reported in this thesis addresses the limitation of existing HCI research by presenting empirical evidence for the definition of memes, as well as memes' spreadability. Three online surveys (the total number of respondents:3161), targeting the users of the social media platforms Reddit and Facebook, were developed within the study. The social media platform Reddit was selected because it is a platform where memes are often created and also where they are moved to other platforms, like YouTube and Instagram. The study adopted a mixed method approach, combining the analysis of both quantitative and qualitative data. It is shown that memes are shared because they are found funny and that they are shared within the community or with friends. But if a meme spreads and becomes popular outside this original community, the meme loses its value to the original users. Some contents, like character memes, are much easier to spread, but just as soon as they become popular, they disappear.