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Le lien qu'entretient la communauté innue au territoire, d'où provient le mode d'être-au-monde, persiste malgré les nombreux changements survenus dans le mode de vie des Innus. Dans un contexte où le territoire n'est pas pratiqué de la même manière par les jeunes générations d'Innu.es, en raison notamment de la coupure engendrée par le colonialisme, les pratiques de transmission se transforment et adoptent une variété de supports pédagogiques. De nouveaux supports, dont la littérature écrite, se créent et s'adaptent afin de transmettre l'ontologie territoriale innue dans le nouveau contexte de vie. La question posée par ce mémoire est la suivante : est-ce que la résonance de Nutshimit, l'ontologie territoriale innue, peut se lire dans la poésie innue contemporaine, en l'occurrence la poésie de Joséphine Bacon, Rita Mestokosho, Marie-Andrée Gill et Natasha Kanapé Fontaine ? À cette question, je propose de répondre par l'affirmative, en montrant que Nutshimit, tel que vécu par les expériences au territoire de quatre femmes innues, s'articule dans et par le verbe poétique. Nutshimit vit et survit à travers les poèmes, qui se posent comme nouveaux médiums de transmission de l'ontologie territoriale innue. Je brosserai d'abord un portrait du genre de vie innu d'avant la coupure colonialiste, qui a mené Nutshimit à se transmettre via de nouveaux supports, afin d'ensuite faire une lecture de la transmission de l'ontologie territoriale innue au prisme du concept de souveraineté littéraire (Sioui-Durand 2003). En considérant que les poétesses sont telles les joueuses de tambour, je chercherai à montrer comment s'incarne la résonance de Nutshimit telle qu'elle s'exprime à travers leurs œuvres, sous trois caractéristiques qui s'entremêlent : marcher, portager, pagayer. La poésie assume ainsi un rôle de transmission et, comme le battement du tambour, elle permet d'entrer en dialogue avec un monde intangible.

Plútons graníticos (Patrimônio Santo Antônio, São Domingos, Ouro Verde e Santa Rita) alojados na porção nordeste da Suíte Intrusiva Cunhaporanga (c. 620-590 Ma) intrudiram metassedimentos pelíticos e carbonáticos de baixo grau metamórfico do Grupo Itaiacoca. Os plútons são isótropos, de coloração cinza a rósea e composição monzo- a sienogranítica, predominando granitóides porfiríticos grossos e, secundariamente, tipos inequigranulares a equigranulares. A cartografia regional mostrou que a foliação das rochas metassedimentares encaixantes mergulha dominantemente para NE e contém uma lineação (interseção, mineral) de direção NNW-SSE. A trama metamórfica das encaixantes assume progressivamente a direção NE-SW conforme se aproxima da zona de cisalhamento transcorrente de Itapirapuã, onde quartzo-milonitos verticalizados exibem uma cinemática sinistral. A trama dos plútons foi estudada pela técnica da anisotropia de suscetibilidade magnética (ASM). Foram amostradas 40 estações (300 espécimes) no granito porfírítico Patrimônio Santo Antônio, 7 estações (48 espécimes) no granito equigranular fino de São Domingos, 9 estações (67 espécimes) no granito inequigranular de Ouro Verde e 14 estações (92 espécimes) no granito porfiritico foliado de Santa Rita. A suscetibilidade magnética média (k) do granito Patrimônio Santo Antônio é da ordem de 23,29 x \'10 POT.-3\' SI, enquanto nos granitos Santa Rita (k = 11,85 mSI), São Domingos (k = 7,43 mSI) e Ouro Verde (k = 7,46 mSI) são menores. Por outro lado, a anisotropia magnética (P = \'k IND.max\'/\'k IND.min\', onde \'k IND.max\' > \'k IND.int\' > \'k IND.min\') é menor em Patrimônio Santo Antônio (P = 1,09 ± 0,04) do que no São Domingos (P = 1,21 ± 0,09), Ouro Verde (P = 1,19 ± 0,07) e Santa Rita (P = 1,23 ± 0,11). Estudos termomagnéticos e de magnetização remanente isotermal mostraram que as propriedades magnéticas dos granitoides são dominadas pela magnetita (pobre em Ti) e, secundariamente, Ti-hematita. Sulfetos de Fe (pirita, calcopirita) ocorrem como acessórios. Os óxidos de Fe estão frequentemente associados à titanita, biotita e anfibólio e suas microestruturas são tipicamente magmáticas, exceto no granito Santa Rita onde a microestrutura apresenta evidência de recristalização pós-magmática. A foliação magnética dos maciços graníticos mergulha suave a moderadamente e, no plúton Patrimônio Santo Antônio, exibe um padrão tipicamente dômico. A lineação magnética subhorizontal orienta-se na direção NNW-SSE paralelamente ao eixo do dobramento regional das rochas metassedimentares encaixantes. Esta característica indica que os granitos são sin-tectônicos a um evento deformacional cujo controle está aparentemente relacionado ao funcionamento das grandes transcorrências regionais de direção NE-SW. A ocorrência de domos graníticos (Patrimônio Santo Antônio) e elipsóides magnéticos dominantemente prolatos (São Domingos) sugerem que a trama NNW teria sido formada por uma tectônica que combina transcorrência e extensão. Uma idade concordante U-Pb (SHRIMP) em zircão de 589 ± 6 Ma, atribuída à cristalização do plúton Patrimônio Santo Antônio, indica que a deformação que afetou o granito no estado magmático bem como suas encaixantes ocorreu nos estágios finais da formação da Suíte Intrusiva Cunhaporanga. / Granite plutons located on the northeast of Cunhaporanga Intrusive Suite (Patrimônio Santo Antônio, Ouro Verde, São Domingos and Santa Rita) are emplaced into low grade metasedimentary rocks (Itaiacoca Group) of the Apiaí Domain (Ribeira Belt). Most of these plutons are isotropic with pinkish to grey colors and their compositions vary from monzogranite to sienogranite. They are usually porphyritic and locally inequigranular and equigranular. Regional mapping revealed that the foliation of the metasedimentary host rocks dips mainly to NE while the lineation (intersection, mineral) strikes in the NNW-SSE direction. The host rocks metamorphic fabric rotates progressively to become parallel to the NE-trending Itapirapuã transcurrent shear zone. Kinematic markers such as elongated quartz grains and mica-fish from quartz-milonites indicate the Itapirapuã shear records a sinistral movement. The fabric of the plutons was studied by anisotropy of magnetic susceptibility (AMS) technique. Forty sites (300 specimens) were sampled at the Patrimônio Santo Antônio granite, 7 sites (48 specimens) at São Domingos, 9 sites (67 specimens) at Ouro Verde and 14 sites (92 specimens) at Santa Rita granite. The mean of magnetic susceptibility (k) is higher in Patrimônio Santo Antônio granite (k = 23,29 x \'10 POT.-3\' SI) and lower in the granites of Santa Rita (k = 11,85 mSI), São Domingos (k = 7,43 mSI) and Ouro Verde (k = 7,46 mSI). In contrast the magnetic anisotropy (P) is lower in the Patrimônio Santo Antônio granite (P = 1,09 ± 0,04) and higher in the granites São Domingos (P = 1,21 ± 0,09), Ouro Verde (P = 1,19 ± 0,07) and Santa Rita (P = 1,23 ± 0,11). Thermomagnetic and Isothermal Remanent Magnetization (IRM) studies show that Ti-poor magnetite is the principal carrier of rock magnetic properties but that includes minor contributions of Ti-hematite. Iron oxides are frequently associated with titanite, biotite and amphibole. Microstructures are typically magmatic, except for Santa Rita granite which shows post-magmatic recrystallized microstructures. The magnetic foliation of granitic plutons dips smooth to moderately and for the Patrimônio Santo Antônio body it exhibits a typical dome pattern. The subhorizontal magnetic lineation strikes NNW-SSE parallel to regional folding axe of the metasedimentary rocks. This feature shows that the granites are syntectonic to a deformation event apparently connected to NE-trending transcurrent shears. The occurrence of a foliation dome in the Patrimônio Santo Antônio pluton and prolate magnetic ellipsoids in São Domingos pluton suggest that the NNW-trending structures includes, besides a strike-slip shear fabric, a component of extension that probably assisted the emplacement of the plutons. A U-Pb (SHRIMP) determination in the Patrimônio Santo Antônio zircons have produced a concordia age of 589 ± 6 Ma attributed to the crystallization of the granite. These results indicate that in the latest stages of the development of the Cunhaporanga Intrusive Suite the Apiaí Domain was submitted to a regional strain field recording transcurrent simple shear and extension.

Orientador: Luiz Sérgio Amarante Simões / Resumo: O Terreno Arqueano Paleoproterozoico de Goiás é um fragmento de crosta que contém complexos TTG arqueanos e sequências greenstone belt. A área de estudo está inserida na região sul desse terreno e abrange a porção sudeste do Greenstone belt de Faina (GBF), onde ocorre o depósito aurífero Sertão, a porção norte do Greenstone belt Serra de Santa Rita (GBSSR), e parte dos complexos TTG Uvá e Caiçara. Esses dois greenstone belts são separados pela Falha direcional de Faina com direção N50E e movimentação destral. No GBF, foram identificadas rochas de duas sequências metassedimentares, uma denominada de Inferior e outra de Superior, que apresentam contato tectônico. A Sequência Inferior é constituída de camadas de quartzito, xisto, formação ferrífera bandada e mármore. A Sequência Superior apresenta espesso pacote de clorita-muscovita-quartzo xisto com algumas intercalações de formação ferrífera e quartzito que para o topo grada para uma sequência química com mármore e mármore impuro sobreposta por quartzito. No GBSSR, identificou-se uma Sequência Metavulcânica Ultramáfica sotoposta a uma Sequência Metassedimentar, esta última constituída por xistos muscovíticos e carbonosos, quartzitos, formação ferrífera e metachert. O mapeamento geológico permitiu avanços na definição da estratigrafia da área, como a identificação de rochas da Sequência Metassedimentar Inferior nas porções sudeste e sudoeste do GBF, caracterizando-se que é esta a unidade que hospeda o depósito aurífero Sertão, ... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The Archean-Paleoproterozoic Terrane of Goiás is a crust block consisting of Archean TTG Complexes and greenstone belt sequences. The study area is in the southern region of this terrane comprising the southeastern portion of the Faina Greenstone Belt (FGB), where Sertão gold deposit is located, the northern portion of the Serra de Santa Rita Greenstone Belt (SSRGB), and small portions of Caiçara and Uvá TTG complexes. These two greenstone belts are separated by a strike-slip fault, known as Faina Fault, that strikes N50E showing dextral movement. Rocks of two distinct sedimentary cycles separated by a tectonic contact were identified in the FGB, denominated Lower and Upper Metasedimentary Sequences. The Lower Sequence shows quartzite, schist, banded iron formation and marble. The Upper Sequence shows, at the base, a thick package of chlorite-muscovite-quartz schist, with quartzite and BIF intercalations that grades to a sequence of marble and impure marble overlaid by quartzite. In the SSRGB, a Meta-ultramafic Volcanic sequence and a Metasedimentary Sequence were mapped. The last one comprises muscovitic and carbonaceous schists, quartzite, banded iron formation and metachert. The geological mapping provided advances in the definition of the stratigraphy of the area, such as the identification of rocks belonging to the Lower Metasedimentary Sequence in the southeastern and southwestern portion of the FGB, revealing that the Sertão gold deposit is hosted by this unit, and the... (Complete abstract click electronic access below) / Mestre

Plútons graníticos (Patrimônio Santo Antônio, São Domingos, Ouro Verde e Santa Rita) alojados na porção nordeste da Suíte Intrusiva Cunhaporanga (c. 620-590 Ma) intrudiram metassedimentos pelíticos e carbonáticos de baixo grau metamórfico do Grupo Itaiacoca. Os plútons são isótropos, de coloração cinza a rósea e composição monzo- a sienogranítica, predominando granitóides porfiríticos grossos e, secundariamente, tipos inequigranulares a equigranulares. A cartografia regional mostrou que a foliação das rochas metassedimentares encaixantes mergulha dominantemente para NE e contém uma lineação (interseção, mineral) de direção NNW-SSE. A trama metamórfica das encaixantes assume progressivamente a direção NE-SW conforme se aproxima da zona de cisalhamento transcorrente de Itapirapuã, onde quartzo-milonitos verticalizados exibem uma cinemática sinistral. A trama dos plútons foi estudada pela técnica da anisotropia de suscetibilidade magnética (ASM). Foram amostradas 40 estações (300 espécimes) no granito porfírítico Patrimônio Santo Antônio, 7 estações (48 espécimes) no granito equigranular fino de São Domingos, 9 estações (67 espécimes) no granito inequigranular de Ouro Verde e 14 estações (92 espécimes) no granito porfiritico foliado de Santa Rita. A suscetibilidade magnética média (k) do granito Patrimônio Santo Antônio é da ordem de 23,29 x \'10 POT.-3\' SI, enquanto nos granitos Santa Rita (k = 11,85 mSI), São Domingos (k = 7,43 mSI) e Ouro Verde (k = 7,46 mSI) são menores. Por outro lado, a anisotropia magnética (P = \'k IND.max\'/\'k IND.min\', onde \'k IND.max\' > \'k IND.int\' > \'k IND.min\') é menor em Patrimônio Santo Antônio (P = 1,09 ± 0,04) do que no São Domingos (P = 1,21 ± 0,09), Ouro Verde (P = 1,19 ± 0,07) e Santa Rita (P = 1,23 ± 0,11). Estudos termomagnéticos e de magnetização remanente isotermal mostraram que as propriedades magnéticas dos granitoides são dominadas pela magnetita (pobre em Ti) e, secundariamente, Ti-hematita. Sulfetos de Fe (pirita, calcopirita) ocorrem como acessórios. Os óxidos de Fe estão frequentemente associados à titanita, biotita e anfibólio e suas microestruturas são tipicamente magmáticas, exceto no granito Santa Rita onde a microestrutura apresenta evidência de recristalização pós-magmática. A foliação magnética dos maciços graníticos mergulha suave a moderadamente e, no plúton Patrimônio Santo Antônio, exibe um padrão tipicamente dômico. A lineação magnética subhorizontal orienta-se na direção NNW-SSE paralelamente ao eixo do dobramento regional das rochas metassedimentares encaixantes. Esta característica indica que os granitos são sin-tectônicos a um evento deformacional cujo controle está aparentemente relacionado ao funcionamento das grandes transcorrências regionais de direção NE-SW. A ocorrência de domos graníticos (Patrimônio Santo Antônio) e elipsóides magnéticos dominantemente prolatos (São Domingos) sugerem que a trama NNW teria sido formada por uma tectônica que combina transcorrência e extensão. Uma idade concordante U-Pb (SHRIMP) em zircão de 589 ± 6 Ma, atribuída à cristalização do plúton Patrimônio Santo Antônio, indica que a deformação que afetou o granito no estado magmático bem como suas encaixantes ocorreu nos estágios finais da formação da Suíte Intrusiva Cunhaporanga. / Granite plutons located on the northeast of Cunhaporanga Intrusive Suite (Patrimônio Santo Antônio, Ouro Verde, São Domingos and Santa Rita) are emplaced into low grade metasedimentary rocks (Itaiacoca Group) of the Apiaí Domain (Ribeira Belt). Most of these plutons are isotropic with pinkish to grey colors and their compositions vary from monzogranite to sienogranite. They are usually porphyritic and locally inequigranular and equigranular. Regional mapping revealed that the foliation of the metasedimentary host rocks dips mainly to NE while the lineation (intersection, mineral) strikes in the NNW-SSE direction. The host rocks metamorphic fabric rotates progressively to become parallel to the NE-trending Itapirapuã transcurrent shear zone. Kinematic markers such as elongated quartz grains and mica-fish from quartz-milonites indicate the Itapirapuã shear records a sinistral movement. The fabric of the plutons was studied by anisotropy of magnetic susceptibility (AMS) technique. Forty sites (300 specimens) were sampled at the Patrimônio Santo Antônio granite, 7 sites (48 specimens) at São Domingos, 9 sites (67 specimens) at Ouro Verde and 14 sites (92 specimens) at Santa Rita granite. The mean of magnetic susceptibility (k) is higher in Patrimônio Santo Antônio granite (k = 23,29 x \'10 POT.-3\' SI) and lower in the granites of Santa Rita (k = 11,85 mSI), São Domingos (k = 7,43 mSI) and Ouro Verde (k = 7,46 mSI). In contrast the magnetic anisotropy (P) is lower in the Patrimônio Santo Antônio granite (P = 1,09 ± 0,04) and higher in the granites São Domingos (P = 1,21 ± 0,09), Ouro Verde (P = 1,19 ± 0,07) and Santa Rita (P = 1,23 ± 0,11). Thermomagnetic and Isothermal Remanent Magnetization (IRM) studies show that Ti-poor magnetite is the principal carrier of rock magnetic properties but that includes minor contributions of Ti-hematite. Iron oxides are frequently associated with titanite, biotite and amphibole. Microstructures are typically magmatic, except for Santa Rita granite which shows post-magmatic recrystallized microstructures. The magnetic foliation of granitic plutons dips smooth to moderately and for the Patrimônio Santo Antônio body it exhibits a typical dome pattern. The subhorizontal magnetic lineation strikes NNW-SSE parallel to regional folding axe of the metasedimentary rocks. This feature shows that the granites are syntectonic to a deformation event apparently connected to NE-trending transcurrent shears. The occurrence of a foliation dome in the Patrimônio Santo Antônio pluton and prolate magnetic ellipsoids in São Domingos pluton suggest that the NNW-trending structures includes, besides a strike-slip shear fabric, a component of extension that probably assisted the emplacement of the plutons. A U-Pb (SHRIMP) determination in the Patrimônio Santo Antônio zircons have produced a concordia age of 589 ± 6 Ma attributed to the crystallization of the granite. These results indicate that in the latest stages of the development of the Cunhaporanga Intrusive Suite the Apiaí Domain was submitted to a regional strain field recording transcurrent simple shear and extension.

Astrid Lindgren is arguably the most famous Swedish author of all times, known for her chil­dren’s books about Pippi Longstocking, the Brothers Lionheart, Ronia the Robber’s Daughter, and many more. Subsequently, her works have been translated into over a hundred languages. In Sweden her books are recognized for their peculiar, playful language, and immersive imag­ination. This paper is examining how that style of writing is translated to other languages. Spe­cifically, Lindgren’s last novel Ronja Rövardotter (1981) and its translations to English, Ronia the Robber’s Daughter (1985), and Dutch, Ronja de Roversdochter (1982), are compared ac­cording to the particular elements that the novel uses to build its own unique feeling: the style of the narrator; the language of the characters; the names; and the illustrations. In the source text these four aspects collaborate to create a medieval fairy tale-like atmosphere, which espe­cially is accomplished by the transformative language which combines older colloquialisms and dialectic words with a poetic phrasing, which is simultaneously unique for this literary work and deeply rooted in Swedish tradition. This is difficult to properly translate to other languages, as it is built upon playfulness with a certain language and culture. Therefore, even though both translations are perfectly valid and retell the story adequately, they both are incapable of fully translating the style of the original. Besides that, other (more deliberate) changes are resulting in a different reading experience – i.e., the inclusion of illustrations, the narrator’s oral (origi­nal)/textual (translated) language, and whether Ronia flees from wild ‘vittror’ (north-Swedish gnome-like creatures), harpies, or bird–witches. Altogether, the English Ronia and the Dutch Ronja are significantly different from the Swedish Ronja, with their own styles, but attributed to the same original author.

Traditional theories of atonement have been criticized from a feminist theological perspective for making the suffering and death of Jesus salvific, but there are also feminist theologians that propose a retrieval of the theology of the cross and atonement. The purpose in this thesis is to critically analyze three Lutheran feminists theologians interpretations of the theology of the cross and theology of atonement. This analysis will then be used in a discussion on how a constructive contribution to a Lutheran feminist theology of atonement can be formulated. My research question is “How can a modern Lutheran feminist position concerning atonement and the theology of the cross be formulated so that it is credible in the light of radical feminist criticism?” First, I present Rita Nakashima Brock and Rebecca Ann Parkers radical feminist criticism and present six models that criticizes theories of atonement. Second, I analyze three Lutheran and feminist theologians. The Lutheran feminist theologians that I analyze in this thesis is Deanna Thompson, Arnfríður Guðmundsdóttir and Caryn D. Riswold. The method I use to analyze the Lutheran feminist theologians is the theologian Sofia Camnerins atonement model, which focus on the aspects of "from-transition-to". Brock and Park criticize theories of atonement and Jesus death on the cross as salvific because it makes meaning out of suffering and which in their view has negative interpretation and negative consequences on women’s lives.  Brock and Parker also problematize the theology of atonement to be hurtful for victims of abuse and violence. Thompson propose a feminist theology of the cross and interprets atonement as God befriending humanity.  Guðmundsdóttir also propose a feminist theology of the cross and focus on that God is the one suffering on the cross. Riswold propose that atonement should be viewed through a sacramental and ecclesiological understanding. The conclusion that I present in this thesis is that all three Lutheran feminist theologians have a strong focus on the relational aspect of atonement.  A modern Lutheran feminist position that is credible in the light of radical feminist criticism takes this relational aspect of atonement seriously.

Cette thèse propose une réflexion comparée entre les littératures des Premières Nations du Québec et celles d’Afrique subsaharienne et afro-descendantes et plus précisément la poésie de Natasha Kanapé Fontaine, Rita Mestokosho et Joséphine Bacon, ainsi que certains des romans de Léonora Miano et de Sami Tchak. Les textes de ces poètes et écrivain.e.s Innu, franco-camerounaise et togolais sont articulés à partir de la notion d’animisme. Au moyen de référents littéraires, anthropologiques et des études autochtones, ce travail questionne donc la présence de l’animisme dans la pratique d’écriture et interroge sa portée décoloniale. Cette réflexion se construit également à partir de séjours de terrains, et ce tenant compte d’une mise en valeur du savoir expérientiel préconisé par les études autochtones. Se construisant selon ce que la chercheuse Renate Eigenbrod nomme « narrative scholarship », à savoir l’alternance entre théorie et narration, cette thèse vise à penser l’être au monde animiste comme une épistémologie.À travers une pensée en deux temps, ce travail met en relief les différents effets de la colonisation sur l’animisme en tant qu’être au monde, ainsi que sa dynamique décoloniale, au prisme de leurs représentation et incarnation littéraires.Le premier chapitre analyse les stratégies d’objectification de l’animisme portées par les politiques coloniales. Le second chapitre s’attarde sur les traits saillants de la représentation littéraire de l’animisme. La question de la relation au territoire et la notion de souveraineté qui lui est inhérente sont examinées dans le chapitre trois. À rebours des mécaniques d’assignation et d’oppression, il s’agit ensuite de réfléchir sur les dynamiques d’émancipation portées par l’animisme au sein des textes du corpus. Le chapitre quatre analyse les enjeux liés à la notion de sujet selon une perspective décoloniale. Puis, c’est la potentialité résistante de l’animisme en tant qu’ontologie relationnelle qui est interrogée dans le chapitre cinq. Enfin, le chapitre six théorise sa dimension pratique et sa constitution en tant que résurgence, à rebours du colonialisme contemporain. L’ensemble de cette thèse travaille la possibilité de penser des savoirs situés, c’est ainsi qu’elle aboutit à considérer l’animisme comme une pratique et une éthique de recherche, un outil poétique et intellectuel à utiliser au sein d’autres champs que les disciplines ici convoquées. / This thesis proposes a comparative reflection between the literatures of the First Nations of Quebec and those of sub-Saharan Africa and Afro-descendants and more specifically the poetry of Natasha Kanapé Fontaine, Rita Mestokosho and Josephine Bacon, as well as some of the novels of Léonora Miano and Sami Tchak. The texts of these Innu, Franco-Cameroonian and Togolese poets and writers are based on the notion of animism. By means of literary referents, anthropological studies and Aboriginal studies, this work therefore questions the presence of animism in the practice of writing and questions its decolonial scope. This reflection is also built from fieldworks, by taking into account the promotion of the experiential knowledge advocated by Aboriginal studies. Building on what the researcher Renate Eigenbrod calls "narrative scholarship", namely the alternation between theory and narration, this thesis aims to think of the animist way of being in the world as an epistemology.Through a two-step thought, this work highlights the different effects of colonization on animism as a way of being in the world, as well as its decolonial dynamics through the prism of their literary representation and incarnation. The first chapter analyzes the objectification strategies of animism carried by the colonial policies. The second chapter focuses on the salient characteristics of the literary representation of animism. The question of the relation to the territory and the its inherent notion of sovereignty are discussed in chapter three. Unlike the mechanics of assignment and oppression, our aim is then to reflect on the dynamics of emancipation carried by animism within the texts of our corpus. Chapter four analyzes issues related to the notion of Subject from a decolonial perspective. Then, this is the resistant potentiality of animism as relational ontology which is questioned in chapter five. Finally, chapter six theorizes its practical dimension and its constitution as a resurgence, against contemporary colonialism. The whole thesis works on the possibility of thinking situated knowledge, this is how it leads to consider animism as a practice and research ethics, a poetic and intellectual tool to use in other fields than the ones carried in this work.

Tropical cyclones (TCs) often change intensity as they move over mesoscale oceanic features, as a function of the oceanic mixed layer (OML) thermal response (cooling) to the storm's wind stress. For example, observational evidence indicates that TCs in the Gulf of Mexico rapidly weaken over cyclonic cold core eddies (CCEs) where the cooling response is enhanced, and they rapidly intensify over anticyclonic warm features such as the Loop Current (LC) and Warm Core Eddies (WCEs) where OML cooling is reduced. Understanding this contrasting thermal response has important implications for oceanic feedback to TCs' intensity in forecasting models. Based on numerical experimentation and data acquired during hurricanes Katrina and Rita, this dissertation delineates the contrasting velocity and thermal response to TCs in mesoscale oceanic eddies. Observational evidence and model results indicate that, during the forced stage, the wind-driven horizontal current divergence under the storm's eye is affected by the underlying geostrophic circulation. Upwelling (downwelling) regimes develop when the wind stress vector is with (against) the geostrophic OML velocity vector. During the relaxation stage, background geostrophic circulations modulate vertical dispersion of OML near-inertial energy. The near-inertial velocity response is subsequently shifted toward more sub-inertial frequencies inside WCEs, where rapid vertical dispersion prevents accumulation of kinetic energy in the OML that reduces vertical shears and layer cooling. By contrast, near-inertial oscillations are vertically trapped in OMLs inside CCEs that increases vertical shears and entrainment. Estimates of downward vertical radiation of near-inertial wave energies were significantly stronger in the LC bulge (12.1X10 super -2 W m super -2) compared to that in CCEs (1.8X10 super -2 W m super -2). The rotational and translation properties of the geostrophic eddies have an important impact on the internal wave wake produced by TCs. More near-inertial kinetic energy is horizontally trapped in more rapidly rotating eddies. This response enhances vertical shear development and mixing. Moreover, the upper ocean temperature anomaly and near-inertial oscillations induced by TCs are transported by the westward-propagating geostrophic eddies. From a broader perspective, coupled models must capture oceanic features to reproduce the differentiated TC-induced OML cooling to improve intensity forecasting.

The overall purpose of this thesis is to illuminate and critically evaluate Christian theology of atonement and redemption, in order to contribute to contemporary theology of atonement and redemption. The purpose is reached through an analysis of the work of two contemporary feminist theologians; Daphne Hampson and Rita Nakashima Brock. Hampson has formulated a sharp post-Christian position. Brock has distinguished herself through her critique of the Christian concept of atonement and through her contributions to reconciliation and redemption. Both Daphne Hampson and Rita Nakashima Brock argue that Christian atonement-theology, primarily the so called objective model, is hurtful to children and victims of abuse and violence. They both argue that theological language is not innocent. At the same time, they illustrate broken relationships, sufferings, and problems they want to change, give theological interpretations of how that change is to take place and present methodologies on how to reach reconciliation between human beings and God as well as between human beings. In two steps I undertake a critical analysis of content and presuppositions in Daphne Hampson’s and Rita Nakashima Brock’s theologies of atonement and redemption. In the first step, I describe Hampson’s and Brock’s critique of Christian atonement-theology. I analyze their theological critique and theological construction in a model "from-transition-to". My critical analysis focuses especially on internal consistency. In the second part, the analysis of presuppositions, I explain basic principles upon which they shape their theology. The analysis is made up by the analytical concepts; theoretical arguments of knowledge, understandings of faith, and the position of the subject. I also analyze other essential concepts out of which gender is one. In the last chapter I present my own constructive contribution, structured by content and presuppositions. I argue that theology is both a critical and constructive discipline. In the content-response I discuss images of God, the tragic, the cross, and the hope. In the presuppositions-response I discuss the concept "space-in-between". In conclusion I propose that theology of atonement/redemption is shaped between post and Christian. I argue that space-in-between-perspectives are necessarily experimental and critical, a space on the border where marginalized voices are to be included.