This thesis is devoted to interrogation, detection of lies and tactics of overcoming them. Large part of this work is devoted to ordination of findings of criminology and forensic psychology on this issue. These findings are complemented by practical examples. Important part of this thesis consists of an analysis of real interrogation with a demonstration of possible practical applications of the lie detection techniques and the tactics of overcoming false testimony. The introductory chapter of the thesis is focused on general theoretical analysis of interrogation, with an emphasis on the legal side of things. Very important part of the process of overcoming false testimony is the lie itself, to which the second chapter is devoted. The impact of usage of interrogation tactics on the interrogated in order to overcome the alleged false statements is related to the issue of false confessions and self-incrimination, because interrogator's real task is not to obtain the testimony he wants to hear, but to obtain a just and truthful testimony. Improper interrogation procedure may leads to false confessions and may result in miscarriages of justice. The third chapter is devoted to tactics of overcoming a false testimony. The following chapter is devoted to possible interrogation mistakes that have a...

Magister Artium - MA / Much has been researched in South Africa about the trauma of losing one's home, one's community and rebuilding one's life in a new environment. Several books have been published tracking the lives of the forcibly removed and their responses to leaving District Six. My research focuses on a different group namely those who had been forcibly removed from the centre of Stellenbosch, called Die Vlakte during that time. Living and working with and among people who have experienced this removal, I was keen to research whether the impact of the trauma is currently manifesting in this specific community and if so, what the symptoms would be. This qualitative inquiry focuses on one particular individual, Mr. Hilton Biscombe. I selected him because he, who experienced the removal as a teenager, spent most of his later life determinedly collecting stories and documents relating to this incident. Mr. Biscombe is also the only person of whom I am aware who responded personally through compiling a book, making a DVD, writing poetry as well as an autobiography relating to this event. My inquiry into the ways trauma manifests in a narrative, will be based on two interviews: one conducted by a white man from the University of Stellenbosch thirty years after the event; and another interview, six years later, conducted by myself.Our understanding of trauma is usually associated with a death or injury or the possibility thereof, but it could also include the victims response to extreme fear, serious harm or threat to family members. According to van der Merwe and Vienings, people also become traumatized when witnessing harm, physical violence or death or the sudden loss or destruction of a victim's home (van der Merwe Vienings, 2001). So the issue of trauma is not in question, nor the fact that forced removals cause trauma. I am exploring testimony in the form of interviews for possible current manifestations of this trauma thirty-six years down the line. / South Africa

Magister Artium - MA / Much has been researched in South Africa about the trauma of losing one’s home, one’s community and rebuilding one’s life in a new environment. Several books have been published tracking the lives of the forcibly removed and their responses to leaving District Six. My research focuses on a different group namely those who had been forcibly removed from the centre of Stellenbosch, called “Die Vlakte” during that time.Living and working with and among people who have experienced this removal, I was keen to research whether the impact of the trauma is currently manifesting in this specific community and if so, what the symptoms would be. This qualitative inquiry focuses on one particular individual, Mr. Hilton Biscombe. I selected him because he, who experienced the removal as a teenager, spent most of his later life determinedly collecting stories and documents relating to this incident. Mr.Biscombe is also the only person of whom I am aware who responded personally through compiling a book, making a DVD, writing poetry as well as an autobiography relating to this event. My inquiry into the ways trauma manifests in a narrative, will be based on two interviews: one conducted by a white man from the University of Stellenbosch thirty years after the event; and another interview, six years later, conducted by myself.Our understanding of trauma is usually associated with a death or injury or the possibility thereof, but it could also include the victim’s response to extreme fear, serious harm or threat to family members. According to van der Merwe and Vienings, people also become traumatized when witnessing harm, physical violence or death or the sudden loss or destruction of a victim’s home (van der Merwe & Vienings, 2001).So the issue of trauma is not in question, nor the fact that forced removals cause trauma. I am exploring testimony in the form of interviews for possible current manifestations of this trauma thirty-six years down the line. / South Africa

Depuis le tournant du XXIe siècle, la publicité vit une importante transformation, dans laquelle les marques effacent de leur communication les signes à connotation marchande et contribuent, paradoxalement, à une marchandisation sans précédent de l’espace social. Dans cette démarche, on assiste à un discours publicitaire qui gomme ses promesses hyperboliques et essaie de se réconcilier avec les consommateurs, en mettant en scène de « vrais gens » et en intégrant leurs expressions singulières au sein de l’argumentation marchande. Envisager ce phénomène à partir de la notion de « témoignage » permet de concevoir une énonciation publicitaire à la première personne du singulier, basée sur un vécu présumé de l’énonciateur. Cet énonciateur atteste de son dire et, par conséquent, du discours marchand dans lequel il est impliqué ; il demande la croyance des allocutaires et les encourage à s’identifier au vécu rapporté. La publicité dite « testimoniale » dépasse cependant la simple fonction d’attestation. En effet, elle peut aussi faire l’éloge de valeurs, comporter un modèle d’exemplarité, susciter un questionnement éthique, en se mettant au service de la communication de marque dans toute sa dimension « dépublicitarisée ». Selon une approche pragmatique, ce travail s’appuie sur l’analyse des manifestations publicitaires diffusées en France, notamment entre les années 2005 et 2015, avec l’objectif de saisir les enjeux énonciatifs, sémiotiques et performatifs des formes testimoniales de la publicité contemporaine. Cette analyse confirme que c’est grâce à la relation évolutive entre les marques, leurs représentations et les consommateurs que surgissent de nouveaux usages de la publicité testimoniale et, plus encore, de nouvelles dynamiques de la communication marchande. / Since the beginning of the 21st century, advertising has undergone significant transformation, with brands removing commercial overtones from their communication and contributing, somewhat paradoxically, to the unprecedented commercialisation of social space. In the process, the advertising message is erasing extravagant promises and attempting to reconnect with consumers, by featuring “real people” and incorporating their personal expression into marketing arguments. Developing this phenomenon around the concept of testimony allows for the crafting of an advertising message in the first person singular, based on the supposed experience of the speaker. This speaker’s statement vouches for the sales pitch in which he is implicated; he asks his audience to believe him and encourages them to identify with the experience he is sharing. But so-called “testimonial” advertising goes beyond the mere role of attestation. Indeed, it can be used to conceal commercial interests of brand communication, by praising values, offering an exemplary model and stimulating ethical reflection. Based on a pragmatic approach, this study draws on an analysis of advertising in France, principally between 2005 and 2015, with the aim to understand the enonciative, semiotic and performative issues in testimonial forms of contemporary advertising. This analysis confirms that the evolutary relationship between brands, their representations and customers has lead to the emergence of new forms of testimonial advertising and, furthermore, to new dynamics in brand communication.

This dissertation intends to reveal the theme of the conqueror, which is spread throughout the book of Revelation. I try to determine the identity and function of the conquerors who were faced with various problems in their present situations. Various present situations such as the political, economical, social, and religious phenomena that the first Christians confronted must be considered. Thus, the main aim of Revelation is to persuade compromising Christians to disengage from pagan idolatry and to sustain those who resist. One must remember the fact that the designated conquerors were absolutely embedded in their historical and sociological situation. We should recognize why John wanted to send his prophetic message through various symbolic references and universes, providing a different heavenly perspective in contrast with an earthly point of view. In general, the conquest can be linked with both a military and political meaning, such as Messiah and the son of David in Jewish literature and the Old Testament. But the conqueror figure in Revelation can be understood from a different angle. The characteristic of the conqueror is explained through the symbolic transformation of redemptive death and victory. It means that the idea of conquering has been changed. Conquering doesn’t depend on a military or political power that is the interpretation of the traditional messianic expectation, but self-sacrifice of the Lamb on the cross. The characteristic of the Lamb as conqueror is closely linked with the image of an atoning, sacrificial victim. The theme of suffering and death in Revelation is linked with the victory of the conquerors. That is, the conquerors can be defined as those who endure suffering, slander, poverty and tribulation unto death as Jesus has done. From a worldly perspective, Satan looks like the almighty figure as the conqueror that persecuted the people of God, but in terms of the heavenly perspective, he is defeated and conquered by the blood of the Lamb and by the word of God in 12:11. Therefore, conquering is provided from the heavenly perspective to encourage the conquerors as seeing the present reality. Just as the Lamb has conquered the evil ones by his blood, the conquerors should conquer the evil ones by the blood of the Lamb and the word of their testimony. Thus, the victory of the conquerors can be attained by means of witness and death. The idea that the conquerors are the victims might provide the people of God with a powerful symbolic transformation as a marginalized group in a hostile world. The conquerors are provided with a heavenly perspective, implying an eschatological fulfillment and God’s presence in the New Jerusalem. The image of the New Jerusalem provides a rhetorical effect that the people of God as conquerors will experience salvation in the future. Whereas the city of Babylon was drunk with the blood of the conquerors, the New Jerusalem coming down from heaven will dwell with God as the completion of the fulfillment God promised (cf. 21:1-22:5). / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / PhD / unrestricted

The Farming of Bones is Edwidge Danticat’s novel about Amabelle Desir, a Haitian migrant in the Dominican Republic during the 1937 Haitian massacre. The Massacre is a historical fact presented through a fictional text that acts as a testimonial. The purpose of this thesis is to demonstrate how Danticat, in her role as an activist, urges readers to become social justice seekers and enter the discourse of race. Through an examination of Carl Jung’s and Vodou’s shadow theories in regards to the construction of a racial identity by Haitians and Dominicans, I uncover the racial narratives in place from Haiti’s colonization and independence to our current time. Danticat, through the novel, moves the reigning racial paradigm out of the shadow and thus allows readers to reflect on its effects. Thus it is not only the characters in the novel that must confront the shadow, but the readers themselves.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-07-31T13:07:20Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Pedagogia da Vida_ tese versão final.pdf: 2499963 bytes, checksum: df7cc2c2983a18eb17552daf0818e07b (MD5) / Made available in DSpace on 2017-07-31T13:07:20Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Pedagogia da Vida_ tese versão final.pdf: 2499963 bytes, checksum: df7cc2c2983a18eb17552daf0818e07b (MD5) Previous issue date: 2016-05-30 / Esta tese de doutorado teve como objetivo de apresentar um modo singular de educar chamado aqui de pedagogia da Vida. Inicialmente apresento a visão de homem, cultura e natureza do pensamento reichiano e loweniano, apontando para uma crítica social e uma busca ideativa da Vida Viva. Em seguida, procuro situar minha aproximação com o pensamento reichiano e loweniano, suas influências teóricas e epistemológicas, bem como tais perspectivas se situam no campo da educação – uma pedagogia que se aproxima de abordagens escolanovistas e histórico-críticas, porém, apresenta sua singularidade na ênfase do trabalho corporal. Adiante demarco a crítica reichiana acerca de um modelo pedagógico biopático antivida em nossas instituições educacionais. Este estudo parte deste cenário para construir uma proposta alternativa de educação voltada para a Vida – a pedagogia da Vida. Ancorada no pensamento reichiano e loweniano, através de um estudo de caráter testemunhal, construo os fundamentos educativos desta pedagogia que, apesar de privilegiar a formação no contexto profissional e universitário brasileiro, amplia-se ideativamente para uma formação humana. Partindo do funcionalismo reichiano, me aporto na fenomenologia do testemunho sugerida por Pierron delineando o método de pesquisa. Procuro então situar o uso do testemunho no campo dos estudos humanos e educacionais, bem como o modo singular adotado nesta tese. Introduzido os fundamentos teóricos e metodológicos, passo a aprofundá-los de modo compreensivo. Demonstro o valor do corpo na formação humana e seus impactos nas relações pedagógicas no contexto acadêmico universitário em diálogo com minha própria trajetória de vida, dando prioridade às experiências formativas e profissionais, sem com isto cindir a vivência íntima de si mesmo. Aqui as noções de couraça, grounding, self e autorregulação auxiliam a tecer analises sobre um corpo cindido, aprisionado, fraturado, desenraizado de si mesmo que acompanha a formação profissional e acadêmica de nossos tempos, gerando sofrimento humano e significativas limitações a um conhecimento íntegro que contribua com os desafios sociais da Vida hoje. Neste cenário, procuro compreender a relevância da fé, do amor e da liberdade na relação pedagógica, como axiomas de uma ética da Vida Viva que sustentam nossa pedagogia de reparação e potencialização da Vida. Através destes axiomas encarnadas no próprio corpo, como aspectos vivos na existência, é possível enraizar em si mesmo, sentir a ligação profunda com a natureza íntima e mais ampla, sentir-se seguro nos vínculos, abrir-se amorosamente para um conhecimento profundo acerca da realidade e da verdade a partir de si mesmo, e, ser a si mesmo de modo mais libertário e integro. Contudo, esta pedagogia pelo próprio método testemunhal, como se revela, coloca-se como uma verdade frágil, construída por um humano fragilizado, passível de contraprovas e contraverdades. Deste modo, é na abertura e solidariedade da comunidade que atesta tal pedagogia da Vida, que podemos encontrar sua validade e crítica. / This doctoral thesis sets out to present a unique way of educating here deemed as a pedagogy of Life. First of all I present the vision of man, culture and nature as given in Reichian and Lowenian thought, which points towards a social critique and ideational search of Life as it is Lived (Viva Vida). Then I seek to situate my approach with the thinking of Reich and Lowen, their theoretical and epistemological influences as well as where such perspectives are situated in the field of education - a pedagogy that draws close to New School and historical-critical approaches, but it displays its uniqueness by emphasizing physical toil. Further on I place Reichian criticism with regard to an anti-life pedagogical model in our educational institutions. This study starts out from this background in order to build an alternative proposal for education focused on Life - the pedagogy of Life. Anchored in Reichian and Lowenian thought, by means of using a testimonial study of character, I build the educational foundations of this pedagogy which, despite foregrounding formation in the professional and university context of Brazil, is expanded ideationally towards a human formation. Based on Reichian functionalism, what is tackled is the phenomenology of testimony which was suggested by Pierron as a research method. I then seek to locate both the use of testimony in the field of human and educational studies, and the unique way of doing so adopted in this thesis. Having introduced the theoretical and methodological foundations, I move on to looking at them in depth and in a comprehensive manner. I demonstrate the value of the human body in human formation and its impacts on pedagogical relations in the academic university context in dialogue with the path of my own life. I give priority to formative and professional experiences, without thereby separating inner experience from oneself. Here the notions of body armor, grounding, self and self-regulation help to weave various analyses on a body that is split, imprisoned, fractured, and uprooted from itself. This is what accompanies professional and academic formation today, thus causing human suffering and significant limitations to integral knowledge and it is this which may well contribute to the social challenges of Life today. Against this backdrop, I seek to understand the relevance of faith, love and freedom in the pedagogical relationship as axioms of an ethics of Viva Vida which support our pedagogy of repairing and bringing out the potential of Life. Through these made flesh in our own bodies, as living aspects in existence, what can take root in oneself and be felt is the deep tie with intimate nature and one which is more ample, is feeling safe in relationships, is opening oneself lovingly to a deep knowledge of reality and truth starting with oneself, and, being with oneself in a more libertarian and integral way. However, this pedagogy, on account of its own testimony as is revealed, is placed as a fragile truth, built by a weakened human, and is subject to counter-proofs and counter-truths. Thus it is in the opening up and solidarity of the community that such a pedagogy of Life is attested to, and in which we can find its validity and critique.

The aim of this research is to analyse whether the educational materials available to teachers of history at secondary level in Uruguay and Argentina, are appropriate for the objective of  teaching the Holocaust through the emotional engagement of students with the content. More specifically, I argue that witness testimonies, when they are included in the materials and used as providers of meaning and insight, in complement to the historian narratives and not merely as decoration, have the potential to produce effective and durable learning through emotional engagement. This assessment is justified by Kieran Egan’s theory of education, which advances a cognitive development model that identifies stages determined by the tools of cognition that are most effective at the time. The stages corresponding to secondary level education highlight the value and effectiveness a humanized approach rooted in conceptual categories that allow the creation of schemas can have. This research will analyse syllabi and textbooks to verify whether these tools of cognition are engaged, through testimony, to provide meaningful learning. The method chosen to conduct this research is content analysis, which is used to test for the absence or presence of specific codes in texts. The results of this research yielded the conclusion that the materials fail to take advantage of witness testimony to provide emotional engagement, which contributes to the silencing of the voices of the victims in the narrative of the Holocaust.

Extant transitional justice literature examining processes and functions of the International Criminal Tribunal for the Former Yugoslavia have traditionally looked at the output and outcomes from an institutional level of analysis and have neglected to examine how the witness feels about his or her own participation in the process. This project provides deeper perspective from the individual level of analysis based on sequential phases of the testimony process lifecycle: the reason the witness decided to participate with the tribunal, the psychological effect of the testimonial process, and the satisfaction the witness had about their own contribution to the ICTY. I expound upon existing findings and confirm survivors of sexual assault testify more from personal reasons than out of altruistic motivations. I further examine the two competing theories that dominate the discussion of how the testimonial process normatively effects a witness and find demonstrable evidence to confirm either. I create and confirm an explanatory theory that addresses patterns of emotional states both prior to and after completion of testifying, providing a theoretical explanation of negative emotions reported by witnesses both before and after testifying. I also confirm that witnesses who identified being motivated to testify out of an obligation reported a stronger belief that their testimony helped contribute to finding justice while witnesses who participated seeking internal or personal closure believed their participation helped the tribunal establish the truth about the wars in the former Yugoslavia. These findings and information can help to inform best practices for future tribunal services as well as assist victim and witness policies.

[pt] A presente pesquisa analisa os conceitos de Revelação e História em Paul Ricoeur, mediados pelo testemunho, memória e narração. O método empregado é o dialético, visto que os dois temas ainda se mantêm em lados opostos no debate moderno. No polo do discurso religioso, a Revelação submete a história ao escrutínio teológico. No polo do discurso filosófico, a crítica histórica rejeita os conceitos transcendentais da teologia. O tema da Revelação é retomado no discurso do filósofo, não tanto para submeter a crítica histórica ao talante da teologia, mas para resgatar o caráter arreligioso da Revelação, que se efetiva na história da qual o homem é o sujeito. Para Ricoeur é necessário que a teologia da Revelação retome seu discurso originário, que não está no dogma e nas fórmulas teológicas, mas nos discursos bíblicos. As formas de discursos bíblicos designam a polifonia de testemunhos fundadores da religião judaica e cristã. Testemunhos inscritos na memória coletiva da tradição hebraica e cristã, que fundam ambas tradições por meio da narrativa. Portanto, é necessária uma compreensão dialética que ponha em tensão dialógica o polo da fé e o polo da razão; o horizonte da história e o horizonte da Revelação. A hermenêutica do testemunho e a teoria narrativa constituem assim os elementos de mediação dialética que, centradas na subjetividade da experiência histórica e salvífica do sujeito moderno, são capazes de unir história e Revelação numa dialética de sentido vivo, tanto no âmbito da história, quanto da teologia. / [en] This research analyzes the concepts of Revelation and History in Paul Ricoeur, mediated by testimony, memory and narration. The method employed is dialectical, since the two themes are still on opposite sides of the modern debate. At the center of religious discourse, revelation subjects history to theological scrutiny. At the pole of philosophical discourse, historical criticism rejects the transcendental concepts of theology. The theme of Revelation is taken up in the philosopher s speech, not so much to submit historical criticism to the bent of theology, but to rescue the non-religious character of Revelation, which takes effect in the history of which man is the subject. For Ricoeur it is necessary that the theology of Revelation resume its original discourse, which is not in dogma and theological formulas, but in biblical discourses. Biblical speech forms designate the polyphony of founding testimonies of the Jewish and Christian religion. Testimonies inscribed in the collective memory of the Hebrew and Christian tradition, which found both traditions through narrative. Therefore, a dialectical understanding that puts the pole of faith and the pole of reason in dialogical tension is necessary; the horizon of history and the horizon of Revelation. The hermeneutics of testimony and narrative theory thus constitute the elements of dialectical mediation that, centered on the subjectivity of the historical and salvific experience of the modern subject, are capable of uniting history and Revelation in a dialectic of living meaning, both in the context of history and of theology.