No description available.

No description available.

Matthew Groneman explores the dynamic nature of language through a series of poems broken into three thematically-linked sections. The first section includes poems about the natural world, scientific processes and technological innovation. The second section is centered around poems exploring American culture, from the nineteenth century to contemporary times. The final section explores the speaker's perceptions of self, particularly with regards to the speaker's masculinity relative to societal expectations thereof. The poems play with concepts of fluid semiotics by employing notions of the trickster as narrator in several poem, disrupting binaries and complicating the nature of meaning. Also utilized toward this end are formal variations, homophones and various sets of jargon

Thesis (M.A. (Folklore Studies)) --University of Limpopo, 2013 / The purpose of this study is to investigate whether human conduct and behaviour can be “seen” through the actions of trickster tales. This study focuses on how Bapedi people’s actions can be manifested in the actions of these tales. A variety of trickster tales will be used in trying to investigate the above claim. There will be some folktales that will be sampled from a variety of existing Literature. The sampled folktales will be brought together for analysis at the end of this study. The other folktales will be gathered from respondents. A number of respondents will be sampled through the snowballing technique. Each respondent will be interviewed through the face to face interview to gather more information in as far as folktales are concerned especially trickster tales. Gender sensitivity will be taken into cognizance when sampling the respondents in order to make the study more representative. Interviewees will be sampled from youth to senior citizens. Information gathered will thereafter be brought together with those collected from existing literature for creation of manuscripts. There manuscripts will thereafter be analysed through contend analysis technique.

Zugl.: Bielefeld, Univ., Diss., 2009

The capacity for creative thought is of utmost importance for the survival and furtherance of humanity. Luckily, creative thought is the most essential aspect of humanity; it is what defines us. Unfortunately, we have created a society that tries to make us forget that. I am building a body of work that encourages mindfulness and heightens awareness. Awareness of self and mindfulness in everyday activities are prerequisites to social and spiritual evolution. I want nothing less than to expand human consciousness. 108 Kōans occurred over a period of time that I devoted to maintaining a "beginner's mind." During that time, 108 evidences of this practice were produced. These are my kōans. They are events, observations, sounds, interventions, texts, images, scripts, objects, rearrangements, etc.--experiments in recontextualization that attempt to remind people of the ability they have to recontextualize their everyday. If we can become aware of our everyday habits and assumptions and experiences--the mundane thoughts and actions that make up the bulk of who we are--then we will realize that there are other ways of being that are available to us. This awareness will then extend to examinations of cultural, social, and institutional habits. People cannot imagine another way of existence for society until they can imagine another way of being themselves. We must become literate in the language of creativity. We must celebrate our self as one with the Universe and realize that the nature of the Universe is change.

No description available.

O presente trabalho analisa a construção da personagem malandra em dois contos da literatura brasileira: A volta do marido pródigo (1946) de Guimarães Rosa e Paulinho Perna Torta (1965) de João Antônio. O foco da análise incide na representação, respectivamente, culturalista e histórica do malandro pelos seus protagonistas. A construção da personagem malandra nesses contos corresponde à redução estrutural dessa figura na sociedade, seja como um tipo cultural, que, ideologicamente, representa o tipo simpático e cordial do brasileiro, ou como figura histórica, que se transformou na figura marginal e violenta do narcotraficante. / This paper discusses the construction of the roguish character in two tales of Brazilian literature: \"The Return of the Prodigal Husband\" (1946) by Guimarães Rosa, and \"Paulinho Bowleg\" (1965) by João Antônio. The focus of the analysis will concern mostly on the representation, respectively, culturalist and historical of the trickster by its protagonists. The construction of the roguish character in these tales corresponds to the structural reduction of this figure in society, either as a cultural type, which, ideologically, is the friendly and cordial kind of Brazilian, or as a historical figure who became the drug dealer\'s marginal and violent figure. Keywords: Tales, Roguish, Trickster, Guimarães Rosa, João Antônio

O presente trabalho analisa a construção da personagem malandra em dois contos da literatura brasileira: A volta do marido pródigo (1946) de Guimarães Rosa e Paulinho Perna Torta (1965) de João Antônio. O foco da análise incide na representação, respectivamente, culturalista e histórica do malandro pelos seus protagonistas. A construção da personagem malandra nesses contos corresponde à redução estrutural dessa figura na sociedade, seja como um tipo cultural, que, ideologicamente, representa o tipo simpático e cordial do brasileiro, ou como figura histórica, que se transformou na figura marginal e violenta do narcotraficante. / This paper discusses the construction of the roguish character in two tales of Brazilian literature: \"The Return of the Prodigal Husband\" (1946) by Guimarães Rosa, and \"Paulinho Bowleg\" (1965) by João Antônio. The focus of the analysis will concern mostly on the representation, respectively, culturalist and historical of the trickster by its protagonists. The construction of the roguish character in these tales corresponds to the structural reduction of this figure in society, either as a cultural type, which, ideologically, is the friendly and cordial kind of Brazilian, or as a historical figure who became the drug dealer\'s marginal and violent figure. Keywords: Tales, Roguish, Trickster, Guimarães Rosa, João Antônio

En este artículo, sostenemos que Cuniraya Huiracocha, Huatiacuri y Pariacaca, en su calidad de sujetos carentes, actúan como tricksters al tomar la figura de huacchas para obtener un objeto de deseo específico a través del cual se satisfaga su carencia: Cuniraya Huiracocha desea quedarse con la doncella Cahuillaca, lo cual conduce a la reorganización de la fauna andina; Huatiacuri, al incorporarse a un núcleo familiar, prepara la llegada de Pariacaca; y este último, al demostrar su poder y ser reconocido como deidad, busca instaurar y consolidar un orden nuevo regido por él mismo. Sobre esta base, exploramos un plan de salvación cristiano-andino por el paralelo existente entre Cuniraya y Dios Creador, Huatiacuri y Juan el Bautista, y Pariacaca y Jesús, en el cual comportarse como trickster ocupa un lugar central. / In this paper, I claim that Cuniraya Huiracocha, Huatiacuri and Pariacaca, which are lacking subjects, act as tricksters under the form of huacchas to obtain a particular object of desire through which their lack becomes fulfilled: Cuniraya Huiracocha tries to keep the maiden Cahuillaca, which leads to the reorganization of the Andean fauna; Huatiacuri, through his incorporation to a nuclear family, prepares Pariacaca’s arrival; and Pariacaca, through the demonstration of his power, and being recognized 318 Lexis Vol. XXXIX (2) 2015 and confirmed as deity, seeks to establish and consolidate a new regime, which he himself will rule. Based on this discussion, I explore a ChristianAndean plan of salvation due to the parallels between Cuniraya and the Creator God, Huatiacuri and John the Baptist, and Pariacaca and Jesus, where acting as trickster plays a crucial role.