Hériter d’un récit inédit d’expérience concentrationnaire revient à accepter le devoir moral de l’interpréter. Le comparer avec deux œuvres littérairement consacrées portant sur le même thème permet alors de réfléchir sur l’inéluctable transformation que subit un vécu traumatisant lorsque l’on tente de le verbaliser. Il s’agit en effet de dire et de transmettre une aporie. C’est pourquoi le recours réussi à la métaphore apparaît comme le moyen le plus efficace de doter ce morceau de vie par nature indicible d’une rhétorique convaincante. Par conséquent, il faut transposer le vécu pour parvenir à le dire, mais aussi donner à voir un passé qui ne remonte à la conscience qu’en images, tout en affirmant ses références à un réel inscrit dans l’Histoire. Pour faire aboutir une telle entreprise, il s’agit donc d’élaborer une fiction à partir d’une réalité vécue, de la doter d’un mode d’écriture au pouvoir visualisant, et enfin d’y introduire une dialectique interne susceptible de déclencher chez le lecteur une réflexion éthique. En effet, la vérité du témoignage reste tributaire d’une identité qui ne se construit qu’à l’occasion de la mise en récit. De plus, le texte est confectionné au présent et à partir de simples traces mémorielles. Enfin même si l’historiographie en valide les références, il en demeure une part obscure qui échappera toujours au langage articulé. Ce questionnement sur ce qui peut donner au témoignage concentrationnaire sa force d’impact conduit ainsi à suggérer que, le camp ayant été vécu comme expérience de la défiguration, seule son inscription dans une poétique de l’incarnation susceptible de rendre à la lettre morte sa puissance explosive aidera le rescapé à reconquérir un visage. / Inheriting the unpublished story of a concentration camp experience implies accepting the moral duty of its interpretation. Comparing it with two others literary works on the same topic allows to build a reflection about the inevitable transformation undergone by a traumatic experience when you attempt to verbalize it. In effect, that comes down to say and convey an aporia. That is why resorting successfully to metaphor seems to be the most efficient way to endow this piece of life, unspeakable by itself, with a convincing rhetoric. Therefore, it is necessary to transpose the experience in order to manage to tell it, but also to make visible a past that comes back to conscience only in the form of pictures, while asserting its references to a reality inscribed into History. To succeed in such an attempt, the method consists first in elaborating a fiction from a lived reality, then in giving its writing a power of visualisation, and eventually in introducing into it an internal dialectic capable of causing in the reader the uprising of an ethical reflection. In fact, the truth of any testimony remains tributary of an identity that is built only at the occasion of a storytelling. Moreover, the text is written in the present and from mere memorial marks. Finally, even when History gives validation to its references, a dark part remains, which will always escape the articulated language. This questionning about what may give the concentration camp experience its strenght of impact then leads to suggest that, since the camp has been lived as an experimentation of defiguration, it is only by inscribing it into a poetic of incarnation, capable of restituting to the dead letter its explosive power, that the survivor will be able to reconquer a human face.

The overall aim of this thesis is to illuminate meanings of the relation between human beings, technology and care, as narrated by critical care nurses and people in need of home mechanical ventilation (HMV). The data are based on narrative research interviews with six intensive care nurses (I), 13 people who were about to start HMV (II), these 13 people were interviewed for a second time six to eight months after HMV had started (III), and nine persons with more than two years HMV experience (IV). The text was analysed using a phenomenological-hermeneutic research method as described by Lindseth and Norberg. The method is developed from the writings of the French philosopher Paul Ricoeur. The findings illuminate meanings of nursing care in an intensive care unit (I) as undertaking the role of advocacy as a caring response to another human being. The basic condition for this caring response depends on the nurses' openness and sensitivity to the needs of patients or patients' next of kin. The nurses were aware of the influence of technology and tried to modify its negative effects. Meanings of becoming dependent on HMV (II) are interpreted and metaphorically expressed as "to get one's breath" and "to hold one's breath" respectively. On the one hand, breathing ensures the cellular oxidation process within the body, but on the other hand there can be "shortness of breath" in "spiritual breathing", and starting HMV will influence patients' whole life situation, body and spirit. After using a ventilator six to eight months, meanings of a life dependent on a ventilator was interpretd as either a closure or an opening of the lived body to oneself, other people and the world. This interpretation is illustrated by two images. A life on a ventilator at home is not to be seen as static being. On the contrary, it is a being which moves and changes over time. Being dependent on a ventilator and living at home, as narrated by adults with more than two years of HMV experience (IV), was interpreted as being able to rise above yourself and your personal boundaries in order to live a good life. These meanings are bound up with experiencing a vital force and interdependency, and despite fragility being able to reach others and the outside world. Design and function of technology had an impact on the lived body. The comprehensive understanding of the four articles (I-IV) unfolded meanings of the relation between human beings, technology and care, as an interchange and a creation of physical and spiritual energy among humans and between human and technology. It could be an experience of the lived body being filled with as well as emptied of energy. This interpretation points at a call for the caring personnel to be attentive and to listen to the voices of the lived body in health and illness, and to bear witness to those who suffer. Technology acts between the person and the world and in order to be embodied, technology must be "transparent", i.e. beautiful and fit to its use.

This study investigates middle school students’ interest in learning about the Holocaust, which methods are the most effective at teaching the Holocaust and how the testimony of Holocaust survivors can be retold to the next generations of middle school students. In order to answer these research questions, my study uses surveys with three classes of current middle school students in Greater Victoria, British Columbia, a focus group with graduate students at the University of Victoria and an interview with Larissa Weber, the director of the Anne Frank Exhibition in Berlin. These quantitative and qualitative results are analyzed using a mixed methods approach. The middle school students’ perceptions regarding effective educational methods when teaching the Holocaust in my limited sample (n=77 in the first survey and n=58 in the second survey) suggest that there is a connection between personal narrative and empathy when teaching the Holocaust in middle school classrooms. These findings are contextualized with a summary of the history of Holocaust education in Canadian public schools and a discussion regarding the role of empathy in learning about the Holocaust. / Graduate / 0515 / 0311 / 0534 / natashaw@uvic.ca

Este proyecto de investigación se caracteriza como estudio histórico-etnográfica basado en estudios de casos de la vida cotidiana de nueve mujeres en Valparaíso y Viña del Mar durante la dictadura chilena, analizando el testimonio de los efectos del régimen autoritario en la vida cotidiana de estas mujeres chilenas entre 1980 y 1987. La metodología se radica firmemente en el método etnográfico con entrevistas semi-abiertas y el análisis del discurso de los relatos. En la metáfora de la arpillera (un tapiz anónimo cosido en lona ensamblado a partir de piezas de tela que muestra escenas de la vida cotidiana o protesta la dictadura de Pinochet), trozos y pedazos de experiencia se juntan en el encima de la lona de la historia para dar forma al testimonio de vida la vida cotidiana. Este proyecto se centra en tres aspectos diferentes de la relación entre el Estado autoritario y la vida cotidiana: las técnicas de gobernabilidad (macro), narraciones de silencio y miedo (micro) y trayectorias narrados (espacial), el último inspirado por el ensayo Halbwachs en caminar por la ciudad. Para cerrar, la relevancia del estudio se destaca por el intento de comprender el efecto de un estado autoritario en el sujeto femenino y las respuestas y adaptaciones que las mujeres chilenas adoptaron en la vida privada y pública mediada por la violencia y el miedo bajo dictadura. La dialéctica del acontecimiento y la rutina de la vida cotidiana bajo la dictadura se unen en las memorias narradas, mediada por el presente vivido, lo cual permite una reflexión sobre la cuestión de la alteridad en la sociedad chilena. / The research project is characterized as a historical-ethnographic study based on case studies of the everyday lives of nine women in Valparaíso and Viña del Mar during the Chilean dictatorship, analyzing testimony of the effects of the authoritarian regime on the everyday life of Chilean women between 1980 and 1987. The methodology is firmly rooted in the ethnographic method with semi-open interviews and discourse analysis of the narratives. In the metaphor of the arpillera (an anonymous tapestry sewn on canvas constructed out of pieces of cloth showing scenes of everyday life or protesting the Pinochet dictatorship), scraps and pieces of experience are sewn onto the canvas context of history to shape the testimony of lived everyday life. This project focuses on three different aspects of the relationship between authoritarian state and everyday life: techniques of governmentality (macro), narratives of silence and fear (micro), and narrated trajectories (spatial) inspired by Halbwachs’ essay on walking the city. To close, the study’s relevance is highlighted by the intent to understand the effect of an authoritarian state on the female subject and the responses and adaptations that Chilean women adopted in private and public life shaped by violence and fear. The dialectics of event and routine of everyday life under dictatorship are thus stitched together in memory, mediated by the women’s lived present, facilitating a closing reflection about alterity in Chilean society.

Le Pérou a sombré pendant vingt ans dans un climat de violence politique, opposant des groupes subversifs, comme le Sentier Lumineux, à l’armée péruvienne. Ce conflit a causé la disparition de 70 000 personnes, majoritairement des paysans andins quechuaphone. Poussés à fuir pour survivre, ils ont dû abandonner leurs terres pour migrer dans des centres urbains où l’adaptation n’a pas toujours été facile. C'est pourquoi on remarque, dès les années 90, avec la mise en place d'une politique de repeuplement par Fujimori, un retour des paysans dans leur communauté. Le retour, et par conséquent le déplacement, ont généré une nouvelle dynamique dans les communautés et perturbé les relations sociales. Les liens de confiance ont été rompus, les liens sociaux brisés et sont remplacés par un ressentiment qui déstructure l’organisation des communautés et principalement celle de Cayara. Le traumatisme pesant incite les Cayarinos au silence. Un silence qui ne peut être associé à l’oubli, mais qui a pour fonction de protéger les générations futures des horreurs du passé. Tout traitement de la souffrance causé par la violence suppose une politique de la mémoire. À cette mémoire silencieuse, que je qualifierai de traumatique s’oppose une mémoire active qui opère dans la ville d'Ayacucho. Les hommes représentant 80% des disparus, ce sont les femmes qui ont dû prendre en charge la gestion des communautés, en assumant de nouvelles responsabilités. Ce sont elles qui se sont battues pour amener la paix en dénonçant les horreurs commises. Et ce sont elles qui aujourd’hui luttent pour préserver la mémoire du conflit, afin que celui-ci ne se répète pas. À l’inverse du silence des communautés, à Ayacucho les femmes agissent activement, ce qui nous amène à penser que la transmission de la mémoire passerait par une spécialisation de celle-ci. On qualifierait la mémoire vive, de mémoire féminine. / For the last two decades, Peru has fallen into a stream of political violence, opposing subversive groups, as the Shining Path, to the Peruvian army. This conflict has caused the disappearance of 70 000 people, mostly Andean quechuaphone peasants. To survive, they had to flee, and give up their land to migrate in big urban centers where adaptation was never easy. Thus we observe, from the 90s, especially with the Fujimori's repopulation policy, a return of peasants to their community. This return, and the migration it involves, has created a new dynamic in the communities and has disturbed social relations. Trust and social ties have been broken and replaced by a resentment that fractures the organization of the communities, mostly the community of Cavara. The burden of trauma has pushed Cavarinos into silence, a silence that does not mean forgetting, but whose function is to protect future generations from the horrors of the past. Dealing with suffering caused by violence supposes a way of handling memory. This silent, traumatized memory, is opposed to an active memory that operates in the city of Ayacucho. As men represent 80% of those lost, women had to take charge of running the communities by taking new responsabilities. Women who fought to bring back peace by denouncing the horrors committed in the past. Women who today fight to preserve the memory of the conflict, to prevent its repetition. In conrast to the silence of the peasant communities, the women of Ayacucho are actively implicated, in a way that leads me to think that memory transmission happens through a specialization that we would describe as a living, feminine memory. We would qualifie it as a living memory, a feminine memory. / Perú vivió durante veinte años en un ambiente de violencia política, oponiendo grupos subversivos, como el Sendero Luminoso, al ejército peruano. Este conflicto causó la desaparición de 70 000 personas, mayoritariamente de campesinos andinos quechuas. Teniendo que huir para sobrevivir, ellos tuvieron que abandonar sus tierras para migrar a los grandes centros urbanos en donde la adaptación no fue siempre fácil. Es por ello que desde los años 1990 se presenta un retorno de los campesinos a su comunidad, particularmente a partir de la aplicación de una política de reasentamiento por Fujimori. El retorno, y por consecuencia el desplazamiento, generaron toda una nueva dinámica en las comunidades y perturbaron las relaciones sociales. Las relaciones de confianza se rompieron, las relaciones sociales fueron afectadas y remplazadas por un resentimiento que desestructura la organización de las comunidades y principalmente la comunidad de Cayara. El traumatismo pesante incita a los Cayarinos al silencio. Un silencio, que no puede ser asociado al olvido, sino que cumple la función de proteger a las generaciones futuras de los horrores del pasado. Todo tratamiento del sufrimiento causado por la violencia supone una política de la memoria. A esta memoria silenciosa, que yo calificaría de traumatismo, se opone una memoria activa que opera en la ciudad de Ayacucho. Los hombres representan el 80% de los desaparecidos. Fueron las mujeres quienes debieron hacerse cargo de la gestión de las comunidades, asumiendo nuevas responsabilidades. Fueron ellas quienes pelearon por traer la paz, denunciando los horrores cometidos. Son ellas, quienes hoy luchan por preservar la memoria del conflicto, para que este no se repita. Contrariamente al silencio de las comunidades, en Ayacucho las mujeres están activas, lo que nos lleva a pensar que la transmisión de la memoria pasaría por una especialización de la misma. Podríamos calificar la memoria viva, de memoria femenina.

Thesis (Ph. D.)--Miami University, Dept. of English, 2004. / Title from second page of PDF document. Includes bibliographical references (p. 140-165).

Esta pesquisa tem como objetivo testar os critérios da técnica de Análise de Conteúdo Baseada em Critérios (Criteria-Based Content Analysis – CBCA) em relatos comuns de adultos, visando verificar quais critérios são mais frequentes em relatos verdadeiros. Trata-se de um estudo preliminar para futura elaboração de técnica de avaliação da credibilidade do testemunho, a ser utilizada para auxiliar as avaliações psicológicas das entrevistas realizadas nas perícias com adultos. Foram realizadas 46 entrevistas com relato livre e perguntas abertas com adultos a partir de 18 anos e escolaridade mínima de ensino médio, propondo-se 3 tarefas: 2 relatos (um verdadeiro e um falso) e a aplicação da Escala Fatorial de Neuroticismo - EFN. Na análise das entrevistas, obteve-se como resultados que os critérios “5: Descrições de interações” e “8: Detalhes não-usuais” são significativamente mais presentes nos relatos verdadeiros. Os resultados da EFN não mostraram diferenças significativas entre os participantes em função do nível de ansiedade. Os itens significativos para a verificação da credibilidade do testemunho poderão ser futuramente utilizados em novas pesquisas que explorem a análise das versões apresentadas à perícia criminal oficial durante a reprodução simulada dos fatos, após serem testados, em novas pesquisas específicas frente à veracidade na técnica pericial. / This research aimed to test the criteria of the Criteria-Based Content Analysis - CBCA technique in common reports of adults to ascertain which are the most frequent in true reports. It is a preliminary study to allow future elaboration of technical assessment of witness credibility to be used to assist psychological assessments in forensic interviews with adults. For this purpose, 46 free reports and open questions interviews with adults with minimum age of 18 years and at least high school education were made. Three tasks were proposed: to tell two stories (one true and one false) and to answer the Factorial Scale of Neuroticism - EFN. The analysis of the interviews showed that criteria “5: description of interactions” and “8: non-usual details” were significantly more frequent in true reports. The results of the EFN did not show significant differences among the participants based on the level of anxiety The significant items for checking the credibility of the testimony can be further explored in new research to explore the analysis of the versions presented to the crime scene investigators during reconstruction, after being tested in specific new research on expert technical veracity.

[pt] O trabalho tem como objetivo a compreensão do texto discursivo de Jo 5,1-47, como uma unidade temática, a partir da perspectiva de seu caráter comunicativo. O texto de Jo 5,19-47 não tem recebido o tratamento requerido no contexto do quarto evangelho. Surge daí a necessidade de ser investigado a partir de uma nova abordagem. A escolha de uma proposta metodológica de aproximação ao texto bíblico como literatura levou a tomar como instrumento de mediação a pragmalinguística em sua vertente comunicativa. O discurso de Jo 5,19-47, com sua afirmação da unidade de ação do Pai e do Filho, testemunhada por sua Palavra de vida eterna (v. 24), é de máxima importância para toda a teologia do Evangelho, não só por oferecer o substrato teológico que sustentará o desenvolvimento progressivo da doutrina da teologia da encarnação, mas também porque é o texto que, em larga escala, oferece ao leitor a chave da compreensão do mistério da filiação divina para sua confissão de fé em Jesus como Messias e Filho de Deus (Jo 20,31). / [en] This work aims to attain understanding of the discursive text of John 5, 19-47 as a thematic unity from the perspective of its communicative aspect. The text of John 5, 19-47 has not been receiving proper treatment in the context of the Fourth Gospel. Thus the need to investigate it under a new approach. The choice of a methodological proposal to approach the biblical text as literature led to the use of the communicative aspect of the pragmalinguistic method as the instrument of mediation. The discourse in John 5, 19-47, which affirms the unity of action between the Father and the Son, testified by His Word of eternal life (verse 24), is of the utmost importance for the theology of the Gospel. It not only provides the theological substrate that will support the continuous development of the doctrine for the theology of Incarnation, but it also offers the reader the key to broadly understanding the mystery of divine sonship for his/her confession of Jesus as the Messiah and Son of God (Jo 20,31).

A fim de compreender como um narrador que tem tendência para a perspectiva única e para o monólogo permite que outras vozes se manifestem a ponto de serem ouvidas pelo leitor, o presente trabalho busca uma articulação entre o romance moderno e o testemunho. Entretanto, antes desta análise, foi proposta uma breve revisão sobre a produção literária brasileira na década 70, destacando-se o isolamento da obra Lavoura Arcaica em relação ao contexto literário daquela época. Ainda nesta parte inicial há a recuperação da fortuna crítica a respeito da obra de Raduan Nassar. Tendo em vista a complexidade do romance nassariano, no segundo capítulo, foi contemplado o ponto de vista de alguns teóricos literários - Mikhail Bakhtin, Problemas da poética de Dostoiévski (2002), Theodor Adorno, Posição do narrador no romance contemporâneo (1983) e Anatol Rosenfeld, Reflexões sobre o romance moderno (1985) - que, de certo modo, dialogam a respeito do papel do romance moderno. Ressalta-se, então, do estudo bakhtiniano, a noção de dialogismo que permite autonomia às personagens porque a partir dela o homem pode ser visto em sua multiplicidade e imprevisibilidade; de Anatol Rosenfeld, a negação do realismo ou o desmascaramento do mundo epidérmico do senso comum e de Theodor Adorno, a crise da objetividade. A noção de testemunho apresentada por Márcio Seligmann-Silva (2006) é vista como uma adaptação estética pertinente a um mundo já ciente da frágil condição humana. O último capítulo está dividido em três subcapítulos. No primeiro, observa-se como André foi capaz de inverter a lógica paterna, constituindo-se no elemento deflagrador que ocasionou o fim de uma forma fechada e orgânica de família patriarcal. No segundo, mostra-se como o André narrador, que surge com a morte do André personagem, acolhe e resgata, principalmente, a voz do pai e a dos irmãos. Enquanto sobrevivente, há o transbordamento do seu mundo interior e a sua evidente fragmentação. No terceiro, constata-se como a adoção de uma prosa poética pode ser vista como uma forma de conciliar a necessidade e a impossibilidade de se narrar algo que transcende a verossimilhança e que se instaura como um trauma. Foi também ressaltado que uma concepção artística que deixa vir à tona as contradições inerentes à modernidade é fundamental para se narrar em um mundo carente de sentido. / In order to understand how a narrator which has a tendency to the single perspective and to the monologue allows other voices to show to the point of being heard by the reader, this paper seeks after an articulation between the modern novel and the testimony. However, before this analysis, it proposes a brief review of the Brazilian literature from the 1970s. The isolation of the work Lavoura Arcaica is pointed out in relation to the literary context of the period. In this initial section there is also a recovery of the criticism regarding Raduan Nassar's work. Taking the complexity of Nassar's novel into account, in the second chapter, this work comprises the point of view of some literary theorists - Mikhail Bakhtin, Problemas da poética de Dostoievski (2002), Theodor Adorno, Posição do narrador no romance contemporâneo (1983), and Anatol Rosenfeld, Reflexões sobre o romance moderno (1985) - who, in a way, dialogue over the role of the modern novel. Afterwards, it is highlighted the conception of dialogism which empowers autonomy to the characters from Bakhtinian studies, because from this independence the man can be seen in his plurality and unpredictability; the negation of realism or the act of removing the mask from the epidermal world of the common sense is pointed out from Anatol Rosenfeld; and the objectivity crisis from Theodor Adorno. The conception of testimony presented by Márcio Seligmann-Silva (2006) is seen as an appropriate aesthetic adaptation to a world which is already aware of the fragile human condition. The last chapter is divided in three subchapters. In the first subchapter, it is observed how André has been able to invert the paternal logics, consisting of the turning point responsible for the end of the organic and closed pattern of the patriarchal family. In the second subchapter, it is shown how André the narrator, emerging from the death of André the character, receives and rescues mainly the voice of his father and his brothers. As long as a survivor, there is an overflow of his inner world and his evident fragmentation. In the third subchapter, it is testified how the adoption of a poetic prose can be seen as a way of conciliating the necessity and the impossibility of narrating something that transcends the verisimilitude and sets up as a trauma. It is also emphasized that an artistic conception which allows contradictions inherent to the modernity to come to the surface is essential to narrate a world which is destitute of sense.

This study was conducted with the aim to research guidelines for uniformed members, detectives, and public witnesses, for use in testifying in court. The researcher reviewed relevant literature, both national and international, in order to gain an in-depth understanding of the research problem. The researcher conducted the research on the basis of an empirical design, be-cause it involved going out into the field and ascertaining the personal experiences and knowledge of the participants. The explicit design was considered the most suitable for this research, because the researcher put everything in the open by checking the weak points and the strong points regarding testifying in court. This means that everything was made open, even police testimony. / Police Practice / M. Tech. (Forensic Investigation)