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Dobson, Michael. "Authorizing Shakespeare : adaptation and canonization, 1660-1769." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303586.
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Sutherland, Alfred E. "The canonization proceedings of Saint Yves, patron of lawyers (1248c.-1303)." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com/search.cfm?p029-0355.
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Anderson, Trever. "Doctrine and Covenants Section 110: From Vision to Canonization." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2120.
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This thesis answers the question of how a vision recorded in Joseph Smith's journal found its home in the Doctrine and Covenants and become recognized as canonized scripture. The April 3, 1836, journal entry became known as Section 110. Section 110 serves as a foundation for the current practices and doctrines of The Church of Jesus Christ of Latter-day Saints, involving temple building and temple ordinances. Thus it is important to understand the history of this Section from journal entry to canonization because it is an example of recovering revelation. This thesis also explores contributing factors that could have led to the rediscovery of the 1836 vision. While Joseph Smith and Oliver Cowdery were in the Kirtland Temple with veils drawn around them at the Melchizedek Priesthood pulpits on April 3, 1836, they both saw Jesus Christ, Moses, Elias, and Elijah. Jesus Christ accepted the newly built temple and Moses, Elias, and Elijah committed keys to Joseph Smith and Oliver Cowdery. The vision was recorded, but as of yet, there is no evidence that the vision was publicly taught by Joseph Smith nor by Oliver Cowdery. This thesis follows the pattern established by Section 110 and the reclamation of the revelation and looks at how this section paved the way for other revelations and visions to move from handwritten pages to doctrinal levels of canonization, such as Sections 137 and 138. Joseph Smith had the vision recorded in his journal by Warren Cowdery, who served as a scribe to him. Joseph Smith also had the journal entry written in the Manuscript History of the Church. Although Joseph Smith did not publically declare that the 1836 vision had occurred to him and Oliver Cowdery, he still taught about the visitors in the vision and of their importance. After Joseph Smith's death, the leaders of the Church had his history printed in Church owned newspapers. The first time the vision was published in print was on November 6, 1852, in Salt Lake City, Utah, in the Deseret News. Outside influences of the late 1850s through the 1860s put pressure on the Church. Some of these potentially destructive influences were the Utah War, Civil War, transcontinental railroad, Spiritualism movement, and the lack of understanding of the foundational doctrines of the Church by the rising generation that had been a part of the Church from its beginnings with Joseph Smith as its Prophet. This thesis explores these potentially destructive forces on the Church and its doctrine, and looks at how the leadership of the Church responded to them and how their response influenced the canonization of the 1836 vision. Under the direction of Brigham Young, Orson Pratt oversaw the publication of the new 1876 edition of the Doctrine and Covenants. This new edition contained twenty-six new sections, including Section 110. After the death of Brigham Young in 1877, John Taylor sat at the head of the Church as president of the Quorum of the Twelve Apostles. While Orson Pratt was in England, preparing to print a new edition of the Book of Mormon on electrotype plates, he asked John Taylor about printing the Doctrine and Covenants with the electrotype plates as well. John Taylor agreed on condition that Orson Pratt add cross references and explanatory notes, as he had done with the Book of Mormon. Using the 1876 edition, Orson Pratt made the requested additions and the new edition of the Doctrine and Covenants was printed in 1880 and canonized on October 10, 1880, in a General Conference of The Church of Jesus Christ of Latter-day Saints, where all present voted unanimously to accept the 1880 edition as canonized scripture.
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Morello, Sara Elizabeth. "The canonization of servants of God the diocesan process in the 1983 Norms /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Campbell, Anna. "The career, cult and canonization of St Colette of Corbie (1381-1447)." Thesis, University of Reading, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553014.
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This thesis is a study of St Colette of Corbie (1381-1447), a Franciscan reformer in fifteenth- century France who was canonized in 1807. It aims to locate Colette in her own historical context of the traumatic transition from medieval to early modem Europe, and assess whether the events and actions of her life merited the reputation she earned for holiness and the creation of a posthumous cult. It further aims to trace the factors which both enabled her cult to survive throughout the period of the Reformation, Counter-Reformation and Enlightenment, and yet delayed her canonization until the beginning of the period of Napoleonic in Europe. Part One questions the reliability of the hagiographical construction of identity through the analysis of primary documentation in order to build an historical portrait of Colette. It establishes Colette in her Franciscan setting, examining her Franciscan influences and her specific Franciscan calling. It analyses the relationship and tensions between Colette's reforms and the Franciscan Observant reforms. It makes a thorough analysis of the reform's complex and political network of patrons; and seeks to determine how Colette is able to negotiate both political and religious power-politics in order to both satisfy her patrons and further the reforms. Part Two traces the survival of Colette's cult between 1447-1807, analysing its enduring popularity through traumatic socio-religio-political change. It discusses how Colette's identity was forced to change and how its adaptability to circumstances was the secret to its success. It aims to answer the questions of why Colette was canonized, why it took so long, and why 1807 was the 'right time' for her canonization.
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Marino, Jeannine. "The required canonical documentation in the diocesan phase of causes of canonization." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0714.
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Ashdowne, Clare. "Maria Maddalena de' Pazzi and the politics of canonization in early modern Italy." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.539937.
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Gillespie, Mary Elizabeth. "My voice shall fill the woods Lydgate, poetic authority, and the canonization of Philomela /." Diss., [La Jolla] : University of California, San Diego, 2010. http://wwwlib.umi.com/cr/fullcit?p1477901.
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Thesis (M.A.)--University of California, San Diego, 2010.Title from first page of PDF file (viewed July 14, 2010). Available via ProQuest Digital Dissertations. Includes bibliographical references (leaves 92-94).
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Lotze, Jubal John. "Joseph Smith's Vision of the Celestial Kingdom: Context, Content, Ritualization, Canonization and Theological Implications." BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8108.
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While administering ordinances in preparation for the dedication of the Kirtland temple, on 21 January 1836, Joseph Smith again experienced a vision of the celestial kingdom. In the vision, he saw God the Father, His Son Jesus Christ, and Biblical Patriarchs—but significantly, he also beheld his father and mother who were living at the time, as well as his older brother Alvin who had died twelve years earlier. Joseph then “beheld” children who died in infancy saved in the celestial kingdom. The significance of this vision as a catalyst for Joseph Smith’s theological development has been underestimated. Joseph Smith envisioned his parents in the celestial kingdom at a time when his understanding of the eternality of marriage was expanding. This 1836 vision contributed to the doctrinal development of eternal marriage and the ritual of sealing husbands and wives. The vision was likewise a catalyst for what became the doctrine of the redemption of the dead. Beholding his unbaptized brother Alvin in the celestial kingdom, provoked Joseph theologically toward an expanded heaven and a contracted hell. Vicarious rituals became the practical way to offer redemption to the dead, thus resolving the soteriological problem of evil, and revealing that God’s plan was mercifully calculated to make salvation universally available. Joseph knew in 1836 that infant children who died prematurely received salvation in the kingdom of heaven. This vision further inspired Joseph toward the development of the ritual of child-to-parent sealings, which could ensure eternal bonds between parents and their posterity who lived to maturity—ultimately making it possible to link the whole human family back to Adam and Eve. Though the vision of the celestial kingdom significantly influenced the doctrinal development of Joseph Smith, the vision and associated revelations, remained an obscure journal entry during the lifetime of the prophet. After 140 years, the vision achieved canonization status as Doctrine and Covenants section 137.
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King, Jeffrey Warren. "On the Road from Melville to Postmodernism: The Case for Kerouac's Canonization." Digital Commons @ East Tennessee State University, 2008. https://dc.etsu.edu/etd/1921.
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With the publication of On the Road in 1957, Jack Kerouac became a cultural phenomenon. Crowned the "King" of the Beat Generation, Kerouac embodied the restlessness of Cold War-era America. What no one realized at the time, however, was that the movement that he supposedly led went against Kerouac's own beliefs. Rather than rebellion, Kerouac wanted to write in a way that no one had written before. Heavily influenced by, among others, Mark Twain, Fyodor Dostoevsky, Marcel Proust, Herman Melville, and, especially, James Joyce, Kerouac used the influence of his predecessors to formulate his own style of writing-spontaneous prose. The critics who label Kerouac as a cultural icon akin to James Dean fail to see Kerouac as a serious author. The removal of the cultural fanfare surrounding Kerouac shows the truth about his writing, his influences, and his influence on late-twentieth century literature, including the entire postmodern movement.
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Mathers, Douglas J. "Canonization of civil law in the 1983 Code of Canon Law according to Canon 22." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Samerski, Stefan. ""Wie im Himmel, so auf Erden"? : Selig- und Heiligsprechung in der Katholischen Kirche 1740 bis 1870 /." Stuttgart : Kohlhammer, 2002. http://hsozkult.geschichte.hu-berlin.de/rezensionen/2003-2-077.
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Scarcella, Philip J. "Pope Benedict XIV concerning saints' causes /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Bilow, Catherine Anne. "O Praesul Illustris: Images of the Bishop Patron in Poems of Late Medieval Latin Offices." University of Toledo / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1334113704.
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Fee, Margery. "The Canonization of Two Underground Classics: Howard O'Hagan's Tay John and Malcolm Lowry's Under the Volcano." ECW, 1992. http://hdl.handle.net/2429/11667.
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The reception of O'Hagan's Tay John and that of Lowry's Under the Volcano is compared. Although both authors were familiar with avant-garde modernist writing and art, O'Hagan buried his sophisticated allusions and presented himself, not as a well-educated lawyer, but as a "mountain man." Lowry appealed to a much wider audience.
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Lima, Jacinta Alves de. "CÍCERO ROMÃO BATISTA: DA CANONIZAÇÃO POPULAR À CANONIZAÇÃO OFICIAL." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3851.
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In this dissertation, we discuss Cícero Romão Batista: from popular canonization to official canonization, and his main objective is to analyze internal and external conflicts with Catholicism that contextualized both the rupture of the Catholic Church with the priest and the recent reconciliation (2015) Towards him, envisaging a possible canonization. The role of the pilgrimages in Juazeiro do Norte stands out in this context, one of the indicators that converges towards a probable official canonization. This research is based on biographical and documentary sources in archives of the Center for Psychology of Religion in Juazeiro do Norte, and also in several duly cited authors. This work is composed of the identification and history of Padre Cícero Romão Batista, including the main characters without whom his story would not be the same. It then demonstrates the reasons both for the rupture of the Church, through its local representative in the past, and for reconciliation, a current cause made effective in 2015, and the possible canonization in the future. It is understood that reconciliation is the first step towards the canonization, since this is the opportunity to open the process for this purpose, following all the steps required and duly proven to be countersigned and come to fruition.
Nesta dissertação discorre-se sobre Cícero Romão Batista: da canonização popular à canonização oficial, e tem como objetivo principal analisar os conflitos internos e externos ao Catolicismo que contextualizaram tanto a ruptura da Igreja Católica com o Sacerdote à recente reconciliação (2015) para com ele, vislumbrando uma possível canonização. Destaca-se, nesse contexto, o papel das romarias em Juazeiro do Norte, o quanto dos indicadores que convergem para uma provável canonização oficial. Esta pesquisa tem embasamento em fontes biográficas e documentais, em arquivos do Centro de Psicologia da Religião de Juazeiro do Norte, e, também, em diversos autores devidamente citados. Este trabalho é composto pela identificação e histórico do Padre Cícero Romão Batista, incluindo os principais personagens, sem os quais sua história não seria a mesma. Em seguida, demonstra-se as razões tanto da ruptura da Igreja, por meio de seu representante local, no passado, quanto da reconciliação, causa atual efetivada em 2015 e a possível canonização no futuro. Entende-se que a reconciliação é o primeiro passo rumo à canonização, pois assim se tem a oportunidade de abrir o processo para esse fim, seguindo todas as etapas exigidas e devidamente comprovadas para que seja referendado e chegue ao bom termo.
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Wiebking, Daniel [Verfasser], Martin [Akademischer Betreuer] Grohe, Pascal [Akademischer Betreuer] Schweitzer, and Jacobo [Akademischer Betreuer] Torán. "A decomposition-compatible canonization framework for the graph isomorphism problem / Daniel Wiebking ; Martin Grohe, Pascal Schweitzer, Jacobo Torán." Aachen : Universitätsbibliothek der RWTH Aachen, 2021. http://d-nb.info/1240480377/34.
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Hanrahan, Gregory Scott. "Love Affairs as Power Struggles in English Court Life: John Donne's "The Apparition," "The Extasie," and "The Canonization"." W&M ScholarWorks, 1988. https://scholarworks.wm.edu/etd/1539720292.
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Lewis, Damion Deena Seodial. "Postcolonial African American Female Writers and their Three-Way battle against Imperialism, Canonization, and Sexism: Developing a New Multicultural Feminism." [Greenville, N.C.] : East Carolina University, 2010. http://hdl.handle.net/10342/2831.
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Mendes, Edilberto da Silva. "A santa negra dos Inhamuns: Um estudo das performances que atualizam o culto à escrava Marciana em Planalto, Arneiroz, CearÃ." Universidade Federal do CearÃ, 2010. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=5820.
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FundaÃÃo de Amparo à Pesquisa do Estado do CearÃEsta pesquisa empreende uma anÃlise das prÃticas que atualizam o culto a Santa Marciana, no distrito de Planalto, municÃpio de Arneiroz, CearÃ. Marciana à um caso caracterÃstico de canonizaÃÃo espontÃnea, conceito de Paul Zumthor para definir o fenÃmeno pelo qual certos indivÃduos sÃo considerados santos e se tornam alvo de devoÃÃo sem o aval da Igreja CatÃlica. A partir do pressuposto de que a performance à um lugar privilegiado de articulaÃÃo da memÃria social, a pesquisa investiga as prÃticas corporais e cerimoniais articuladas pela populaÃÃo de Planalto no sentido de atualizar e perpetuar esse culto. Entendendo que as imagens evocadas do passado servem para legitimar a ordem social presente, busca explicitar os sentidos imbricados no esforÃo da comunidade de Planalto para manter viva a fà em Marciana.
This study presents and analyses the performances related to the cult of Saint Marciana in Planalto, Arneiroz, CearÃ. Marciana is a typical case of spontaneous canonization as Paul Zumthor defines the phenomenon by which certain individuals are considered saints and receive worship without the official recognition of the Catholic Church. Assuming that performance is a privileged place to articulate social memory, the research investigates the ceremonial and bodily practices through which people at Planalto update this cult. Understanding that evoked images of the past can legitimize the present social order, the research speculates on the meanings implied in the communityÂs effort to keep the cult of Marciana alive.
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Sirelius, Julia. "John Donnes poetiska teknik : - två små nedslag -." Thesis, Uppsala universitet, Litteraturvetenskapliga institutionen, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-262781.
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Morais, Alvaro Dellano Rios. "O Povo Fez sua Santa: CanonizaÃÃo EspontÃnea nas Narrativas dos Devotos de MÃrtir Francisca de Aurora." Universidade Federal do CearÃ, 2009. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=3903.
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nÃo hÃO presente estudo procura compreender como se dà o processo de âcanonizaÃÃo espontÃneaâ, no contexto do campo religioso brasileiro. O conceito de Paul Zumthor define um fenÃmeno sociolÃgico segundo o qual indivÃduos (vivos, mortos ou imaginÃrios) sÃo tomados por santos, em uma determinada comunidade, sem que assim sejam reconhecidos pela Igreja CatÃlica. A investigaÃÃo se concentra no caso de MÃrtir Francisca, santa popular cujo culto se localiza em Aurora, na regiÃo do Cariri (CearÃ). O estudo se volta para as narrativas que reconstituem a histÃria da mÃrtir, tratando das fontes orais e escritas. Em 1958, quando contava 16 anos de vida, Francisca Augusta da Silva foi assassinada pelo ex-noivo. No local de sua morte, foi erguida uma pequena capela que logo passou a atrair fiÃis em busca da ajuda da santa de Aurora.
This study intends to understand how a process of âspontaneous canonizationâ works, in the context of Brazilian religiosity. The idea of Paul Zumthor defines a sociological phenomenon in which persons (alive, dead or imaginary ones) are taken as saints by the people, but they arenât recognized by the Catholic Church as saints. The object of this research is the case of Martyr Francisca, a popular saint whose cult is located in Aurora (Cearà - Brazil). The study focuses on narratives that reconstruct the history of the martyr, analyzing spoken and written sources. When she was 16, Francisca Augusta da Silva was murdered by her ex-groom, in 1958. Where she fell dead, the people of Aurora built a small chapel. This chapel attracted believers who search helping from the saint of Aurora.
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李日康. "考律以求雅 : 萬樹《詞律》研究 = From examination of music to canonization of ci : a research on Wanshu's Cilu." HKBU Institutional Repository, 2019. https://repository.hkbu.edu.hk/etd_oa/714.
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《詞律》二十卷，清初詞家萬樹（字紅友，又字花農，1630¬¬－1688）編撰，成書於康熙二十六年（1687），全書錄六百六十調，一千一百八十餘體，是清初錄調最豐，辨體最詳的詞譜著作。現時《詞律》的研究，就成書背景及撰作原因而言，學者大多以明清易代的政治變故及清初詞壇針對明代詞壇而作出的反響這兩大方面切入，而就《詞律》一書本身的內部情況而言，學者傾向借助萬樹《詞律》中的〈自敘〉及〈發凡〉發微，闡述其體例，批評其得失。以上現況反映《詞律》的研究已經開展，同時基於《詞律》與時代的密切關係，又再一次證明此書對清初詞壇的重要性。然而，以上外緣因素雖然適用於清初詞壇的普遍情況，卻缺乏對《詞律》的針對性分析，而《詞律》的內部分析則又過份倚賴萬樹本人在〈自敘〉及〈發凡〉的現身說法，忽視了書中例詞、旁注、萬樹評點的價值。因此，本研究除緒論及結論，正文凡四章，分上、下篇，嘗試從外緣到內部，為《詞律》研究提供新說。第一章〈緒論〉將就研究動機、文獻回顧、方法論等作基本說明；第二章將重新檢討清初詞壇的尊體策略，析論破體、辨體及時流景貌，重估清初詞壇在尊體此命題下的角力關係，由此，為萬樹《詞律》在清初詞壇的定位提供說法，作為往後論述的基調；第三章則從先秦兩漢論律、論樂的思想傳統、宋代六次更訂樂制及大晟府影響下的詞人生態這三方面溯源，析論萬樹《詞律》將詞律設想為樂律，再藉由樂律之道通往尊體之道的根據，以此分析萬樹《詞律》由「紹述古音」轉出其獨特的「律呂之學」的思路；第四章則轉入《詞律》內部，嘗試於《詞律》的〈自敘〉及〈發凡〉之外，探索其內在理路，藉柳永及周邦彥、方千里、吳文英這兩組在《詞律》中特殊的現象，指出萬樹強調比勘互校，並將此提升至貫穿全書、組織全書的內在理路，由此邁向其「至公大雅」的追求；第五章則借鑑文獻學及西方書籍史研究的觀點，反思詞譜類著作的物質形態，分析《詞律》如何有別於當時一般詞譜，同時兼顧了視覺閱讀及聲音演練兩方面以推動填詞實踐，既解決填詞的操作問題也克服審美的困難，由此，呼應編撰《詞律》以推尊詞體的目標；第六章為結論，除歸納本研究中有關《詞律》的發現，同時亦會就研究方法作出反思。= 20 volumues of CiLu (《詞律》), written and edited by early Qing Dynasty Ci scholar WanShu (萬樹, who also named Hungyou, and known as Huanong) are finished in the year of Kangxi 26 (1687). The whole volume collects 660 kinds of tune (詞調) and more than 1180 kinds of genre (詞體). This makes it the most abundant collection of tune and classification of genre in early Qing. Of studies of CiLu today, from the perspective of writing background and reason, scholars tend to intersect the object through lens of political change during Ming to Qing as well as of the pinpointed response of early Qing Ci literary circle towards Ming Ci literary circle. Moreover, with regard to content of CiLu, scholars tend to decipher the text by interpreting WanShu's self account and introduction, explaining its format and criticizing its good and bad. This shows that research effort towards CiLu has already begun, and, at the same time, has demonstrated its importance to Qing literary circle due to the fact that it has a very close relationship with the era. However, although those external factors raised here are suitable to explain the universal situation of early Qing Ci circle, a target-oriented analysis towards CiLu is absent. Those internal analysis based on content also overly rely on WanShu's self account and introduction yet omit the value of Ci examples, annotations and WanShu's comments. Therefore, in this research, except the parts of introduction and conclusion, the body contains 4 chapters and is divided into former and latter part so as to provide a fresh angle and discourse upon the study of CiLu via an attempt of viewing it from the external to the internal. The first chapter－Introduction－ provides a clean explanation upon the goals, literature review and methodology of the research; the second chapter will review early Qing Ci poetry circle's canonization strategy (尊體策略) to clarify genre integration (破體), genre classification (辨體) and the spectacle of writing trend of the era. It also revaluates the tension among literary parties upon the issue of canonization in early Ching circle so that a new discourse upon the literary status of WanShu's CiLu would be brought forth as the fundamental argument of the thesis. The third chapter will trace traditional influence of CiLu's by reviewing music discussion in Pre-Qin and Han, six times official review of music systems in Song dynasty and Ci lyricists' inhabitation under the influence of Dashengfu (大晟府), and hence, it is analyzed that WanShu's CiLu alludes rules of Ci poetry writing to music theory. Then through the way of music theory, it paves the road to canonization of certain Ci poetry －this also demonstrates how WanShu's CiLu develops its own unique rules of music-lyrics theory (律呂之學) from purely inheriting ancient style (紹述古音) . The forth chapter shifts to the internal textual studies of CiLu. Apart from CiLu's self account and introduction, it tries to explore its inner logic(內在理路): by the unusual phenomenon of juxtaposing LiuYong and ChouBaoyan as well as comparing FangQianli and WuWenyin, it is noted that WanShu's emphasis on comparingly slow reading and parallel proofreading is the inner clue of netting the whole volume as well as the corner stone to his literary pursuit of being "supremely just and grandly noble" (至公大雅). The fifth chapter borrows angles of bibliography and the Cultural History Study of Book to reflect on the material form of Cipu (詞譜)writing, analysing how CiLu differentiates from other common Cipu during the period: it both masters the two facets of visual reading and vocal drill to advocate the practice of Ci poetry writing. This not only solves the problem of writing techniques but also conquers the difficulty of adopting different aesthetics norm. It, hence, echoes CiLu's editing aims which are promotion and canonization of Ci. The sixth chapter is conclusion which induces all the discoveries of this research as well as reflects on the methodology.
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Emtestam, Petra. "Varför känner vi inte till Tarsila do Amaral? : En studie av polariseringen mellan ”vi” och ”dom” i konsthistorien med utgångspunkt i antropofagin i 1920-talets Brasilien." Thesis, Södertörn University College, The School of Culture and Communication, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-760.
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The abscence of the brazilian artist Tarsila do Amaral (1886–1973) in the general art history is investigated, using the colonial structure as a starting point. In South America she is regarded as one of the greatest artists in modern time, in the rest of the world she is more or less unknown. The conclusion is that the colonial mechanisms are still in progress in our assumed postcolonial world, and has excluded Tarsila do Amaral, and the anthropophagic movement she was a part of, from the art history. The study points out the importance of looking into this neglected artist and the historic event. Not only to add it to the history of art, but also to show how anthropophagy as an artistic strategy created in the 1920’s Brazil is as relevant today as it was then. Three oil paintings of Tarsila do Amaral is used to describe the artistic strategy that solved the problem of beeing shaped as a mirror image to the western world. The paintings A Negra, Abaporu and Antropofagia tells us the story of how the Brazilian people started to see themselves as culturaly independent from Europe. Neither as something opposite nor similiar, but as something between. Anthropophagy is challenging our notion of ”us” and ”them” as well as centre and periphery – and is therefor useful in the writing of art history. Its not only important to make room for Tarsila do Amaral in the history of art – its also urgent to let her contribution be a part of the present art world.
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Le, Bastard Gwenola. "« He don’t belong », la communauté impossible : les paradoxes de l'écriture dans l'oeuvre théâtrale de Eugène O'Neill." Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20061/document.
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L’oeuvre de Eugene O’Neill est souvent considérée de manière parcellaire : si la critique s’accorde sur la place canonique d’O’Neill dans le théâtre américain, c’est qu’elle choisit généralement d’occulter l’oeuvre de jeunesse. Cette thèse vise à reconstruire le lien entre les pièces et les différents contextes qui se succèdent au cours de sa carrière pour mettre en évidence une esthétique du paradoxe, nourrie par des aspirations communautaires insatisfaites. Il s’agit non pas de conclure à la supériorité de l’oeuvre tardive, mais de redonner sa place à l’oeuvre de jeunesse, comme la matrice de l’écriture. La quête d’un sentiment d’appartenance parcourt l’oeuvre dans laquelle s’exerce la tension entre scène d’avant-garde et scène commerciale, démarche individuelle et démarche collective. Le théâtre d’O’Neill est difficile à appréhender dans sa globalité tant les pièces sont irrégulières et hétérogènes. L’oeuvre est cependant tendue vers une même quête : la quête d’appartenance qui transparaît aussi bien dans le contexte de production que dans l’écriture des pièces. C’est en envisageant les pièces comme un ensemble unifié autour de la recherche impossible d’une communauté que se dessine une nouvelle lecture de l’oeuvre théâtrale : les paradoxes de l’écriture donnent à voir les capacités de l’oeuvre à produire sa propre ambiguïté et sa propre richesseEugene O’Neill’s drama is generally approached from heterogeneous perspectives: if there is a critical consensus concerning O’Neill’s canonical position in American theater, it is probably due to the critics’ tendency to neglect the early plays. This dissertation aims to reconstruct the link between the plays and the shifting contexts in which they were elaborated in order to highlight O’Neill’s aesthetics of contradiction fueled by an unsatisfied quest for belonging. Instead of positing that O’Neill’s achievement lies in the late plays, this study aims at evaluating the early plays, as they constitute the matrix of his writing. The quest for belonging runs through O’Neill’s plays, which also show a constant tension between avant-garde and commercial stage, individual and collective behavior. O’Neill’s plays are difficult to apprehend, as they are extremely heterogeneous. But as a whole, they appear directed, however, toward one single pursuit: the quest for belonging which characterizes the context of production as much as the writing. By considering the plays as a whole, unified by the impossible quest for a community, one may attempt a new approach to O’Neill’s works, as the contradictions inherent in the writing show how O’Neill’s body of work produces its own ambiguity and interest
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Omata, Rappo Hitomi. "Des Indes lointaines aux scènes des collèges : les reflets des martyrs de la mission japonaise en Europe (XVIe - XVIIIe siècle)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5009.
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Cette thèse analyse la réception en Europe des évènements survenus au Japon pendant la période de mission, à l’époque moderne. Le discours diffusé dans le monde occidental avait commencé par un certain triomphalisme, incarné par les chrétiens japonais arrivés à Rome en 1585. Or, quand les autorités locales ont proscrit et poursuivi la nouvelle religion, il a évolué vers une rhétorique centrée sur la notion de « martyr ». Par la suite, cette idée a été activement utilisée pour présenter l’expérience chrétienne japonaise dans l’Europe moderne, et son emploi était intimement lié à la pensée politique et religieuse de l’époque. Les martyrs du Japon ont en outre donné lieu, en 1627, à la première béatification de saints issus des « Indes ». Cet évènement, tant pour l’Église, que pour les empires coloniaux ibériques, n’a été rendu possible qu’à travers l’intégration du Japon dans une vision du monde où ses dirigeants persécuteurs sont considérés comme des tyrans, et non pas comme de simples sauvages. La transmission de ces conceptions dans le Vieux Continent a également pris des formes concrètes, avec les tableaux, sculptures et gravures, ou encore la littérature et le théâtre. Dans les pièces jésuites, l’Archipel devient en effet un thème d’un genre destiné à l’édification publique. Tout cela a contribué à créer un Japon imaginaire, qui s’est par la suite largement imposé dans les esprits. Cette thèse montre que les martyrs japonais ne peuvent être circonscrits à l’histoire de l’Église ou des ordres missionnaires, mais qu’ils ont contribué à la construction de la culture européenne, en particulier dans sa perception de sa place dans le mondeThis thesis analyzes the reception of the Japanese mission in Europe, from the 16th to the 18th century. The discourse diffused in Europe started with a certain triumphalism, embodied by the Japanese Christians sent to Rome in 1585. However, when the local authorities began to prosecute and ban the new religion, it evolved to an imagery centered on the concept of “martyr". After that, this notion has been actively used to relate the Japanese Christian experience in modern Europe, and it was intimately linked to the religious and political thought of the time. The martyrs of Japan also gave, in 1627, the first beatification of saints from the “Indies”. This exceptional event, for both the Catholic church and the Iberian colonial empires, was only made possible by the integration of Japan in a determined word-view, where its leaders were regarded as tyrants, and not as uncivilized savages. The concrete transmission of such conceptions in the Old Continent was conducted by various means, such as paintings, sculptures and engravings, or literature, and theater. In the Jesuit plays, the Japanese martyrs became a topic in a literary genre essentially designed for public edification. All of this gave birth to an imaginary Japan that subsequently established itself in the minds of the time. Overall, this thesis shows that Japanese martyrs cannot simply be confined to the history of the Church or missionary orders. They have contributed significantly to the construction of European culture, particularly in its perception of its place in the world
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Souza, Leandro Faria de. "A construção processual da santidade: abordagem e interpretação da causa de Antônio Galvão de França." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21677.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The Holiness is present in the history of the Catholic Church from its earliest days, when the early followers of Christ sought to imitate it through martyrdom. Gradually, the representation of this concept has changed, gaining political elements elaborated by the Church as a form of control and deepening of the institutional relations with each locality. In this sense, the process of canonization of Antônio Galvão de França represents an important landmark for the introduction of Brazil into the universal Catholic scenario. Therefore, the main objective of this work is to analyze the act of beatification and canonization of the first Brazilian saint as a historical process and through him to identify, through his heroic virtues described in the document (canonization process), a new possible approach for this documentation and, at the same time, demonstrate the occurrence of a process of symbolic construction of the memory of sanctity, which involved social groups interested in its promotion to the status of saint, enabling the success of this canonization to promote the "procedural construction of holiness"
A santidade está presente na história da Igreja Católica desde seus primórdios, quando os primeiros seguidores de Cristo procuravam imitá-lo através do martírio. Gradativamente, a representação deste conceito se modificou, ganhando elementos políticos elaborados pela Igreja como forma de controle e aprofundamento das relações institucionais com cada localidade. Nesse sentido, o processo de canonização de Antônio Galvão de França representa importante marco para a introdução do Brasil no cenário católico universal. Portanto, o objetivo principal deste trabalho é analisar o ato de beatificação e de canonização do primeiro santo brasileiro como um processo histórico e, através dele, identificar, por meio de suas virtudes heroicas descritas no documento (processo de canonização), uma nova abordagem possível para esta documentação e, ao mesmo tempo, demonstrar a ocorrência de um processo de construção simbólica da memória de santidade, que envolveu grupos sociais interessados em sua promoção à condição de santo, possibilitando o sucesso desta canonização e, assim, promover a “construção processual da santidade”
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Hartel, Heather A. "Producing Father Nelson H. Baker the practices of making a saint for Buffalo, N.Y. /." Diss., University of Iowa, 2006. http://ir.uiowa.edu/etd/59.
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Pereira, Thiaquelliny Teixeira. "A construção social da santidade: santos populares no interior da Bahia." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-09022018-112516/.
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Este trabalho se propõe a analisar a construção social da santidade. Desde o início da era cristã, o povo é o grande responsável por fazer santos. Os primeiros santificados foram os mártires e os confessores, que declararam publicamente a sua fé em Cristo com o risco iminente de morte. Com o fim da perseguição romana aos cristãos, início do século IV, os olhos do povo se voltaram para os ascetas. Apesar de eles terem um estilo de vida de restrições autoimpostas, que simbolizava um martírio diário, foi a taumaturgia, a capacidade de operar milagres, que fez com que os ascetas fossem devotados e proclamados santos pelo povo. Após a reforma gregoriana, a Igreja reservou para si o direito de proceder com a canonização; contudo, ela ainda hoje não conseguiu controlar a santificação popular. Novos santos continuam surgindo alheios ao seu controle, como os santos do interior do estado da Bahia, Brasil, santa Leocádia, santo Antônio e são Pedro. Os dados foram coletados durante as pesquisas de campo, realizadas nas cidades de Guanambi, Cândido Sales e Ribeirão do Largo, onde estão localizados os túmulos dos respectivos santos. As análises mostram que além do já conhecido martírio, a fama de milagreiro se firma como a principal razão da construção social da santidade. Digo fama de milagreiro e não o milagre em si, já que para os devotos dos santos populares, o milagre é visto, de forma simplificada, como quaisquer tipos de ajuda.This work proposes to analyze the social construction of the sanctity. Since the beginning of the Christian era, the people are the greatest responsible of creating saints. The first two groups to be sanctified were the martyrs and confessors, that publicly declared their faith in Christ even with the imminent risk of death because it. With the end of the Christian persecution from the romans, in the beginning of IV century, the interest of people came to the ascetics. Despite their lifestyle of self-imposed restrictions, the thaumaturgy, that is, the capacity of operating miracles, that made ascetics proclaimed and devoted by the population. After the Gregorian Reform, the Church reserved to itself the right to proceed with the canonization; however, the popular sanctification is a topic that could not be fully controlled by the Catholic Institution yet. New saints are still being emerging, such as those of the interior of Bahia state, Brazil, Saint Leocádia, Saint Antônio and Saint Pedro. The data were collected through field researches conducted in the cities of Guanambi, Cândido Sales and Ribeirão do Largo, where the tombs of these saints just mentioned are located, respectively. The analyses demonstrate that beyond the well-known fame of martyr, the fame of miracle worker is the principal reason for the social construction of sanctity. I mean, the fame of miracle worker and not the miracle itself, because to the popular saints devouts, the meaning of miracle is considered to be any kind of a simple help.
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Suhet, Renato Romulo dos Santos. "FENOMENOLOGIA DA CANONIZAÇÃO." Pontifícia Universidade Católica de Goiás, 2014. http://localhost:8080/tede/handle/tede/880.
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Previous issue date: 2014-02-28A partir dos pressupostos das Ciências da Religião, analisa o fenômeno da santificação enquanto elemento constituinte do catolicismo; a finalidade da santificação para a Igreja Católica Apostólica Romana e quais as consequências da influência do Santo na vida do ser humano. A pesquisa terá como eixo principal a Fenomenologia da Canonização no sentido de propor uma analítica, em Ciências da Religião, sobre o tema da canonização e a Igreja Católica Apostólica Romana entendendo seus conceitos, prática e finalidade, frente a um processo que leva alguém, que ao passar pelo processo de canonização da Igreja se transforma em um ser sagrado para o mundo cristão católico, com direito a culto e veneração. No sentido de realizar a análise do fenômeno religioso, no qual a canonização é elemento norteador, será utilizado, para isso, a Escritura Sagrada e a Tradição que serão de suma importância para entender o porquê de se ter santos, conforme preceitua Deus em Levítico 11,44-45 Vós vos santificareis e sereis santos, porque eu sou santo. E, ainda, no disposto pela Igreja Católica que afirma que o Santo é Para tributar honra à Santíssima Trindade, para exaltação da fé católica e incremento da vida cristã .
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Mukabalera, Cigwira Joseph. "Monseigneur Christophe Munzihirwa, Romero du Congo ?les concepts de Martyre, de Béatification et de Canonisation revisités à la lumière de l'histoire religieuse contemporaine de la martyrologie et de l'expérience pastorale de Monseigneur Christophe Munzihirwa, Archevêque de Bukavu (Sud-Kivu/RDC)." Doctoral thesis, Universite Libre de Bruxelles, 2003. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211303.
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Grey, Philip. "Defining moments : a cultural biography of Jane Eyre." Doctoral thesis, Umeå: Institutionen för moderna språk, Univ, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-284.
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Bloyet, Nicolas. "Caractérisation et plongement de sous-graphes colorés : application à la construction de modèles structures à activité (QSAR)." Thesis, Lorient, 2019. http://www.theses.fr/2019LORIS546.
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Dans le domaine de la chimie, il est intéressant de pouvoir estimer des propriétés physico- chimiques de molécules, notamment pour des applications industrielles. Celles-ci sont difficiles à estimer par simulations physique, présentant une complexité temporelle prohibitive. L'émergence des données (publiques ou privées) ouvre toutefois de nouvelles perspectives pour le traitement de ces problèmes par des méthodes statistiques et d'apprentissage automatique. La principale difficulté réside dans la caractérisation des molécules : celles-ci s'apparentent davantage à un réseau d'atomes (autrement dit un graphe coloré) qu'à un vecteur. Or, les méthodes de modélisation statistiques traitent usuellement avec des observations encodées comme telles, d'où la nécessité de méthodes spécifiques, nommées relations structures-activité, traitant des observations encodées sous forme de graphes. Le but de cette thèse est de tirer parti des corpus publics pour apprendre les meilleures représentations possibles de ces structures, et de transférer cette connaissance globale vers des jeux de données plus restreints. Nous nous inspirons pour ce faire de méthodes utilisées en traitement automatique des langages naturels. Pour les mettre en œuvre, des travaux d'ordre plus théorique ont été nécessaires, notamment sur le problème d'isomorphisme de graphes. Les résultats obtenus sur des tâches de classification/régression sont au moins compétitifs avec l'état de l'art, voire meilleurs, en particulier sur des jeux de données restreints, attestant des possibilités d'apprentissage par transfert sur ce domaineIn the field of chemistry, it is interesting to be able to estimate the physicochemical properties of molecules, especially for industrial applications. These are difficult to estimate by physical simulations, as their implementation often present prohibitive time complexity. However, the emergence of data (public or private) opens new perspectives for the treatment of these problems by statistical methods and machine learning. The main difficulty lies in the characterization of molecules: these are more like a network of atoms (in other words a colored graph) than a vector. Unfortunately, statistical modeling methods usually deal with observations encoded as such, hence the need for specific methods able to deal with graphs- encoded observations, called structure-activity relationships. The aim of this thesis is to take advantage of public corpora to learn the best possible representations of these structures, and to transfer this global knowledge to smaller datasets. We adapted methods used in automatic processing of natural languages to achieve this goal. To implement them, more theoretical work was needed, especially on the graph isomorphism problem. The results obtained on classification / regression tasks are at least competitive with the state of the art, and even sometimes better, in particular on restricted data sets, attesting some opportunities for transfer learning in this field
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Schutte, Philippus Jacobus Wilhelmus. "Jesus - a kerygma to live by a postmodern understanding of myth, resurrection and canon /." Thesis, Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-05262005-083524.
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Mendes, Edilberto da Silva. "A santa negra dos Inhamuns: um estudo das performances que atualizam o culto à escrava Marciana em Planalto, Arneiroz, Ceará." reponame:Repositório Institucional da UFC, 2010. http://www.repositorio.ufc.br/handle/riufc/697.
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MENDES, Ediberto da Silva; OLIVEIRA, Catarina Tereza Farias de. A santa negra dos Inhamuns: um estudo das performances que atualizam o culto à escrava Marciana em Planalto, Arneiroz, Ceará. 2010. 157f. Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-Graduação em Comunicação Social, Fortaleza-CE, 2010.Submitted by Maria Josineide Góis (josineide@ufc.br) on 2011-08-26T16:28:24Z No. of bitstreams: 1 2010_Dis_ESMendes.pdf: 1895703 bytes, checksum: 38e58ba8787ba304a1795cf4072d2fba (MD5)
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This study presents and analyses the performances related to the cult of Saint Marciana in Planalto, Arneiroz, Ceará. Marciana is a typical case of spontaneous canonization as Paul Zumthor defines the phenomenon by which certain individuals are considered saints and receive worship without the official recognition of the Catholic Church. Assuming that performance is a privileged place to articulate social memory, the research investigates the ceremonial and bodily practices through which people at Planalto update this cult. Understanding that evoked images of the past can legitimize the present social order, the research speculates on the meanings implied in the community´s effort to keep the cult of Marciana alive.
Esta pesquisa empreende uma análise das práticas que atualizam o culto a Santa Marciana, no distrito de Planalto, município de Arneiroz, Ceará. Marciana é um caso característico de canonização espontânea, conceito de Paul Zumthor para definir o fenômeno pelo qual certos indivíduos são considerados santos e se tornam alvo de devoção sem o aval da Igreja Católica. A partir do pressuposto de que a performance é um lugar privilegiado de articulação da memória social, a pesquisa investiga as práticas corporais e cerimoniais articuladas pela população de Planalto no sentido de atualizar e perpetuar esse culto. Entendendo que as imagens evocadas do passado servem para legitimar a ordem social presente, busca explicitar os sentidos imbricados no esforço da comunidade de Planalto para manter viva a fé em Marciana.
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He, Man. "Chinese Play-Making: Cosmopolitan Intellectuals, Transnational Stages, and Modern Drama, 1910s-1940s." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429737192.
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Jones, William Timothy. "Paper Tower: Aesthetics, Taste, and the Mind-Body Problem in American Independent Comics." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395604923.
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Carayol, Martin. "La formation du canon de la nouvelle en Finlande et en Estonie." Phd thesis, Institut National des Langues et Civilisations Orientales- INALCO PARIS - LANGUES O', 2013. http://tel.archives-ouvertes.fr/tel-00947558.
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Ce travail vise à observer les mécanismes à l'œuvre dans la canonisation des nouvelles finlandaises et estoniennes. L'auteur présente d'abord les travaux théoriques qui concernent le canon littéraire et les fréquents débats entourant cette notion. Il étudie ensuite le rôle des plus importantes instances canonisatrices (recensions, travaux critiques, prix littéraires, anthologies, traductions, institution scolaire et universitaire) en Finlande et en Estonie. Une attention particulière est accordée à la réception critique dans les revues littéraires des deux pays, et à la présentation qui est faite des classiques de la nouvelle dans les manuels de littérature.Des études de cas sont ensuite présentées : à partir d'exemples tirés d'écrivains ou de thèmes précis, l'auteur y met en lumière certains phénomènes caractéristiques de la canonisation, et diverses circonstances susceptibles de faciliter la canonisation des textes, ou au contraire d'y faire obstacle. Ces analyses débouchent sur des propositions de nouveaux outils théoriques pour l'étude diachronique des canons.
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MORAIS, Álvaro Dellano Rios. "O povo fez sua santa: canonização espontânea nas narrativas dos devotos de Mártir Francisca de Aurora." http://www.teses.ufc.br, 2008. http://www.repositorio.ufc.br/handle/riufc/1215.
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MORAIS, Álvaro Dellano Rios. O povo fez sua santa: canonização espontânea nas narrativas dos devotos de Mártir Francisca de Aurora. 2008. 125f. Dissertação (Mestrado em Sociologia) – Universidade Federal do Ceará, Departamento de Ciências Sociais, Programa de Pós-Graduação em Sociologia, Fortaleza-CE, 2008.Submitted by nazareno mesquita (nazagon36@yahoo.com.br) on 2011-11-17T14:09:44Z No. of bitstreams: 1 Art_2008_ADR.Morais.pdf: 784298 bytes, checksum: 421d29f77757998b99bb3dd4327b4549 (MD5)
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This study intends to understand how a process of “spontaneous canonization” works, in the context of Brazilian religiosity. The idea of Paul Zumthor defines a sociological phenomenon in which persons (alive, dead or imaginary ones) are taken as saints by the people, but they aren’t recognized by the Catholic Church as saints. The object of this research is the case of Martyr Francisca, a popular saint whose cult is located in Aurora (Ceará - Brazil). The study focuses on narratives that reconstruct the history of the martyr, analyzing spoken and written sources. When she was 16, Francisca Augusta da Silva was murdered by her ex-groom, in 1958. Where she fell dead, the people of Aurora built a small chapel. This chapel attracted believers who search helping from the saint of Aurora.
O presente estudo procura compreender como se dá o processo de “canonização espontânea”, no contexto do campo religioso brasileiro. O conceito de Paul Zumthor define um fenômeno sociológico segundo o qual indivíduos (vivos, mortos ou imaginários) são tomados por santos, em uma determinada comunidade, sem que assim sejam reconhecidos pela Igreja Católica. A investigação se concentra no caso de Mártir Francisca, santa popular cujo culto se localiza em Aurora, na região do Cariri (Ceará). O estudo se volta para as narrativas que reconstituem a história da mártir, tratando das fontes orais e escritas. Em 1958, quando contava 16 anos de vida, Francisca Augusta da Silva foi assassinada pelo ex-noivo. No local de sua morte, foi erguida uma pequena capela que logo passou a atrair fiéis em busca da ajuda da santa de Aurora.
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Grußien, Berit. "Capturing Polynomial Time and Logarithmic Space using Modular Decompositions and Limited Recursion." Doctoral thesis, Humboldt-Universität zu Berlin, 2017. http://dx.doi.org/10.18452/18548.
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Diese Arbeit leistet Beiträge im Bereich der deskriptiven Komplexitätstheorie. Zunächst beschäftigen wir uns mit der ungelösten Frage, ob es eine Logik gibt, welche die Klasse der Polynomialzeit-Eigenschaften (PTIME) charakterisiert. Wir betrachten Graphklassen, die unter induzierten Teilgraphen abgeschlossen sind. Auf solchen Graphklassen lässt sich die 1976 von Gallai eingeführte modulare Zerlegung anwenden. Graphen, die durch modulare Zerlegung nicht zerlegbar sind, heißen prim. Wir stellen ein neues Werkzeug vor: das Modulare Zerlegungstheorem. Es reduziert (definierbare) Kanonisierung einer Graphklasse C auf (definierbare) Kanonisierung der Klasse aller primen Graphen aus C, die mit binären Relationen auf einer linear geordneten Menge gefärbt sind. Mit Hilfe des Modularen Zerlegungstheorems zeigen wir, dass Fixpunktlogik mit Zählen (FP+C) PTIME auf der Klasse aller Permutationsgraphen und auf der Klasse aller chordalen Komparabilitätsgraphen charakterisiert. Wir beweisen zudem, dass modulare Zerlegungsbäume in Symmetrisch-Transitive-Hüllen-Logik mit Zählen (STC+C) definierbar und damit in logarithmischem Platz berechenbar sind.
Weiterhin definieren wir eine neue Logik für die Komplexitätsklasse Logarithmischer Platz (LOGSPACE). Wir erweitern die Logik erster Stufe mit Zählen um einen Operator, der eine in logarithmischem Platz berechenbare Form der Rekursion erlaubt. Die resultierende Logik LREC ist ausdrucksstärker als die Deterministisch-Transitive-Hüllen-Logik mit Zählen (DTC+C) und echt in FP+C enthalten. Wir zeigen, dass LREC LOGSPACE auf gerichteten Bäumen charakterisiert. Zudem betrachten wir eine Erweiterung LREC= von LREC, die sich gegenüber LREC durch bessere Abschlusseigenschaften auszeichnet und im Gegensatz zu LREC ausdrucksstärker als die Symmetrisch-Transitive-Hüllen-Logik (STC) ist. Wir beweisen, dass LREC= LOGSPACE sowohl auf der Klasse der Intervallgraphen als auch auf der Klasse der chordalen klauenfreien Graphen charakterisiert.This theses is making contributions to the field of descriptive complexity theory. First, we look at the main open problem in this area: the question of whether there exists a logic that captures polynomial time (PTIME). We consider classes of graphs that are closed under taking induced subgraphs. For such graph classes, an effective graph decomposition, called modular decomposition, was introduced by Gallai in 1976. The graphs that are non-decomposable with respect to modular decomposition are called prime. We present a tool, the Modular Decomposition Theorem, that reduces (definable) canonization of a graph class C to (definable) canonization of the class of prime graphs of C that are colored with binary relations on a linearly ordered set. By an application of the Modular Decomposition Theorem, we show that fixed-point logic with counting (FP+C) captures PTIME on the class of permutation graphs and the class of chordal comparability graphs. We also prove that the modular decomposition tree is definable in symmetric transitive closure logic with counting (STC+C), and therefore, computable in logarithmic space. Further, we introduce a new logic for the complexity class logarithmic space (LOGSPACE). We extend first-order logic with counting by a new operator that allows it to formalize a limited form of recursion which can be evaluated in logarithmic space. We prove that the resulting logic LREC is strictly more expressive than deterministic transitive closure logic with counting (DTC+C) and that it is strictly contained in FP+C. We show that LREC captures LOGSPACE on the class of directed trees. We also study an extension LREC= of LREC that has nicer closure properties and that, unlike LREC, is more expressive than symmetric transitive closure logic (STC). We prove that LREC= captures LOGSPACE on the class of interval graphs and on the class of chordal claw-free graphs.
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Bennett, Russ Kay. "Joseph Smith—History: From Dictation to Canon." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3245.
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This thesis seeks to answer the question of how Joseph Smith—History found in The Pearl of Great Price developed into a part of the canon of The Church of Jesus Christ of Latter-day Saints. When the prophet Joseph Smith first dictated the text to his scribes it seems he had not intended for the work to become scripture, but simply to follow the Lord's divine mandate to keep a record. Additionally he provided the purpose in his document to "disabuse the public mind, and put all inquirers after truth in possession of the facts, as they transpired." The format he proposed for the Manuscript History illustrates how it was originally not purposed for scripture. The compiling of that history took the efforts of many men and women and spanned the length of almost twenty years to complete. Joseph Smith had begun the dictation to his scribe George Robinson in 1838, but it was unfinished. Joseph later began the dictation anew to his scribe James Mulholland, first having the man rewrite what he had told to Robinson and then picking up the dictation from there. While the prophet had started and stopped histories before, this particular dictation began the enduring effort. The Manuscript History was developed from the original 59 pages that were scribed by Mulholland. By the efforts of other scribes, but mostly Willard Richards, the history was completed. The official statement of Brigham Young and Orson Pratt upon its completion said nothing of extracting portions for canon. But Mulholland's work seemed destined for a different purpose than the rest of the Manuscript History. It was printed serially in the Times and Seasons, and a few apostles seemed to catch a vision of what the manuscript could do for potential converts and members of the Church. Orson Pratt was especially a proponent of communicating certain key events as illustrated in his missionary tract "Remarkable Visions." A later apostle, Franklin D. Richards, would see the benefit of using the official history to distribute the history of the restoration of the Church to others. He extracted portions from Mulholland's text that covered certain main events in Joseph's life and printed them in his missionary tract The Pearl of Great Price. This pamphlet would eventually be canonized by The Church of Jesus Christ of Latter-day Saints in 1880. Joseph Smith-History's inclusion in the reclamation of revelation that occurred in 1880 was deserved. This is evidenced by examining the process of canonization and the guiding principles of canonization employed by the Church of Jesus Christ of Latter-day Saints. It was canonized at the same time as many other revelations and at a General Conference saturated with many important events. Consequently it is difficult to gauge the reaction to its inclusion in canon, except in how it has been used since its canonization. After its inclusion into scripture the text has become a foundational piece of literature for the Church. The impact the text has had can be seen in the culture, missionary work, and doctrine of the Church. The focus of this thesis is to map the text's journey from birth to canonization.
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Verhaeghe, Sidonie. "De la Commune de Paris au Panthéon (1871-2013) : célébrité, postérité et mémoires de Louise Michel Sociologie historique de la circulation d’une figure politique." Thesis, Lille 2, 2016. http://www.theses.fr/2016LIL20010/document.
Full textAbstract:
Née d’une interrogation sur les dynamiques d’intégration républicaine des radicalités politiques, cette recherche au carrefour de la sociologie historique du politique, de l’histoire sociale des idées et de la sociologie politique des mémoires collectives,s’attache à expliquer les conditions dans lesquelles Louise Michel, une femme et une anarchiste du XIXe siècle, devient une figure éligible à la panthéonisation en 2013. L’analyse longitudinale de la carrière de la figure de Louise Michel interroge plus généralement les processus de canonisation, de circulation et de transmission qui caractérisent les dispositifs de célébration politique. A partir de l’étude monographique des multiples occurrences de lafigure de Louise Michel du dernier tiers du XIXe siècle au début du XXIe siècle (presse, discours, pratiques commémoratives, biographies ou encore manuels scolaires), ce travail montre comment une personnalité marquée par la marginalité politique devient une référence commune de la gauche. Les formes et les espaces de la célébration ne peuvent alors se comprendre qu’au regard des positions occupées par ses traducteurs et de la structure de l’espace politique et social dans lequel ils s’inscrivent. Le processus de reconnaissance institutionnelle de Louise Michel doit d’une part à la pacification d’une mémoire officielle de la Commune de Paris, et d’autre part à l’intégration de l’histoire des femmes au sein d’un féminisme d’Etat. Ce double mouvement explique l’élargissement de l’identification collective et individuelle dans la figure de Louise Michel. Il autorise l’hypothèse d’une entrée de Louise Michel au Panthéon républicain. Pourtant, cette thèse montre également que des mécanismes de résistance aux processus de reconnaissance institutionnelle demeurent. Loin d’un processus linéaire la construction de la figure Louise Michel fait l’objet d’appropriations multiples qui coexistent aujourd’hui. L’inscription d’une figure historique dans les mémoires collectives constitue dès lors un dispositif conflictuel, marqué par des conjonctures mouvantes qui met aux prises des acteurs à la croisée des espaces politiques, militants, universitaires et intellectuelsAt the crossroads of political historical sociology, social history of ideas, and political sociology of collective memories, this research starts from an interrogation on the republican integration dynamics of political radicalism. Itfocuses on explaining the conditions in which Louise Michel, a 19th century woman and anarchist, has become an eligible icon for pantheonisation in 2013. The longitudinal analysis of Louise Michel's career broadly questions the processes of canonization, circulation and transmission which characterize the schemes of political celebration. Initiated by the monographic study of Louise Michel's numerous apparitions, from the last third of the 19th century to the early21st century (press, speeches, memorial events, biographies or textbooks), this essay highlights how a politically marginalized character turns into a leftist icon. It's only by apprehending the political posture and social background ofher interpreters that one can acknowledge the different areas and forms of commemoration. The process of institutional recognition of Louise Michel's legacy is made possible on the one hand by the pacification process of the officialremembrance of the Paris Commune, and on the other hand by the incorporation of Women History in state feminism. It explained the enlargement of both collective and individual identification to Louise Michel's figure. It also authorizedthe hypothesis of Louise Michel's entry to the republican Pantheon. However, this thesis demonstrates as well that some resistance mechanisms remains. The edification of Louise Michel's emblematic figure isn't a linear process but issubject to multiples appropriations that coexist nowadays. Historical figure in collective memories poses a divisive mechanism, characterized by shifting conjunctures that confront forces at the crossroads of different political, activist, academic and intellectual spaces
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Matienzo, Mark A. "Canonization, Archivalization, and the "Archival Imaginary"." 2008. http://hdl.handle.net/10150/216929.
Full textAbstract:
In this paper, I argue that there are archival counterparts to the constructs of literary canon formation. Using Eric Ketelaar’s concept of ‘archivalization,’ which is the sociocultural process that determines whether something will be archived, I subsequently define the concept of ‘archivicity’ as the abstract set of properties of a record that determines if a record is ‘archival’ or ‘non-archival.’ We will also investigate the institutional embodiment of a holistic ‘archival paradigm,’ wherein archives and archivists recognize their role as preserving and potentially interpreting records as a form of cultural capital. However, as we will see, this paradigm also has a central role in the perpetuation of ideology. Finally, we will investigate ways in which to ‘open the archives’ by transforming and rethinking archival practice given our analysis.
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Kuo, Ya-pei. "The de-canonization of the Confucian classics." 1994. http://catalog.hathitrust.org/api/volumes/oclc/32155379.html.
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Covert, Jennifer Lee. "A balancing act : the canonization of Tomson Highway." Thesis, 1997. http://hdl.handle.net/2429/6472.
Full textAbstract:
In this thesis I will examine the critical and popular success of playwright Tomson
Highway. Highway's two published plays, "The Rez Sisters" and "Dry Lips Oughta Move to
Kapuskasing", are taught on university and high school syllabi across the country and abroad, as far away as Copenhagen. These two plays have also been performed in Canada virtually from coast to coast. These facts are interesting in and of themselves, but specifically when taken into account with the fact that Highway is a Cree playwright, born in northern Manitoba, who didn't
become fluent in English until reaching his teens. Moreover, Highway is the only native
playwright to have achieved this level of wide-spread acclaim. In this thesis I will examine how and why this phenomenon came about and posit some hypotheses to help to explain it. I will take three steps in dealing with the sudden rise in popularity of Highway's work. In Chapter One I will trace the roots of his success through a selective production history of his two
published plays across the country. It will also be important in this chapter to give a brief personal history of the playwright as this will prove an integral reference point. In the second Chapter I will firmly situate Highway within the Canadian dramatic canon, such as it is, through an investigation into where and in which contexts Highway's plays are taught and where they are currently being produced in Canada and abroad. In the final Chapter I will provide some reasons
that may account for his success and his rapid canonization. In the conclusion I will discuss the ramifications of his canonization and some of the larger implications of his rapid rise to fame.
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"On the Road from Melville to Postmodernism: The Case for Kerouacâs Canonization." East Tennessee State University, 2008. http://etd-submit.etsu.edu/etd/theses/available/etd-0328108-111129/.
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Wood, Alice L. "The discourse of sanctity: Early modern canonization of saints as a collaborative process." Thesis, 1994. http://hdl.handle.net/1911/13915.
Full textAbstract:
Re-evaluation of the current scholarship on sainthood reveals canonization to be a process of deliberate creation by which candidates are first depicted as members of particular groups or communities and then represented as exemplary members of the Church of Rome. Collaboration among the multiple groups promoting the canonization yields saints with multiple identities who nevertheless serve as icons of consensus. This interpretation challenges the previous scholarly depiction of early modern canonization reform as the Vatican's attempt to change popular values by imposing elite models of sanctity. Instead, seventeenth-century reform, which forced communities to seek official approval for local saints, can be viewed as a unifying strategy rather than a repressive one. Scholars who emphasize the popular/elite dichotomy in religious culture or who examine only certain types of documents miss both the collaborative nature of canonizations and the importance of saints as symbols of Church cohesion.
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Chean, Jenny Leong Miao, and 梁妙琴. "A Dialogue Between Philosophical Views in Dying And The Catholic Canonization Of Martyrs." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/75201501022323311595.
Full textAbstract:
碩士輔仁大學
宗教學系
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Understand the Catholic Canonization of Martyrs from perspective of the Philosophical Views on Dying, and the dialogue between these two areas. Chapter 1 is about the Christian Theological understanding of martyrdom, Chapter 2 is about the veneration of Saints in Catholic Church; Chapter 3 collected the philosophical views on Dying in both Chinese and Western philosophy, chapter 4 present the research of Ladislaus Boros about the moment of death, and also his assumption of the final decision in the moment of death; chapter 5 is the conclusion of this thesis and the dialogue between these two area.
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Chin, Wai Tong, and 錢瑋東. "The Canonization of Song Yu’s Fu and its Significance in the Six Dynasties Period." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/kp26e5.
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Light, Nathan. "Slippery paths the performance and canonization of Turkic literature and Uyghur muqam song in Islam and modernity /." 1998. http://catalog.hathitrust.org/api/volumes/oclc/41085482.html.
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