The Forgiveness Project includes a critical introduction that defines the author’s approach to the short-short form as well as an explanation of how historiographical metafiction can work to memorialize. The first section contains primarily short-short stories that address the themes of motherhood, small tyrannies, happy liars, caregiving and the clichés of grief. A collection of linked short stories follows, revolving around elusive forgiveness. On the night of July 17, 1977, Juanita Lee, a bridge tender in South Florida, was abducted by two men and executed in the Everglades to silence her opposition to the demolition of an Intracoastal Waterway bridge. Twenty-two years later her daughter, Jill, now a Washington D.C. lobbyist who views the world through the cynical lens of her life’s work, is confronted with a plea for forgiveness via an organization called “The Forgiveness Project,” representing one of her mother’s killers.

Företaget Multilens tillverkar glasögon med förstoringsoptik för personer med kraftigt nedsatt syn och stort behov av mer ljus när de läser. Det finns hjälpmedel som förstoringsglas, men med dagens LED-teknik vill Multilens undersöka möjligheten att tillverka glasögonbågar med LED-teknik implementerad i bågarna.  Detta projekt har genom designmetoderna Personas, Scenarios och Quality Function Deployment undersökt vilka funktioner ett par glasögonbågar med implementerad LED-teknik ska innehålla för att personer med behov av den sortens hjälpmedel ska kunna använda dem. Resultatet blev ett antal funktioner på Tytoglasses i form av kravspecifikationer. Tytoglasses har sedan visualiserats i form av en tredimensionell modell.  Denna tredimensionella modell illustrerar hur de olika funktionerna implementerats på glasögonbågarna och hur de är tänkta att fungera.

Muslims and islam are unquestionably a part of European social life. In recent times, however, different events, such as the enlargement of the EU and the fact that muslims to a higher extent demand their rights, have brought a number of questions to the fore concerning muslims and islam in Europe. Moreover, we can see an increasing level of islamophobia in contemporary Europe, but also that the EU has launched several programs to increase both the diversity and the unity throughout the Union and to combat islamophobia. However, most of these programs focus on islam as religion and muslims in general, and such a narrow viewpoint runs the risk of missing important issues. In this new context it would be interesting to widen the scope and ask what place not only the muslim community and islam, but also sharia (an important element in islam), may have in future Europe – especially when it comes to muslim identity? My main objects are to see how the concept of sharia is constructed in the debates in the European Parliament, how that discourse relates to a social practice – the increasing islamophobic ideas in Europe – and what effect this may have on muslim identity in a European context. The results shows that the Parliament constructs sharia as, for example, something archaic, threatening, inhuman and misogynistic. In that sense, the discourse fits in with the predominant order of discourse regarding islam and muslims (in Europe) – and strengthen it. Though my results are neither absolute nor uniform, they show, persuasively enough, that sharia (as it is seen by the Parliament) is not consistent with and can not be included in or accepted by “European norms and values”. However, this must be said with one reservation: sharia is not always excluded as a whole. Still, it is not difficult to maintain that it is sharia as such that activates the (negative and) excluding connotations. Thus, an “approved” European muslim identity, as it seems, can not have too close connections with sharia, if (any) at all. Moreover, there is a risk that muslims themselves take on a restricting practice concerning their identity. In all, this will to a large extent circumscribe the possible muslim identities in Europe. To form a substantial and really pluralistic diversity in Europe, the EU, and others, must liberate itself from the logic of these discourses. But this is not an easy thing to do. One way that might be profitable, is to challenge the prevailing discourse with new narratives – narratives and voices that for the most part must come from the muslims themselves. Despite the fact that these voices do exist, as has been shown, the question is how and under what circumstances they can be seen – or rather heard. Unfortunately the answer is not to be found in this thesis; the need of further research is obvious.

Qu'y a-t-il de commun entre Vladimir Nabokov, Norman Mailer, Don DeLillo, Cormac McCarthy et James Ellroy ? Ces cinq écrivains contemporains se sont intéressés au personnage du criminel asocial sur le territoire des États-Unis. Son existence repose sur le paradoxe propre à tout individu asocial : bien qu'il n'adhère pas aux conventions établies qu'il perçoit comme des entraves, il ne souhaite pas rompre les ponts avec la collectivité et refuse la vie en autarcie. S'il n'est donc pas antisocial, pourquoi fait-il le choix de l'asocialité ? Parce qu'il ne peut accepter ce qu'il perçoit comme des déviances dans le modèle de vie qui lui est proposé et qu'il va le remettre en question. Mais pourquoi serait-il de plus enclin à la criminalité ? La question est légitime dans la mesure où la relation entre criminalité et asociabilité n'est pas évidente alors que lier antisocial et criminel serait plus aisé car il y alors négation affirmée des lois de la société et volonté de s'en affranchir par l'action. A l'inverse, un asocial n'est pas nécessairement criminel. Cependant, chez les protagonistes des auteurs, ces deux caractéristiques vont de pair : peut-être sont-ils à la fois asociaux et criminels parce qu'ils ont décidé de vivre leur transgression en marge d'une société qui ne les satisfait pas mais qui ne les intéresse pas assez pour qu'il la combatte activement ? Ou peut-être trouvent-ils nécessaire de s'affranchir des lois pour exister dans le cadre qui leur est imposé et qu'ils ne cautionnent plus ? Il en résulte une écriture façonnée par ces questionnements et leurs nombreuses variations. Le corpus fait de biographies, récits fictionnels et non-fictionnels, entraîne une réflexion sur le modèle sociétal américain des années 50 à la fin des années 90 et plus particulièrement sur ses dysfonctionnements à l'origine de l'émergence de ce type de personnage qui devient alors l'instrument à visée démonstrative d'une littérature engagée.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal

Muslims and islam are unquestionably a part of European social life. In recent times, however, different events, such as the enlargement of the EU and the fact that muslims to a higher extent demand their rights, have brought a number of questions to the fore concerning muslims and islam in Europe. Moreover, we can see an increasing level of islamophobia in contemporary Europe, but also that the EU has launched several programs to increase both the diversity and the unity throughout the Union and to combat islamophobia. However, most of these programs focus on islam as religion and muslims in general, and such a narrow viewpoint runs the risk of missing important issues. In this new context it would be interesting to widen the scope and ask what place not only the muslim community and islam, but also sharia (an important element in islam), may have in future Europe – especially when it comes to muslim identity? My main objects are to see how the concept of sharia is constructed in the debates in the European Parliament, how that discourse relates to a social practice – the increasing islamophobic ideas in Europe – and what effect this may have on muslim identity in a European context. The results shows that the Parliament constructs sharia as, for example, something archaic, threatening, inhuman and misogynistic. In that sense, the discourse fits in with the predominant order of discourse regarding islam and muslims (in Europe) – and strengthen it. Though my results are neither absolute nor uniform, they show, persuasively enough, that sharia (as it is seen by the Parliament) is not consistent with and can not be included in or accepted by “European norms and values”. However, this must be said with one reservation: sharia is not always excluded as a whole. Still, it is not difficult to maintain that it is sharia as such that activates the (negative and) excluding connotations. Thus, an “approved” European muslim identity, as it seems, can not have too close connections with sharia, if (any) at all. Moreover, there is a risk that muslims themselves take on a restricting practice concerning their identity. In all, this will to a large extent circumscribe the possible muslim identities in Europe. To form a substantial and really pluralistic diversity in Europe, the EU, and others, must liberate itself from the logic of these discourses. But this is not an easy thing to do. One way that might be profitable, is to challenge the prevailing discourse with new narratives – narratives and voices that for the most part must come from the muslims themselves. Despite the fact that these voices do exist, as has been shown, the question is how and under what circumstances they can be seen – or rather heard. Unfortunately the answer is not to be found in this thesis; the need of further research is obvious.

Thesis (M. A.)--Florida State University, 2005. / Advisor: Dr. Peter Garretson, Florida State University, College of Arts and Sciences, Dept. of History. Title and description from dissertation home page (viewed Sept.14, 2005). Document formatted into pages; contains vi,142 pages. Includes bibliographical references.

Made available in DSpace on 2014-06-11T19:26:54Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-08-03Bitstream added on 2014-06-13T18:30:51Z : No. of bitstreams: 1 souza_ccr_me_sjrp.pdf: 1040702 bytes, checksum: a573de64b7a05adb9b394d110a516835 (MD5) / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / Antônio de Alcântara Machado e Norman Rockwell são figuras representativas da produção artística das sociedades em que viveram. Machado engajou-se no modernismo brasileiro e inovou a narrativa do conto. Já Rockwell representou a cultura norte-americana por quase todo o século XX, sem utilizar, contudo, formas tão inovadoras como fez Alcântara. Esta dissertação de mestrado pretende analisar a existência de relações formais e temáticas entre os autores, ainda que haja poucas ligações artísticas, sociais ou econômicas entre eles. Valendo-se da teoria da intermidialidade e das funções da linguagem de Jakobson, busca-se estruturar um quadro comparativo e aumentar as possibilidades de leituras relativas a cultura e literatura expostas em parte da obra de Alcântara Machado e da de Norman Rockwell / Antônio de Alcântara Machado and Norman Rockwell were representative figures when we think about Brazilian and American artistic production. Machado was engaged in the Brazilian modernism and innovated the narrative structure of short-stories. Rockwell, on the other hand, represented the American culture on his canvases for almost the entire twentieth century, without using, however, the same innovative way of production as Alcântara did. This dissertation aims to analyze the existence of formal and thematic links between those artists, even with few artistic, social or economic connection between them. Drawing on the theories about Intermidiality and Jakobson’s functions of language, our intent is to structure a comparative panel and to increase the possibilities of readings related to culture and literature exhibited in the artistic production by Alcântara Machado and Normal Rockwell

A partir de minha tradução para o português brasileiro de The Magic Pudding (1918), novela infantil australiana escrita e ilustrada por Norman Lindsay, o objetivo desta dissertação é demonstrar as peculiaridades da tradução de literatura infantil ilustrada. Portanto, este estudo analisa o papel das ilustrações na tradução, enquanto levanta questões sobre a adaptação literária em uma época em que novos meios e tecnologias de leitura competem com o livro impresso pela atenção infantil. Como O Pudim Mágico é a primeira tradução da novela para o português, e devido à importância das ilustrações na narrativa, é proposta uma tradução estrangeirizada para que elementos da cultura e da natureza australianas, especialmente alimentos e animais, permaneçam visíveis no texto de chegada. Pelas mesmas razões, tanto o texto propriamente dito quanto as ilustrações são tratados como textos, respectivamente, verbal e pictórico, em oposição aos peritextos verbal e pictórico acrescentados ao texto de chegada. Este estudo é dividido em quatro capítulos: 1) apresentação da biografia e obra do autor, bem como do contexto em que The Magic Pudding foi escrito, seguida pelo resumo detalhado da novela, uma discussão sobre as peculiaridades da tradução para crianças e, baseadas principalmente em Lawrence Venuti e Gérard Genette, as justificativas para a abordagem estrangeirizante com o emprego de elementos peritextuais; 2) apresentação das estratégias de Javier Franco Aixelá para a tradução de itens culturais-específicos para discutir o tratamento de nomes próprios contendo significados culturais; considerando o leitor-alvo, é sugerido o acréscimo de elementos peritextuais, tais como novas ilustrações combinadas com um prefácio verbal, a fim de evitar o emprego de notas de rodapé; 3) análise da influência da ilustrações de Lindsay na tradução, com sugestões para o tratamento do texto verbal de chegada; 4) discussão sobre tópicos de adaptação e transmidiação de literatura infantil, com sugestões para tratar os textos verbal e pictórico na transposição de O Pudim Mágico de meio impresso a digital; com base principalmente nos estudos de Lars Elleström e Ellen McCracken, dispositivos digitais de leitura como o Amazon Kindle e o Apple iPad são analisados, concluindo-se que o texto-alvo é considerado uma tradução em formato impresso, uma remidiação em formato para Kindle e uma transmidiação em formato para iPad. / Based on my unpublished translation of The Magic Pudding (1918), Australian children’s novel written and illustrated by Norman Lindsay, this thesis aims at demonstrating the peculiarities of translating illustrated children’s literature. Therefore, it analyses the role of the illustrations in the translation while raising questions on literary adaptation at a time when new reading media and technology compete with the printed book for children’s attention. Given that O Pudim Mágico is the first translation of the novel into Portuguese and due to the importance of the illustrations in the narrative, I propose a foreignised translation to preserve Australia’s cultural and natural elements, in particular foods and animals, visible in the target text. For the same reasons, both the text proper and the illustrations are regarded as texts, respectively verbal and pictorial, in opposition to the verbal and pictorial peritexts added to the target text. This study is divided into four chapters: 1) a presentation of the author’s biography and oeuvre, as well as of the context in which The Magic Pudding was written, followed by a detailed summary of the novel, a discussion on the peculiarities of translating for children and, mainly based on Lawrence Venuti and Gérard Genette, a justification for the foreignising approach with the employment of peritextual elements; 2) a presentation of Javier Franco Aixelá’s strategies to translate culture-specific items in order to discuss the treatment of proper names that hold cultural meanings; considering the target reader, the addition of peritextual elements, such as new illustrations combined with a verbal preface, is suggested as a means to avoid the employment of footnotes; 3) an analysis of the influence of Lindsay’s illustrations on the translation with suggestions for the treatment of the verbal target text; 4) a discussion on issues of adaptation and transmediation of children’s literature, with suggestions for treating the verbal and pictorial texts in the transposition of O Pudim Mágico from printed to digitised media; based mainly on the studies by Lars Elleström and Ellen McCracken, digital reading devices such as Amazon Kindle and Apple iPad are analysed to conclude that the novel’s target text is deemed to be a translation in print format, a remediation on Kindle and a transmediation on iPad. Keywords: Adaptation. Australian Literature. Children’

Much has been written about twelfth-century chroniclers in England, but satisfactory reasons for their approaches to historical explanation have not yet been advanced. This thesis investigates how and why historians in England retold accounts of England's eleventh-century invasions: the Danish Conquest of 1016 and the Norman Conquest of 1066. The object is to illuminate the consistent historical agendas of three historians: William of Malmesbury, Henry of Huntingdon and John of Worcester. I argue that they share a view of royal responsibility independent both of their sources (primarily the Anglo-Saxon Chronicle) and of any political agenda that placed English and Norman allegiances in opposition. Although the accounts diverge widely in the interpretation of character, all three are concerned more with the effectiveness of England's kings than with their origins. Part One outlines trends in early insular narratives and examines each of the three historians' background, prose style and view of English history to provide the necessary context for understanding how and why they rewrote narratives of kings and conquest. Part Two analyzes narratives of defending kings Æthelred and Harold; Part Three conducts a parallel analysis of conquering kings Cnut and William. These sections argue that all three writers add a significant and new degree of causal and moral responsibility to English kings in their invasion narratives. Part Four discusses the implications and significance of the thesis's findings. It argues that the historians' invasion narratives follow consistent patterns in service of their projects of redeeming the English past. It contends that modern understanding of the eleventh-century conquests of England continues to be shaped by what historians wrote years later, in the twelfth. In departing from prior modes of explanation by collective sin, the three historians' invasion narratives reflect a renaissance of ancient ideas about rule.