Dissertations / Theses on the topic '37-39'

This synoptic analysis of verses from Job chapters 37-39 in 11Q10, the Peshitta version (PJob) and the rabbinic targum (RJob) aims to identify the translators’ methods for handling the Hebrew text (HT) and to assess the apparent skills and knowledge brought by them to their task. Additionally, the study engages with recent discussion which challenges the nature of 11Q10 as targum. To this end, PJob and RJob provide accepted models of ‘translation’ and ‘targum’ alongside which to assess 11Q10. The following translation methods are identified, described, compared and contrasted in the three versions: selection,extension, alternative translation, expansion, substitution, adjustment of the consonantal HT, adjustment of the Hebrew word order or division, omission, and conjecture. PJob is confirmed as an attempt to transpose the difficult Hebrew of Job into Syriac. RJob is confirmed as a conservative translation with clear underpinnings in allusion to scripture and to rabbinic traditions attested elsewhere. Significant observations are made regarding an interpretative quality in 11Q10, and new light is cast on its richness and subtlety as an allusive translation. It is proposed that the translation displays deep knowledge of scripture and skill in applying this knowledge. It is further proposed that careful comparison with methods which have been identified in Onqelos is warranted. 11Q10 is identified as an important early witness to scripturally-based motifs which are also found in other intertestamental and rabbinic sources. It is argued that 11Q10’s nature suggests that its purpose was not simply to translate but to understand and subtly explicate the HT, and that it was intended for use alongside it, not as a replacement. The study refutes the categorization of 11Q10 as ‘translation’ rather than ‘targum’, and agrees with its orginal editors that its value lies in its unique witness to the early nature of targum.

This thesis establishes the influence of the Jewish wisdom tradition on the shaping of the earliest christology. A concept which invests Jesus with Wisdom’s function as ‘Schöpfungsmittler’ appears already in the earliest Christian sources (1Cor 8:6; Col 1:15; Hebr 1:3; John 1:1-3), and the early patristic writers characterised the relationship between the heavenly Christ and God the Father by identifying Jesus with the pre-existent personified Wisdom of Prov 8. The object of the thesis is to explore a parallel movement, which already takes place during the formation of the gospel traditions, and which ascribes functions of the divine Wisdom, most prominently her active participation in Israel’s history, to the earthly Jesus. Especially the Q-saying often called the “Lament over Jerusalem” (or Jerusalem Word) in Luke 13:34-35 and Matt 23:37-39, summarises Jesus’ earthly ministry in terms that remind of Wisdom’s function in the Jewish tradition. I demonstrate that Wisdom had come to be seen as an agent in Israel’s history in Second Temple Judaism, and each of the four elements of the Jerusalem Word, which describe Jesus’ mission (1. sending prophets and envoys; 2. gathering the children of Jerusalem; 3. representing God’s presence in the temple and withdrawing when he is rejected; and 4. returning with, or as, the eschatological Son of Man), presents an action, which had formerly been ascribed to personified Wisdom. One important feature of the divine Wisdom, which allows her to act in the above mentioned functions that impact on historical reality, is her relationship to God: Wisdom can be nearly identified with God, but takes on features of a separate agent when she becomes manifest in the immanence. Therefore, Wisdom is a representation of God in the historical world, and as Jesus takes on the same role, he appears as a new manifestation of this very same representative. I also demonstrate that the Jewish texts relate Wisdom to another representation of God, the Angel of the Lord, famously encountered as the pillar of cloud and fire on Israel’s wilderness wanderings, acting as a manifestation and servant of God at the same time. Wisdom is associated or identified with the pillar of cloud in Sir 24:4, 10 and Wis 10:17. Thus, the role of the previously known mediator, the Angel of the Lord, is transferred to the divine Wisdom, portraying Wisdom as a new appearance of this ‘older’ divine representative. Matt 23:37-39 par. Luke 13:34-35 continues the tradition of actualising the image of the divine mediator by presenting Jesus in an analogous way as the contemporary representative of God in the world like Wisdom or the Angel of the Lord.

L'objectiu d'aquesta etnografia consisteix en comprendre les interpretacions i significats que les persones preses i els treballadors de la presó tenen dels successos que ocorren al poliesportiu d'una presó. Aconseguit l'accés a la presó i als diversos col·lectius informants, es recullen dades durant dos anys. L' investigador, com un instrument recolector d'informació, decideix como, què i a qui observa i entrevista o què documents recull. L'anàlisi de les esmentades dades consisteix en separar la informació en unitats d'anàlisi, classificar-les i agruparles codificades amb etiquetes extretes inductivament. D'aquesta manera es reduixen les dades i es facilita l'extracció de categories que resulten en interpretacions plenes de significat i de relevància per al problema de la investigació.Els resultats es presenten en tres tipus de relats. El primer d'ells és de tipus descriptiu, sobre la presó i el poliesportiu. El segon tipus de relat consta de quatre narracions o històries d'etnografia-ficció sobre les persones pertanyents als distints col·lectius de la presó, concretament envers les seues vides a un mòdul i al poliesportiu. La seua reconstrucció es produeix a partir de les dades reals recollides per l'investigador però contats i organitzats de tal manera que no es fa referència a persones reals. L'últim dels relats és el dels significats, text escrit amb una intenció més interpretativa. Ací les dades estan més elaborades i es relacionen les interpretacions de l'autor amb la literatura existent sobre el tema d'estudi. Aquest relat aclareix prèviament la situació en la que es troba l'activitat física a la presó: Aïllament i independència respecte de l'àrea educativa. Un significat compartit pels presos, l'educador d'esports, els funcionàris i, a sovint, la normativa penitenciària, consisteix en entendre qualsevol activitat física com a 'esport de rendiment'. En certa manera, l'activitat física esdevé en esport, el poliesportiu en un indret d'entrenament i l'educador d'esports en entrenador. També l'esport, especialment el culturisme i les arts marcials, s'entenen com un signe de 'masculinitat' i muscularitat perque la força física dels practicants, en la seua gran majoria homes, atorga prestigi i servix d'element jerarquitzador per a tots els col·lectius de la presó.Resulta àmpliament compartit que les activitats físiques servixen per a 'compensar' les conseqüències nocives de l'internament prolongat. En aquest sentit, les esmentades pràctiques són eines idònies per a millorar la qualitat de vida dels presos i les preses. Per altra banda, les activitats físiques ajuden a buidar els mòduls d'interns, a relaxar a presos i preses i a canalitzar les seues preocupacions. És una forma de 'control' a través del cansament, la canalització de l'agressivitat i l'ocupació del temps. El poliesportiu i les activitats que allí es desenvolupen esdevenen en mercaderia especialment útil per als educadors/es, funcionàris i el personal eventual del poliesportiu. Per últim, per als presos i preses i la direcció de la presó, l'activitat física pot servir per a la 'reinserció', mentre que per a la resta de col·lectius la presó no reinserta, tot i que la seua pràctica pot servir per a millorar les qualitats de vida de presos i preses.
This ethnography tries to understand interpretations and meanings that different groups of people that live and work in a Spanish prison maintain about physical activity, especially in the sports pavilion.After achieving access, researcher devotes several hours per week during two years for gathering data. A thematic inductive analysis process is developed to identify a group of categories relevant to the research objective.Results are presented into three different forms of narrative. The first type of narrative is concerning the sociocultural and physical contexts of life located in prison and the sports pavilion. The second form of narrative consists of four ethnographic fictions regarding a general view of life in prison and three interconnected stories on how a prisoner, a guard and a sport educator perceive life in the sports pavilion. These stories are interwoven with researcher's interpretations and literature in a third narrative dealing with the physical activity meanings identified in the analysis.Among these meanings emerges the extended shared idea that physical activity is equivalent to sport performance. In a certain way, physical activity becomes sport practice, the pavilion is the training place, and sports educators are the trainers. A 'macho muscularity' meaning appears around martial arts and body building practices. This is due to a reduced women's participation in these practices, and physical activities in general, and because physical power turns into social power and prestige, and is used to classify people in a hierarchical structure.It is also widely shared among different groups of people from prison that physical activities contribute to compensate harmful consequences of longer confinement. These practices are then useful means to improve prisoners' quality of life but, at the same time, they are also a way of social control through physical tiredness, aggressiveness' conduction, and free time occupation.Finally, prisoners' and prison principals are the two groups that believe physical activities can contribute to social reinsertion, while other groups (mainly educators and guards) think these practices do not help to reinsert because the institution itself does not rehabilitate. However, they consider such practices can contribute to increase prisoners' quality of life.

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This dissertation aims to investigate the mechanisms of liturgical adaptation happening on the Roman Catholic Church in Brazil using a punctual investigation of the Commentator (or Animator) liturgical function on the location of Juiz de Fora MG, inserted on the ecclesial context known as Renovação Carismática Católica (a local translation and adaptation of the American Charismatic Renewal) The prime hypothesis is that the historical development of Brazil as a State allowed the arising of a cultural expression common to this country and also the Cultural Subcontinent in which it is inserted, that is Latin and Caribbean America. Trying to confirm this hypothesis, Creoleness (or Creolization) theory, composed on Caribbean America, is used to enlighten the object (which is the Litugical Animator in charge of it s functions), expanding the creolization question far beyond from mere literary theory, reaching the ritual language level. The cited theory breaks with the illusions of purity when proposes a Latin American notion not as a chunking between cultural and ritual identities, but as a meeting of these formed from loans constituted over the centuries of coexistence between cultures on the cited subcontinent. This work is justified on the necessity of the Church s academic and pastoral environments to enplane what is Brazilian culture in a more valid manner, not resorting generalizing subterfuges, that have been producing a image and self-image of Brazilian church and culture as a relatively sealed values overlapping. The text was build from a deliberated option in favour of comparison between texts about Brazilian culture and the ones about cultural adaptation on Brazil, establishing similarities and disparities between both. On a second overview, there is a comparison between these and the directives on magisterial documents concerning adaptation. These texts, we suppose, guide the liturgical practice in Brazil, and at last overcomes a comparison between the proposed and delimited on the same texts and the practised by Comentator on concrete reality, using Renovação Carismática Católica as a model. Results suggest that the Comentator is correspondent to the cultural between existing between the winners rite (the white Christians) and the rites from the subdued peoples (the interbred mass), being the manifestation prime location of creoleness on Brazilian Catholic celebrations. Nevertheless, further research over the theme is necessary in order to confirm or refute this hypothesis.
Esta dissertação de Mestrado tem como objetivo investigar os mecanismos de adaptação litúrgica presentes na Igreja Católica Apostólica Romana no Brasil utilizando-se de uma investigação pontual do desempenho da função litúrgica de Comentarista (ou Animador) Litúrgico na localidade de Juiz de Fora MG, dentro do contexto eclesial da Renovação Carismática Católica. Parte-se da hipótese de que o desenrolar histórico da constituição do Brasil como estado possibilitou o aparecimento de uma expressão cultural comum ao país em questão e ao subcontinente cultural no qual se insere, que é a América Latina e Caribenha. Para a confirmação da hipótese, lança-se mão da teoria de Crioulização, oriunda da América caribenha para lançar luz sobre o objeto pesquisado (que é o Animador Litúrgico no desempenho de suas funções), ampliando a questão da crioulização para além da mera teoria literária, alcançando o nível de linguagem ritual. Rompe a citada teoria com as ilusões de pureza ao propor uma noção de latinoamericano não como confronto entre identidades culturais e rituais, mas como encontro das mesmas em uma identidade formada de empréstimos constituídos ao longo dos séculos de convivência entre as culturas no subcontinente em questão. Justifica-se o presente trabalho na necessidade dos ambientes acadêmicos e pastorais da citada Igreja em estabelecer o que seja a cultura brasileira de uma maneira plenamente válida, sem mais lançar mão de subterfúgios generalizantes, que têm produzido uma imagem e auto-imagem da igreja e da cultura brasileira como sobreposição de valores relativamente estanques. O texto foi construído a partir da escolha deliberada da comparação entre os textos sobre cultura brasileira e os sobre adaptação cultural no Brasil, estabelecendo as similaridades e disparidades entre os mesmos. Num segundo momento, há uma comparação entre estes conteúdos e as diretrizes presentes nos documentos magisteriais, que supostamente norteiam o desenrolas da prática litúrgica no Brasil, e por fim a comparação entre o proposto e delimitado nos mesmos textos e o praticado pelo Comentarista na realidade concreta, utilizando a Renovação Carismática Católica como modelo para tal. Os resultados sugerem que o comentarista corresponda ao entrelugar cultural entre o rito dos vencedores (os cristãos brancos) e os ritos dos povos vencidos (a massa miscigenada), sendo o lugar da primazia da manifestação da crioulização nas celebrações católicas no Brasil, certamente são necessários estudos posteriores para confirmar ou refutar esta mesma hipótese.

Geólogo
Se seleccionaron los conos monogenéticos de La Barda y Caburga y los estratovolcanes de Callaqui y Copahue para estudiar olivinos deformados en lavas de estos volcanes pertenecientes a la Zona Volcánica Sur. Se determinó que en ambos tipos de volcanes los olivinos deformados son de origen cortical, hay presencia de antecristales, evidencias de mezcla de magma, poblaciones de cristales, zonaciones normales e inversas, la mayoría de los núcleos de olivinos se localizan fuera del equilibrio con su fundido hospedante, presentan prácticamente la misma distribución de tamaños de grano (en núcleos deformados y no deformados), igual distribución de tipo de evidencia óptica de deformación. Difieren en que los conos monogenéticos presentan una mayor proporción de olivinos deformados y una densidad de dislocaciones cualitativamente mayor. Además, las proporciones de tipo de zonación entre núcleos deformados y no deformados son diferentes entre ambos tipos de volcanes. No hay diferencia en tamaño, forma, textura, química que permita distinguir olivinos deformados de no deformados. Solo diferencias ópticas permiten su clasificación. Se propone que la deformación de los olivinos se produciría en reservorios profundos e intermedios y en conductos de ascenso en la corteza. En los reservorios someros (estratovolcanes) y temporales (conos monogenéticos) no se produciría deformación debido a las bajas presiones y temperaturas a las que se verían afectados. En estos reservorios se adquirirían las zonaciones químicas. La mayor proporción de olivinos deformados en conos monogenéticos se explicaría por los procesos de recuperación de dislocaciones, los que disminuirían la densidad de dislocaciones. Estos procesos operarían en ambos tipos de volcanes, pero en los estratovolcanes debido a los mayores tiempos de residencia afectarían a los cristales deformados por más tiempo.

A partir de la relevancia que está adquiriendo el fenómeno migratorio en nuestro país, y considerando la singularidad lingüística de Cataluña, donde el sistema educativo se organiza de forma bilingüe (catalan-castellano), lo que supone que una gran parte de los recién llegados deben adquirir dos segundas lenguas con un nivel de competencia semejante, en el trabajo se describen y analizan las actitudes lingüísticas entre el catalán y el castellano de un grupo de 225 escolares de origen inmigrante de diversas comarcas de Lleida y de la comarca barcelonés a de Osona. La razón de centrar nuestra atención en el tema de las actitudes lingüísticas, se debe ala importancia de éstas de cara a promover una buena integración en la sociedad receptora, al mismo tiempo que para destacar el importante papel que juegan en la adquisición de una nueva lengua. De manera global, los resultados obtenidos nos permiten confirmar unas actitudes positivas hacia el catalán y el castellano en el grupo analizado, pero esta afirmación debe ser matizada en el sentido de que el área de origen determina absolutamente las actitudes puestas de manifiesto por los escolares, y es en el caso de los provienen de Latinoamérica donde encontramos las variaciones más significativas. Podemos decir que la lengua familiar de estos alumnos y alumnas, en casi todos los casos el castellano, juega un papel fundamental a la hora de definir sus actitudes hacia las dos lenguas en presencia y, como viene sucediendo en estudios clásicos que analizan las actitudes lingüísticas en contextos bilingües, sus actitudes tienden a favorecer la lengua adquirida en el medio familiar.

Esta investigación sobre baile flamenco, se sitúa en torno al baile del taranto, realizando una comparativa entre el ámbito profesional y el académico, planteando finalmente una reflexión metodológica, basada en los estilos de enseñanza utilizados en Educación Física. Se plantea como objetivo general: Establecer diferencias y semejanzas entre los tarantos de ámbito profesional y los de ámbito académico. Así como objetivos específicos: • Analizar los contenidos que conforman el baile del taranto en cada una de sus partes y en cada una de las décadas del ámbito profesional y establecer relaciones con el ámbito académico. • Describir la evolución coreográfica que ha sufrido el baile del taranto en el ámbito profesional y cómo el ámbito académico se ha hecho eco de ello. • Demostrar el uso de falseta en la parte de la salida del baile del taranto como signo de identidad de este baile, al igual que paso de chaflán lo es en el zapateado. • Confirmar que el taranto es un baile dramático, cuya temática de las letras no es solo referente a la mina, a pesar de sus diversas posibilidades musicales y coreográficas de ser finalizado: por tangos, por levante o por la combinación de ambos. Para la realización de esta investigación se ha utilizado una metodología observacional para la cual se ha diseñado una hoja had hoc, AOBA-Taranto, donde se recoge la estructura tradicional del baile (salida, 1ª letra, falseta, 2ª letra, escobilla y final) donde en cada una de sus partes se analizan los contenidos que se realizan. A través de esta hoja de observación se han analizado videos de bailes de taranto del ámbito profesional, divididos en diferentes décadas y del ámbito académico. Las conclusiones alcanzadas tras el análisis y contraste de los datos obtenidos en la investigación son las siguientes:Se establecen semejanzas y diferencias en los bailes de taranto profesionales y académicos, en función a las partes del baile y a las décadas profesionales, respecto a la duración, situación de inicio, utilización de complementos, diferentes braceos, giros, zapateados, marcajes, movimientos de caderas, desplazamientos realizados en el espacio respecto al público y a la expresión dramática.Demostramos científicamente que el baile del taranto en el ámbito profesional, como en el ámbito académico, es un baile de carácter dramático en general, aunque puede cambiar en su parte final. El baile del taranto es cada vez más complejo en su ejecución técnica y coreográfica a nivel profesional, y a nivel académico, se sigue igualmente esta tendencia. La temática de las letras de taranto no son solo referidas a la mina, aunque siempre reflejan aspectos dolorosos relacionados con ella o con diferentes sentimientos vitales del ser humano y condiciona la interpretación del baile del taranto.
This research about Flamenco Dance is intended to analyse the kind of dance called Taranto, making a comparison between work setting and academic world, concluding with a methodological reflection based on the different ways it is taught at school in the subject Physical Education. The general purpose is: To find differences and similarities between Tarantos in a working environment and the ones performed in an academic context. The specific objectives are: To analyse the content of each part of Taranto Dance and in each decades within work setting and to find out the relationship with the academic context. To prove that the use of “falseta” in the beginning of this dance is a symbol of identity as well as “Chaflan step” is in the zapateado. To reinforce that Taranto is a dramatic dance which lyrics are not only about the mine in spite of its many musical and choreographic ways of being finished: by tangos, by levante or using both of them. In order to carry out this research, an observational methodology has been used. For this purpose we designed an ad hoc sheet, AOBA-Taranto, where the traditional structure of this dance is shown (beginning, 1st letter, falseta, 2nd letter, escobilla and ending). In every part we analyse the contents performed. By using this sheet we have checked videos of Taranto in work setting, divided in different decades, and others performed in an academic context. The conclusions reached after the analysis and comparison of the data we had access to were the following:There are indeed similarities and differences between the dances perfomed in working environments and the ones performed in academic contexts, in terms of dance stages, professional decades, length, starting point, use of complements, different braceos, spins, zapateados, marcajes, hips movements and other movements made along the area considering the audience and dramatic expression. We scientifically prove that Taranto dance is a dramatic dance in general, as much in work settings as in academic world, although it can change in the final part.The lyrics of Taranto are not only about the mine but they always reflect painful aspects related with that or with different vital feelings of human beings and it makes conditional on the way the Taranto is performed.The Taranto dance is becoming more complex in terms of technical execution and choreography in a professional level. Besides we observe that the tendency is the same in academic level.

La recerca s'ha desenvolupat a través d'un estudi que ha interrelacionat el procés d'integració social i cultural de la comunitat marroquina en la societat d'assentament amb la integració escolar dels infants i joves en els centres d'educació obligatòria. El que suposa una anàlisi del paper integrador que l'escola desenvolupa i pot desenvolupar, i també una reflexió sobre la interculturalitat i l' educació intercultural com a posicionament que afavoreix la integració plural. Tot aquest treball s'ha desenvolupat des d' una perspectiva articulada, ja que permet una major comprensió del fet migratori que es viu a una i altra banda de la Mediterrània.
La investigació s 'ha desenvolupat en un paradigma sociocrític i a través d'un procés etnogràfic (observació, relats de vida, entrevistes ... ) al llarg de quasi tres anys, que ha estudiat i ha analitzat des d' una perspectiva comprensiva i transformadora, com la comunitat marroquina valora l'escolarització dels infants i joves des de les concepcions d'educació i d'escola que ha construït a través:
1. El procés migratori, entenent-lo mitjançant l' emigració i la immigració, en una perspectiva articulada.
2. El procés d'integració sociocultural en la societat d'arribada.
El treball realitzat ha plantejat un marc teòric de tipus interdisciplinar -que s'ha estès al llarg de la investigació- per tal de situar el procés migratori, el concepte d'integració en la societat d'avui, des d'una perspectiva habermasiana i el paper de l'educació i de l'escola des d'una posicionament comunicatiu.
Un cop presentat el marc teòric s'ha estudiat el procés migratori situant-se primer en el context de partida, el Marroc, realitzant una anàlisi que s'ha desenvolupat mitjançant factors socioculturals i educatius que en aquest darrer cas s'han ubicat sobre: l'educació en l'islam i en l'actual sistema d'ensenyament nacional. Posteriorment s'ha estudiat el context d'immigració a través d'aspectes demogràfics, jurídics, socioculturals i educatius. Presentant en aquest darrers un perfil socioformatiu de l'alumnat d'origen marroquí a través d'un estudi realitzat a la província de Girona.
En els últims capítols s'exposen, primer situant-se en el Rif Oriental (Marroc), la ciutat de Nador i el seu entorn, de forma mes breu, i després amb extensió sobre l'espai de les comunitats marroquines d'Angles i Palafrugell a Catalunya, localitats de les comarques gironines, les característiques del context sociocutural i escolar, com a elements sobre el quals analitzar el procés d'integració sociocultural i escolar en el context d'assentament.
La recerca també ha recollit l'opinió i l'experiència dels treballadors i famílies d'origen marroquí sobre l'escolarització dels infants i joves de la comunitat marroquina i sobre les expectatives que els pares i adults tenen de l'escola corn a institució formativa i integradora.
Finalment es presenta una anàlisi, partint de la inforrnació obtinguda, que interrelaciona el procés d'integració sociocultural i escolar en el país d' assentament que ha aportat els següents referents i orientacions:
1. El procés d'integració de la comunitat marroquina mostra que es dóna un replegament sobre si mateixa que dificulta la integració plural. Aquest replegament es dóna mitjançant els valors de la tradició i de l'islam que són simultàniament, elements de cultura i de control.
2. Cal analitzar la integració en funció del model d' integració dominant en la societat d'arribada que es basa sobretot en aspectes funcionals: econòmics, jurídics i productius.
3. La integració en els àmbits morals: drets i deures, i en els aspectes simbòlics: identitats i identificacions són dominats en el primer cas per l'assimilació en els aspectes socials, culturals i productius, i pels estereotips en els aspectes identitaris i d'identificació.
Aquesta situació comporta la necessitat de desenvolupar un model d'integració escolar que ha de tenir corn a referent que l'escola no pot integrar ni l'alumnat pot integrar-se si viu un procés de marginació o exclusió fora del centre i si el centre educatiu no és conscient d'allò que succeeix al seu entorn i a l'alumnat més enllà del context escolar.
1- Ha de procurar la integració de l'alumnat en la xarxa relacional i formativa del centre.
2- Ha d'aconseguir la integració de l'alumnat a l'aula.
3- Ha de tenir present que les accions integradores, abans esmentades, han d'afavorir la integració de l'alumnat fora de l'espai escolar i en una perspectiva de futur, ha d' afavorir la integració sociolaboral.
Per tant, l'escola ha de plantejar-se que és necessari establir un diàleg amb totes les famílies a través d'un nou model de participació en el qual l'escola passi de ser un lloc de pas a un lloc de trobada. Aquesta dinàmica també replanteja ara les actuals fronteres entre allò públic i privat, entre l'escola i la família, amb l' objectiu de descobrir les coincidències entre els projectes social, cultural i educatiu d'ambdues institucions.
This research is based on a study of the interrelation of the social and the cultural elements in the integrating process of the Moroccan community in the host society; and the integration of their youngsters in the compulsory educational system of the host country. We establish the role of the "School" in the whole integrating process and debate the importance of interculture and intercultural education in favor of a plural education. We worked from different perspectives in order to provide a major understanding of the migration process that takes place between both sides of the Mediterranean Sea.
Our analysis was developed through an ethnographic process that includes observation, tell tales, personal interviews... in both sides, the Eastern Rif (Morocco) and Catalunya (Spain). We studied multiple data provided from a comprehensive and transforming perspective: the family and the Moroccan community value the education of the younger members from the new conceptions of School and Education built:
1. During their migrating process. Migration and emigration gave them new points of view.
2. The socio-cultural integrating process in the host society.
The results of our investigation confer several points that we considered worth to mention:
1. The integrating process of the Moroccan community within the community itself. The values and traditions of the Islam are their referents, as well as their culture and a powerful weapon to control the community.
2. The predominant integrating pattern of the host society -mostly based on economic, legal and productive facts- defines the integrating process of the community.
3. The moral integration: rights and duties; and the symbolic facts: identities and identifications, predominant through the assimilation of the social, cultural and productive realities, identities and identification stereotypes.
This situation involves a school integrating pattern defined by some special rules. The members of the community can not be integrated in the School if they are suffering from social isolation or exclusion, off the limits of the School. Moreover, the school system must be aware of the events and situations that surround the new arrived students.
The School has to integrate immigrant students through a three step process:
1. Integration of the students in the affective and formative network of the school.
2. Integration of the students within the class.
The two already mentioned steps have to integrate the students into the surrounding world, off the limits of the School, and promote their integration in a future working market.
The school has to carry out its role as an integrating center through encouraging discussion within the families of the community, and adopting a new function as a meeting nucleus. The limits between what becomes public and private, between school and family vanish or simply change. School and family both become more interested in the social, cultural and educational projects they get involved with.

This thesis provides a theological and exegetical reflection on the water and environmental crisis in South Africa. The central aim of this thesis is to create a basis for the formulation of an African contextual hermeneutic of the environment using the text of John’s Gospel as a resource. This study will formulate and utilize an African contextual hermeneutic of the environment to interpret John 7:37-39. This reading will focus on the three poles of a contextual reading of a text, namely my context as a South African reader concerned with water and the environment; a literary reading of the text against its own historical context, and a dialogical appropriation of the text in response to the questions of the South African environmental crisis. Out of this process, the study will identify points of agreement between the African understanding of nature and Christian approaches to nature in ways that can help in the formulation of an African Christian hermeneutic of the environment. The study conducts an overview of the water and environmental crisis both globally, and in South Africa. In this area we look at the contributing factors of the rate of environmental degradation and the possibility of clean water running out. Also we will look at the African approaches to fertility and rain making and how their ethics towards the environment can help in creating a Christian ethic of caring for the environment. This will be linked to a study of the feast of Tabernacles as a background to reading John 7:37-39. in light of my concerns for the fertility of the earth and the assurance of abundant rains.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

By combining literary criticism, philology, and contemporary psychoanalysis, this dissertation offers an innovative interpretation of Neronian court literature (Seneca, Lucan, and Petronius). I argue that the works of these three authors thematize and embody a problematic relation between the human subject and language. Language is not conceived or represented as an inert tool that can be easily appropriated by the speaking subject, but rather as a powerful entity that may, and often does, take control of the human subject, directing it from without. Besides analyzing how Seneca, Lucan, and Petronius portray the relation between the human subject and language in the internal plots and characters of their works, I also explore the relation between these three authors themselves and language. My conclusion is that this relation is defined by unresolved ambiguities and neurotic tensions, and I suggest that this might be a consequence of the traumatizing circumstances that the three examined authors endured at Nero’s court.

The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World.
Christian Spirituality, Church History and Missiology
D.Th. (Church History)