Thesis (Doctoral)--Université de la Sorbonne nouvelle, Paris III, 1990. / "Le divan de Yunus Emre": p. [313]-577. Includes bibliographical references (p. 109-111).

Texte remanié de: Th. [nouveau régime]--Orient et monde arabe--Paris 3, 1990. / Le vol. 3 de la th. comportant les fac-sim., transcription et trad. de trente poèmes est remplacé par la trad. en français de l'oeuvre complète de Yunus Emre.

Thesis (Doctoral)--Université de la Sorbonne nouvelle, Paris III, 1990. / "Le divan de Yunus Emre": p. [313]-577. Includes bibliographical references (p. 109-111).

Thesis (M.S.)--University of Nevada, Reno, 2008. / "August, 2008." Includes bibliographical references (leaves 71-74). Online version available on the World Wide Web.

Based on four years of ethnographic and archival research, this dissertation examines the pedagogical role of Sufi poetry (ilahi) in a transnational Sufi order, the Qadiri Rifa'i Tariqa (QRT). Extensive interviews in the United States, Mauritius, and South Africa (2008) are augmented by Skype, email, and telephone discussions conducted in Great Britain, France, Bosnia, Mexico, and Canada. Analysis of nearly twenty years of audio taped Sufi discourse and performance reveals how Sufi poetry enacted in ritual gatherings permeates everyday life. The study opens with a close examination of a poetic couplet from Yunus Emre (d. 1320), demonstrating that poetry is not merely a secondary aesthetic aspect of Sufism - as has often been argued - but is a critical component in the embodied transmission of Sufi knowledge. Chapter One presents Fredrik Barth's separation of knowledge into three dynamic faces - ideas and assertions, media representation, and social distribution - as the theoretical basis for analysis of the particular QRT understanding of the role of Sufi poetry. Chapter Two presents the evolution of the QRT from its roots in Turkey into a transnational order. It also takes a closer look at the Shaykh's singing of two ilahis in South Africa triggered by local tensions both in and outside the order. The transnational character of QRT dislocates this poetic repertoire from its Turkish origins, thereby broadening the logocentric scope of previous scholarly analyses. Chapter Three describes the formation of the current QRT poetic corpus, drawing from Mikhail Bakhtin's writings on translation, heteroglossia, internally persuasive and authoritative discourse, and intertextuality. Chapters Four and Five outline the epistemological, ontological, and cosmological assertions of the poetry. They focus on the specific experiential and embodied appropriation and production of spiritual enlightenment (marifet) by revealing how poetry enters the bodies of QRT members as philosophy, sound, and rhythm in conversation and companionship (sohbet) and in ecstatic ritual (zikr). In conclusion, the Shaykh is shown to be a poetic corpus - an expressive and creative body of Sufi knowledge - responding to particular socio-historical contexts. It is this state of knowledge that the murid (disciple), through love, is asked to assimilate (fana').

Desde o estabelecimento do capitalismo e formação do estado moderno, discussões sobre as desigualdades resultantes da forma como a maioria das sociedades contemporâneas se organizam econômica e socialmente são frequentes. Sen (2008) afirma que é necessário que se repense os processos de geração e distribuição de renda. A desigualdade econômica crescente apresenta-se como um dos principais problemas sociais da atualidade, sendo uma das principais causas de outros problemas colaterais como violência, desigualdade de gênero, pobreza, entre outros. Assim, a maneira de pensar e o modo de gerir as organizações exerce um papel fundamental. Neste contexto, o presente trabalho tem como objetivo geral investigar como práticas de gestão em organizações do Terceiro Setor, Empreendimentos de Economia Solidária e Negócios Sociais - Modelo Yunus, podem contribuir para minimizar o problema da desigualdade social no Brasil. Para atingir este objetivo, foi realizado um estudo exploratório, com entrevistas em profundidade, análise documental e registros em arquivos, incluindo uma incubadora de economia solidária e uma aceleradora de negócios sociais - modelo Yunus, além de seis empreendimentos sociais, sendo dois do terceiro setor, dois da economia solidária e dois negócios sociais - modelo Yunus. Os dados obtidos foram comparados, buscando encontrar padrões comuns e aspectos conflitantes em cada uma das experiências. Privilegiou-se metodologicamente a análise de conteúdo como técnica central do estudo. Como resultado, chegou-se a um comparativo entre as principais práticas de gestão adotadas nos três modelos, em relação à motivação para empreender, hierarquia e entrada de novos trabalhadores, remuneração e propriedade, transparência, aspectos formativos internos e difusão dos princípios praticados e viabilidade financeira. Por fim, concluiu-se que as três vertentes possuem potencialidades a serem exploradas no combate à desigualdade, sendo a economia solidária com maior potencial de transformações estruturais, os negócios sociais com maior potencial de crescimento e desenvolvimento, e o terceiro setor com maior potencial de resolução de problemas sociais pontuais, mostrando-se limitado em relação a transformações estruturais. / Since the establishment of capitalism and the modern state formation, there are frequent discussions about the inequalities resulting of the way that most contemporary societies organize themselves economically and socially. Sen (2008) states that it is necessary to rethink the processes of income generation and distribution. The increase of economic inequality is one of the most important social problems nowadays, being the cause of collateral problems such as violence, gender inequality, poverty, and others. Thereby, the ways of thinking and managing organizations play a fundamental role. In this context, the objective of the present work is to investigate how management practices in organizations of the third sector, solidarity economy endeavors and social businesses (Yunus model), can contribute to minimize the problem of social inequality in Brazil. To achieve this goal, the authors conducted an exploratory research with in-depth interviews, document analysis and archival records, including a solidarity economy incubator and a social business accelerator (Yunus model), as well as six social enterprises - two from the third sector, two of the solidarity economy, and two social businesses (Yunus model). In order to find common patterns and conflicting aspects in each of the experiments, the authors compared data obtained. The main technique used was content analysis. As a result, the study presents a comparison between the main management practices adopted in the three models, regarding to the motivation to undertake, hierarchy and new employees entry, remuneration and ownership, transparency, internal formative aspects, diffusion of their principles and financial viability. Finally, the authors concluded that the three models have potential to be exploited in the fight against inequality. Solidarity economy presents greater potential for structural transformations, social businesses for growth and development, and the third sector for resolution of specific social problems, but limited in relation to structural transformations.

Desde o estabelecimento do capitalismo e formação do estado moderno, discussões sobre as desigualdades resultantes da forma como a maioria das sociedades contemporâneas se organizam econômica e socialmente são frequentes. Sen (2008) afirma que é necessário que se repense os processos de geração e distribuição de renda. A desigualdade econômica crescente apresenta-se como um dos principais problemas sociais da atualidade, sendo uma das principais causas de outros problemas colaterais como violência, desigualdade de gênero, pobreza, entre outros. Assim, a maneira de pensar e o modo de gerir as organizações exerce um papel fundamental. Neste contexto, o presente trabalho tem como objetivo geral investigar como práticas de gestão em organizações do Terceiro Setor, Empreendimentos de Economia Solidária e Negócios Sociais - Modelo Yunus, podem contribuir para minimizar o problema da desigualdade social no Brasil. Para atingir este objetivo, foi realizado um estudo exploratório, com entrevistas em profundidade, análise documental e registros em arquivos, incluindo uma incubadora de economia solidária e uma aceleradora de negócios sociais - modelo Yunus, além de seis empreendimentos sociais, sendo dois do terceiro setor, dois da economia solidária e dois negócios sociais - modelo Yunus. Os dados obtidos foram comparados, buscando encontrar padrões comuns e aspectos conflitantes em cada uma das experiências. Privilegiou-se metodologicamente a análise de conteúdo como técnica central do estudo. Como resultado, chegou-se a um comparativo entre as principais práticas de gestão adotadas nos três modelos, em relação à motivação para empreender, hierarquia e entrada de novos trabalhadores, remuneração e propriedade, transparência, aspectos formativos internos e difusão dos princípios praticados e viabilidade financeira. Por fim, concluiu-se que as três vertentes possuem potencialidades a serem exploradas no combate à desigualdade, sendo a economia solidária com maior potencial de transformações estruturais, os negócios sociais com maior potencial de crescimento e desenvolvimento, e o terceiro setor com maior potencial de resolução de problemas sociais pontuais, mostrando-se limitado em relação a transformações estruturais. / Since the establishment of capitalism and the modern state formation, there are frequent discussions about the inequalities resulting of the way that most contemporary societies organize themselves economically and socially. Sen (2008) states that it is necessary to rethink the processes of income generation and distribution. The increase of economic inequality is one of the most important social problems nowadays, being the cause of collateral problems such as violence, gender inequality, poverty, and others. Thereby, the ways of thinking and managing organizations play a fundamental role. In this context, the objective of the present work is to investigate how management practices in organizations of the third sector, solidarity economy endeavors and social businesses (Yunus model), can contribute to minimize the problem of social inequality in Brazil. To achieve this goal, the authors conducted an exploratory research with in-depth interviews, document analysis and archival records, including a solidarity economy incubator and a social business accelerator (Yunus model), as well as six social enterprises - two from the third sector, two of the solidarity economy, and two social businesses (Yunus model). In order to find common patterns and conflicting aspects in each of the experiments, the authors compared data obtained. The main technique used was content analysis. As a result, the study presents a comparison between the main management practices adopted in the three models, regarding to the motivation to undertake, hierarchy and new employees entry, remuneration and ownership, transparency, internal formative aspects, diffusion of their principles and financial viability. Finally, the authors concluded that the three models have potential to be exploited in the fight against inequality. Solidarity economy presents greater potential for structural transformations, social businesses for growth and development, and the third sector for resolution of specific social problems, but limited in relation to structural transformations.

<p>In course of time the role of the individual being has become increasingly important in the fight against poverty. Through its microcredit programmes, the organization Grameen Bank offers “aid to self-help” to poor women on the countryside in Bangladesh. The purpose of this essay is to investigate how participation in Grameen’s microcredit programmes can affect these women’s social situation and working situation. In order to achieve the purpose the following questions have been formulated: How does microcredit affect women’s self-esteem, influence in the household, and exposure to domestic violence? How does microcredit affect women’s occupational situation, to what extent do they have control over their loans, and how is microcredit regarded in comparison with permanent jobs, as a way to reduce poverty?</p><p>The research, which has been carried out as a qualitative text analysis, shows that Grameen plays an important role when it comes to improving women’s living conditions. The access to microcredit helps women increasing their working activity as well as their self-esteem and influence in the household. However, microcredit does not merely create positive consequences. There are cases where microcredit increases the risk of domestic violence. Often the loans are transferred within the household, and then controlled by men. In addition, women’s use of microcredit is still confined to activities traditionally performed by women. These factors are important to consider when evaluating Grameen’s programmes, since they counteract Grameen’s vision of creating development for women.</p>

Credito deriva etimologicamente da “credere”, cioè avere fiducia, confidare. Chi già possiede molto dimostra facilmente di essere in grado di restituire un prestito e di conseguenza non fa fatica ad ottenerlo. Chi invece non dispone di risorse finanziarie adeguate, chi non è “bancabile” viene escluso. È qui che entra in gioco la fiducia, perché ci si può sentire garantiti anche solo dalla conoscenza personale del debitore, dalla sua storia creditizia. Si parla in questi casi di garanzia solidale, alternativa. Se il credito è “micro”, la fiducia invece è “macro”. Oltre alla fiducia nel concetto di microcredito ci sono una serie di ingredienti fondamentali che non possono mancare. Innanzitutto ci deve essere un prestito di piccole dimensioni. Poi ci deve essere uno scopo diverso dal semplice consumo: l’avvio di attività produttive e commerciali, un aiuto a superare particolari e temporanee situazioni di crisi che possa fornire delle risorse minime fondamentali per interrompere il circolo della povertà e del necessario ricorso all’usura. Il microcredito che è nato nei Paesi sottosviluppati si è esteso rapidamente anche nelle economie moderne. Anche il legislatore italiano nel 2010 ha introdotto nell’ordinamento nazionale una disciplina del microcredito. Tuttavia ricondurre all’interno degli schemi bancari tradizionali uno strumento così complesso come il microcredito che unisce in sé aspetti non solo finanziari ma anche e soprattutto etici può risultare riduttivo e rischia di vanificare i risultati raggiunti fino ad oggi nella prassi. Anche nel settore agricolo il microcredito può costituire un valido aiuto per lo sviluppo. Le regole e la logica del microcredito se funzionano bene nelle economie rurali dei Paesi sottosviluppati, come dimostrato dai diversi progetti posti in essere ad esempio in Uganda, fanno più fatica ad essere recepite nelle economie moderne, soprattutto in ambito agricolo dove le caratteristiche stesse dell’attività da finanziare e gli ingenti capitali iniziali necessari rendono lo strumento del microcredito poco utilizzabile. Tuttavia occorre puntare sullo sviluppo di questo strumento che ha dimostrato di avere numerosi punti di forza che possono davvero costituire un valido strumento di lotta alla povertà anche nelle economie moderne. / Credit derives etymologically from "believe". People who have money can easily demonstrate to be able to repay a loan and therefore not is hard to get it. Those who do not have adequate financial resources, those who are not "bankable" are excluded. If the credit is "micro", trust instead is "macro". In addition to trust, in the concept of microcredit there are a number of essential ingredients that can not miss. First, there must be a loan small. Then, the start of production and business activities can help to overcome individual temporary crisis situations that may provide minimal resources essential to stop the cycle of poverty . Microcredit who was born in underdeveloped countries has expanded rapidly in modern economies. Even the Italian legislature in 2010 adopted national discipline of microcredit. However, it’s hard to find the rules to regulate the microcredit and the risk is to delete the results achieved in practice. Even in agriculture microcredit can be a valuable aid for development. The rules and logic of microcredit work well in rural economies of developing countries, as shown by several projects for example in Uganda, but in modern economies the characteristics of the activities and the enormous initial capital required make the instrument of microcredit little usable. However the development of this tool is very important because microcredit can really be a valuable tool for fighting poverty even in advanced economies.

The Thesis "The Change of Development Aid's Paradigm on the Microfinance Example" deals with the issue of microfinance from the point of view of development theories. Microfinance as a form of development aid is a relatively new phenomenon. It is a form of a direct financial support of small entrepreneurs in developing countries. Since the 90s commercial institutions have become increasingly involved in the process of microfinancing and projects and financing have gone beyond borders of individual states. After 2000 microfinance has become a part of the agenda of international organizations. In the last century, there was a dynamic development in the area of development theories. The change of development aid's paradigm, which took place during the 90s, marked a culmination of this process. Since the 90s the term Comprehensive Development Framework is being used. This thesis verifies validity of the subsequent hypothesis, interest in microfinancing is in accordance with the change of development theories paradigm. The incorporation of microfinance into the development aid's agenda is assessed by concepts the new paradigm works with; the human potential (individual as an active player of development), role of the institutional environment, multidisciplinarity and sustainable development.