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1
Vunidilo, Kalisito. "Living in two worlds "challenges facing Pacific communities : the case of Fijians in New Zealand" /." The University of Waikato, 2006. http://hdl.handle.net/10289/2307.
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Living in two worlds is an insider perspective of how indigenous Pacific Immigrant communities, in this specific case Fijian's living in New Zealand face the challenges of living two cultures in a developed country like New Zealand. The quest to hold on to one's indigenous culture while adapting to another, in order to survive the realities of everyday circumstances can be a complicated struggle. The main objective of this research was to collate and analyze information from Fijian families who migrated to New Zealand from 1970's to the mid 1980's with reference to the challenges they faced. In order to understand such constant struggles there are underlying questions and factors that should be considered. For example - why do people continue to be conservative about their cultural identities or how do they react to unfamiliar challenges in a multicultural society. Another could be - what influences have been seen in order for their children to recognize their indigenous identity. Comparable factors that will bring to other aspects of living in two worlds which would be considered were socio-economic issues, higher education, technological advancement, immigration policies, development constraints and quality of living standards. Fijians and other indigenous Pacific people have through the years gained the ultimate will to defend their cultural and traditional identity whilst living in a world of western values and culture. Coupled with this have been the complexities of holding on to the values of both worlds. As this project probed into these newly rediscovered stories about journeys to their new homeland filled with opportunities, capitalism or westernization had never withered their passion and dreams as Pacific people to better themselves. They also enjoyed the luxury of both worlds as conservators of Pacific cultures and exploiters of technological advancement filled with huge dreams, opportunities and better standards of living. Fijians have the smallest population of Pacific people in New Zealand when compared to Samoa, Tonga, and Cook Islanders. There were relatively small number of Fijians who arrived after the end of World War 2 and they were basically employed in farms, forestry work stations and industrial areas. Others were in New Zealand on government scholarships, training or internship and work experience programs. Most of these people returned home while a very small proportion stayed behind. In the early 1970's and 1980's there was also an influx of seasonal workers in the Central North Island areas including Hawkes Bay, Tokoroa and the Waikato region. Most people were recruited from the Pacific Islands including Fiji because of their hard working attitude and cheap labour margins. When their term was completed some decided to stay and work, eventually residing legally and permanently with their families. Another group of men came via Wellington by boat, destined to become maintenance and repair workers. (bound for maintenance and repair work and ) but were left stranded when the shipping company ownership changed. The dock and maritime workers union fought for the case stating the government on humanitarian grounds should provide them with employment and residency status. After an extensive legal struggle, which lasted almost seven years these early Fijian workers and their families were granted work and residency permits. The (remaining) other families came as visitors or through marriage links and were granted work and residency permits. The 1996 statistics (Statistics New Zealand, Census 1996) stated that Fijians were the most highly skilled and educated Pacific Island population in New Zealand. These statistics had been directly influenced by the latest influx of well educated and highly qualified Fijians who arrived in the late 1990's. The research will also highlight whether those who arrived before this latest influx faced the same challenges. These challenges will be compared to those faced by the generation of Fijians and Pacific people who were born and bred in New Zealand.
2
Larsson, Emma, and Amina Olsson. "Fijian chocolate –what would it look like?A study of the Fijian food culture, to find the specific attributes that might form the future Fijian chocolate culture." Thesis, Kristianstad University College, Department of Behavioural Sciences, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-4318.
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<p>The cocoa produced in Fiji is exported to industrialized countries for processing of the raw material. The Swedish organization Cocoa Bello is involved in a project to provide the Fijian cocoa farmers with knowledge as well as resources to enable local processing and to attain added value of the cocoa crop. The purpose of this study is to discover a field of application for the Fijian cocoa among the rural population, using an ethnographic design. We spent one week in Namau Settlement, Fiji, where we applied in-depth interviews and participant obser-vations in six families. We found a number of aspects affecting food choices, such as social, economical and cultural beliefs. The participants were to a great extent self-sufficient in food and because of the farm work they valued food rich in energy, especially the starchy plants grown on the farm. The crops grown on the farm are considered to be the real food. Hence it is important that the Fijian chocolate get the identity of the farm. The cocoa is among other things likely to be used in a beverage. Since the technology is limited, the Fijian cocoa should be underlined as being different from the commercial varieties of cocoa and chocolate, bring-ing out the properties unique to the local chocolate, such as the high content of nutrients and energy.</p>
3
Shelton, Clare. "The role of culture in adaptive responses to climate and environmental change in a Fijian village." Thesis, University of East Anglia, 2017. https://ueaeprints.uea.ac.uk/66959/.
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Adapting to the new challenges climate change will bring is vital. Pacific Islands are often cited as being at the forefront of climate change, and despite a growing body of regional research there has been limited climate change adaptation research in regional deltas. The capacity of households and communities to respond to climate change in the face of multiple stressors is influenced by a variety of factors and elements shaped by the underlying social and cultural context. Recent work has highlighted a gap in empirically-based understandings of the relationship between adaptation and sociocultural contexts, and this thesis addresses this by examining the relationships between culture, risk perceptions, social capital and indigenous worldviews in a case study of Tikina Toga in Fiji's Rewa River delta. Although well-recognised that adaptation to climate and environmental change is context specific, this case study contributes to our knowledge base around the role of and relationship between culture and potential adaptation actions. I use the Vanua, an indigenous concept and worldview, as a lens to examine potential adaptation and social capital at the household and community scale. The Vanua provides an explanatory depth to potential adaptation actions, especially around understandings of resource access, risk perceptions, perceived self- and collective-efficacy and the role of social capital in adaptation. With an increasing number of climate change initiatives in Pacific Island Countries, this thesis highlights the importance of integrating local-level understandings and processes that influence household and community potential adaptation actions in strategic planning for future climate change responses and development initiatives.
4
Paulsen, Rhonda L. "Displaced culture, re-defining tradition within two pedagogical paradigms." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0017/MQ48584.pdf.
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Ghezali, Habib. "Culture et tradition dans le théâtre populaire en Algérie." Toulouse 2, 2003. http://www.theses.fr/2003TOU20080.
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La culture populaire est une source inépuisable d'inspiration pour les productions artistiques en Algérie. Poètes, peintres, romanciers et dramaturges puisent dans ce trésor leurs matières premières avec le souci de réactualiser des modes traditionnels de communication de plus en plus menacés de disparition, par la modernisation de la société. Kaki et Kateb illustrent l'utilisation du tremplin mythique pour découvrir un monde nouveau. La remontée au monde des anciens est une investigation en vue de la découverte d'une nouvelle parole. Elle est précisément une réflexion sur l'histoire de cette parole et de ses formes multiples d'émission. Le théâtre devient une fenêtre ouverte sur l'univers fabuleux de cet imaginaire populaire qui intègre pleinement la tradition orale avec ses diverses formes de productions. Alloula, Benissa, Fellag et tant d'autres dramaturges, désireux de prendre en main la culture de leur pays, dévoilent le souci de donner un souffle nouveau à cet art populaire. Ils tentent ainsi de maîtriser le réel, de lancer un appel aux hommes, de transformer le monde, en faisant preuve de solidarité et de lucidité. Un théâtre montrant l'homme à partir des données par lesquelles et dans lesquelles il vit<br>Popular culture is an inexhaustible source of inspiration for artistic productions in Algeria. Poets, painters, novelists and playwrights draw their raw material from this treasure with a concern for updating the traditional modes of communication which, day after day, are threatened of extinction through the modernisation of society. Kaki, as well as Kateb, illustrates the utilisation of the mythical springboard to unearth a new world. The coming up to the ancients' world is an investigation to discover a new speech. It is precisely a reflection on the history of this speech and on its various forms of voicing. The theatre becomes an open window to the fabulous universe of this popular imaginary which fully integrates the oral tradition with its various forms of production. Alloula, Benissa, Fellag and so many other playwrights, avid for taking in hands the culture of their country, unveil the concern for giving a new breath to this popular art. So they attempt to master the reality, to appeal to men, to transform the world by showing proof of solidarity and clear-mindedness. A theatre showing Man through facts for which and in which he lives
6
Bonte, Achim, and Konstantin Hermann. "Tradition online." Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2009. http://nbn-resolving.de/urn:nbn:de:bsz:14-ds-1241443131742-77439.
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Die naturwissenschaftliche Gesellschaft ISIS, die im März 2009 ihr 175jähriges Bestehen feiern konnte, gab mit ihrer Vereinszeitschrift ein wichtiges naturwissenschaftliches Periodikum heraus. Der Wert dieser Abhandlungen ist sowohl durch die berühmten Autoren als auch durch die zahlreichen Artikel, die sich als erstes mit bestimmten Themen beschäftigen, noch heute hoch. Im Zuge des Ausbaus der SLUB als Digitalisierungszentrum mit dem Portal Sachsen.digital wurde das Portal Wissenschaftskultur geschaffen, das wissenschaftliche Zeitschriften und Schriftenreihen gelehrter Gesellschaften und Vereine im digitalen Volltext anbietet.
7
Genin, Agnès Mougniotte Alain. "Conte traditionnel, école et culture." Lyon : Université Lumière Lyon 2, 2002. http://demeter.univ-lyon2.fr:8080/sdx/theses/lyon2/2002/genin_a.
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Sterling, Shirley. "The grandmother stories : oral tradition and the transmission of culture." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25168.pdf.
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Keeler, Carolyn J. "Combatting culture, the silent debate over the Canadian military tradition." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0013/MQ32151.pdf.
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Lajter, Wiktoria Agnieszka. "AUßENKULTURPOLITIK IM UMBRUCH: NEUE WEGE NATIONALER TRADITION." Doctoral thesis, Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-220642.
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Die vorliegende Arbeit untersucht das Feld der Außenkulturpolitik. Unter diesem Begriff wurde bisher die Kulturpolitik eines Staates im Ausland verstanden. Diese Studie betrachtet jedoch nicht die traditionelle Außenkulturpolitik von Nationalstaaten, ihr Fokus liegt vielmehr auf außenkulturpolitischen Veränderungsprozessen im europäischen Raum, die aus einer transnationalen Perspektive betrachtet werden. Den Ausgangspunkt bildet die Feststellung, dass die außenkulturpolitischen Institutionen in Europa mit ihren historisch gestellten Aufgaben und starren bürokratischen Strukturen den gegenwärtigen sozio-politischen Anforderungen nicht gerecht werden. Diese Studie betrachtet, wie die außenkulturellen Institutionen mit dieser Situation umgehen und welche Veränderungen daraus für das Feld der internationalen Kulturbeziehungen resultieren. Um diesen Prozess zu verdeutlichen, wird im Rahmen einer Fallstudie erforscht, wie die nationalen Kulturinstitute in Brüssel zwischen 1998 und 2008 mit ihrer kritischen Situation als Kulturvermittler umgegangen sind. Im Fokus stehen jedoch nicht die einzelnen Kulturinstitute, sondern ein Verbund, der 1998 von sechs in Brüssel ansässigen Kulturinstituten gegründet wurde.
Die Fallstudie ist an die Beziehung und die Wechselwirkung zwischen drei kulturpolitischen Akteuren geknüpft: den Nationalstaaten der EU, der Europäischen Union und nationalen Kulturinstituten.
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Lallali, Nadia. "Culture motrice féminine algérienne entre tradition, islamisme et modernité : analyse compréhensive." Paris 5, 2007. http://www.theses.fr/2007PA05H084.
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La pratique sportive féminine en tant qu'expression culturelle reste déterminée dans les sociétés musulmanes par des blocages et des résistances, d'ordre socio - culturelles, notamment par l'interprétation du religieux qui sera l'instance déterminante. Toute la structure de la société algérienne repose sur cette dynamique sociale de l'influence du culturel sur le social et le politique, lequel va définir le statut social de ïa femme dans la société. Mais, ce n'est pas une fatalité. Les préjugés s'éduquent et les institutions de socialisation ont un grand rôle à jouer pour faire avancer les mentalités, d'où l'intérêt de dévoiler ceux qui sont à l'origine de la transmission du discours idéologiques et qui doivent une part de leur efficacité au fait qu'ils restent masqués. Cette analyse de type sociologique et anthropologique se veut compréhensive de trois faits sociaux totaux : la femme, l'intégrisme islamiste qui renforce la tradition et le sport<br>The female sporting practice in so much than cultural expression remains determne ii the Moslem society a blockage and resistance, of a nature socio - cultural, in particular by the interpretation of the religious who will be the determining authority. All the structure on the Algerian company is based on this social dynamics of the influence of cultural on the social one and the policy, which will define the social status of the woman in the society. But, it is not a fatal. The prejudices are educated and the institutions of socialization have a great role to play to advance mentalities, from where the interest to reveal those which are at the origin of the transmission of the ideological speeches and which owe a share of their effectiveness with the fact that they remain masked. This analysis of type the sociological and anthropological wants to be understanding of three total social facts: the woman islamist integrism and the sport
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Cheon-Pavageau, Estelle. "L' éducation prénatale : tradition et pratiques actuelles dans la culture coréenne." Nantes, 2011. http://www.theses.fr/2011NANT3021.
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Cette recherche porte sur la contextualisation de l’« éducation prénatale », connue en coréen sous le nom de «Taegyo », point de départ d’une « éducation tout au long de la vie ». Les deux axes principaux de cette étude sont : - L’analyse de la pratique éducative prénatale dans les sociétés traditionnelle et contemporaine. - L’analyse de l’évolution de l’éducation prénatale autour de notions telles que les valeurs, la croyance, l’influence de la spiritualité, la transmission du savoir, les rôles des parents, et les recommandations aux futurs parents. La méthodologie de recherche est constituée d’entretiens semi-directifs auprès de 10 couples coréens, de l’observation d’une classe d’étudiants universitaires qui suivent les cours d’éducation prénatale à Séoul, et de deux questionnaires auxquels ont répondu 91 étudiants sur leur représentation/connaissance de cette éducation. La thèse contribue à comprendre l’historique et les motivations de cette pratique séculaire en Corée, ainsi que les caractères et l’originalité de son usage actuel par les parents modernes. Les résultats révèlent que l’éducation prénatale préconise certains comportements aux parents, basés sur la paix, le respect, la protection, l’amour, et le bon développement de l’enfant à venir. Certaines vertus sont aussi mises en avant comme la bonté, la coopération et la maîtrise de soi<br>This research focuses on the contextualization of the "prenatal education", known in Korean as the " Taegyo", starting point of "lifelong education ". The two main axes are : - The analysis of the educational practice of prenatal education in traditional society and contemporary society. - The analysis of the evolution of prenatal education about value, belief, the influence of spirituality, the transmission of knowledge, the roles of parents and recommendations for future parents. The research methodology was conducted by means of semi-structured interviews with 10 Korean couples, the observation of a group of university students following prenatal education classes in Seoul, and two questionnaires completed by 91 students on their representation / knowledge of this education. This thesis contributes to understand the history and motivations of this age-old practice in Korea, and the characters and the originality of its current use for modern parents. The results show that prenatal education advocates certain behaviors to parents, based on peace, respect, protection, love and the good development of the unborn child. Some virtues are also highlighted as kindness, cooperation and self-control
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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.
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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.<br>Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Wiedenkenner, Tucker McGee. "Reberberation: Musicians and the Mobilization of Tradition in the Berber Culture Movement." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/297803.
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From antiquity to the present, music and oral tradition have been of utmost importance in Berber culture, proving as the main vehicle for disseminating news and ideas between villages and preserving culture. Thus, it is only natural that music would prove to be a main tool of the Berber Culture Movement that seeks cultural recognition under oppressive and hegemonic Arab-Islamic authorities in the region, which have sought to squash cultural plurality since the end of European colonialism. This thesis explores how politically engaged Berber musicians rally their people to the Berber culture and identity by taking that which is inherently and fundamentally Berber tradition and reworking it to give it modern value, a quality that the Arab- Islamic states have denied the Berber people. Musicians embody the historical Berber tradition of providing ethical insight to their people via poetry, and have become the voice of a movement. Music is one of the central means through which the Berber culture remains alive and thriving, and it is intriguing artists and activists from around the globe.
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ANDRADE, MARIA AMARAL DE. "COMMUNICATION OF LUXURY, FASHION AND CONSUMPTION: PORTRAYALS OF TRADITION AMIDST CONTEMPORARY CULTURE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=12162@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>Este trabalho tem por objetivo estimular o debate a respeito
da comunicação e do consumo de bens de luxo. A partir da
análise das configurações de uso dos discursos e narrativas
de um grupo de informantes nativos - produtores
e consumidoras de bens de luxo -, pretende-se investigar um
conjunto de representações e relacionamentos sociais que se
manifestam dentro de um imaginário contemporâneo que define
padrões de bom gosto, beleza e sucesso.
Entendendo que o consumo de bens de luxo é um processo que
classifica e categoriza seus usuários coletivamente; é
lançado um olhar quanto à produção de hierarquizações,
significados e subjetividades na cultura de massa a partir
das apropriações sociomidiáticas acerca do luxo. Distinção,
poder e prestígio aparecem como noções centrais na
construção deste paradigma que se perpetua ao
contemplar a ordem social, conferindo ares de renovação
estética e atualização ao sentido de tradição.<br>The objective of this research is to provoke new scholarly
debate as it relates to the communication and the
consumption of luxury goods. Parting from the analysis
concerning key configurations on the uses of speeches and
narratives of a group of native informers -producers and
consumers of luxury goods -, it is intended to investigate a
set of representations and social relationships revealed
inside of a contemporary imaginary which defines the ideal
standards of goodtaste, beauty and success. Understanding
that the consumption of luxury goods is a process that
classifies and categorizes its users collectively; it has
launched a look onto the production of hierarchies, meanings
and subjectivity within the realm of mass culture and the
media`s appropriations pertaining to the luxury
universe. Distinction, power, and prestige appear as central
notions to the construction of this paradigm which
perpetuates itself by contemplating social order as it
confers airs of aesthetic renewal and continuous updating to
the sense of tradition.
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Macleod, Catriona, and Kevin Durrheim. "Racializing teenage pregnancy : ‘culture’ and ‘tradition’ in the South African scientific literature." Taylor & Francis Group, 2002. http://hdl.handle.net/10962/d1007878.
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The signifiers, ‘race’, ‘culture’ or ‘ethnicity’ are utilized in the teenage pregnancy literature (1) to highlight ‘differences’ in adolescent sexual and reproductive behaviour and (2) as explanatory tools. When ‘white’ teenagers are the focus of research, psychological explanations are usually invoked, while for ‘black’ teenagers, explanations are socio-cultural in nature. In this paper, we explore how, through a process of racialization, the psycho-medical literature on teenage pregnancy in South Africa contributes to the entrenchment of ‘race’, ‘culture’ and ‘ethnicity’ as fixed, ‘natural’ signifiers. We utilize Derrida’s notion of différance, together with Phoenix and Woollett’s adaptation – ‘normalized absence/pathologized presence’ – to indicate how ‘black’ people are cast as the Other, the pathologized presence which relies on the normalized absent trace, ‘whiteness’, for definition. We analyse how the notions of ‘tradition’ and ‘culture’ are deployed to sanitize or disguise the underlying racializing project. ‘Black’ is exoticized and rendered strange and thus open to scrutiny, monitoring and intervention. ‘Culture’ and ‘tradition’ appeal to the myth of origin, thus providing pseudo-historical explanations which essentialize and naturalize racialized collectivities.<br>Rhodes University
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Makhlouf, Hassane. "La culture du Cannabis sativa L. Au Liban : entre tradition et répression." Paris, Muséum national d'histoire naturelle, 1998. http://www.theses.fr/1998MNHN0019.
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Le cannabis est connu au Liban depuis plusieurs siècles. Sa culture, à des fins économiques, prit de l'ampleur vers 1850 et devint, au milieu du XXe siècle, l'une des principales cultures de la région de la Bekaa'. Les autorités libanaises essayaient, souvent par la force, d'abolir le cannabis du pays. Cependant, cette culture traditionnelle résista à toutes les tentatives d'élimination et sa pratique se propagea dans toutes les zones pauvres du Liban. La situation socio-économique très précaire dans laquelle se trouvaient les paysans, l'absence totale d'une politique agricole adéquate et la rentabilité souvent assurée du cannabis, furent les causes de l'extension de cette plante. Aujourd'hui, et malgré les efforts déployés pour la répression, la culture du cannabis reste toujours présente dans la plaine de la Bekaa' et notamment dans les zones isolées. Ceci est dû, essentiellement, a l'absence d'alternatives. En effet, aucune aide concrète pour la reconversion n'a été proposée aux paysans en contre partie de la destruction de leurs champs de cannabis et la conséquence de cette politique répressive fut la dégradation totale de leurs conditions de vie. L'élimination de la culture du cannabis au Liban ne peut se faire que par un projet de développement alternatif global. Il aura pour but l'amélioration de l'infrastructure (sante, école) des zones productrices de cannabis afin d'alléger les charges sociales qui pèsent sur les paysans. Ce projet devra être accompagne par une nouvelle politique agricole cohérente, visant l'introduction de nouvelles cultures susceptibles de remplacer le cannabis et de créer un cycle économique transparent et indépendant de l'argent noir. Malheureusement, aucune volonté réelle, dans ce sens, ne se manifeste de la part des responsables libanais, et les régions productrices du cannabis s'enfoncent de plus en plus dans la pauvreté et le sous-développement, risquant ainsi des désordres politico-sociaux dans un pays ou l'équilibre est très fragile
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Runarsdottir, Anna Lisa. "Modernity and tradition : houses and material culture in the kingdom of Tonga." Thesis, University College London (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411511.
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Genin, Agnès. "Conte traditionnel, école et culture." Lyon 2, 2002. http://theses.univ-lyon2.fr/documents/lyon2/2002/genin_a.
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Après avoir constaté l'attente grandissante des enfants en matière de contes traditionnels à partir d'une pratique de classe, nous tentons de découvrir à quoi le conte traditionnel peut devoir sa pertinence éducative persistante. Nous recherchons alors l'essence du conte traditionnel dans sa valeur symbolique évaluée selon trois critères : rattachement, diffusion, éveil. Postulant l'hypothèse du fondement anthropologique du conte, nous trouvons grâce à notre enquête, parmi les douze contes traditionnels les plus racontés par les enseignants; quatre albums du Père Castor, histoires retravaillées par M. Bouchor afin d'en augmenter la portée morale. Cette modification des contes émanant du pouvoir en place pose le problème du rapport étroit existant entre les finalités de l'enseignement et le pouvoir du moment. Cherchant à comprendre pouquoi les contes traditionnels restent malgré tout actuels, nous tentons de bien différencier l'évènementiel, lié à l'histoire personnelle de chacun ou le côté psychologique, et le substantiel, lié à la tradition, ou le côté anthropologique. Puis, à partir du contenu des douze contes se répartissant de manière parfaitement égale en deux thèmes : insécurité et sécurité, nous pénétrons l'univers des animaux représentant les traits fondamentaux de l'être humain. Ainsi, la mise en évidence de la transmission symbolique du conte traditionnel nous fait préférer la posture anthropologique à la posture psychanalytique. Pour conclure, nous mettons en évidence la relation existant entre conte traditionnel, école et culture, et nous soulignons la nécessité d'une pédagogie de la Tradition Orale fondée sur trois piliers : oralité, oralisation, orature.
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Demirer, Yucel. "Tradition and politics new year festivals in Turkey /." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1101747928.
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Thesis (Ph. D.)--Ohio State University, 2004.<br>Document formatted into pages; contains vii, 285 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2009 Nov. 30.
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Alsaqobi, Abdulaziz. "Reading Tradition: A Hermeneutics of Vernacular Kuwaiti Dwellings." University of Cincinnati / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1407410403.
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Hart, Dennis. "From tradition to consumption : the rise of a materialist culture in South Korea /." Thesis, Connect to this title online; UW restricted, 1991. http://hdl.handle.net/1773/10781.
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Roth, Janet Ilene. "The Romances of the Sephardim: a Reflection of Sephardic History, Culture and Tradition." Thesis, North Texas State University, 1987. https://digital.library.unt.edu/ark:/67531/metadc504106/.
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This work is a comprehensive study of the Sephardic Romancero and the historical, political and cultural elements that have contributed to the maintenance of the romance tradition in Sephardic life. The investigation begins with an overview of the past studies of the Sephardic Romancero and is followed by a survey of the history of the Sephardic Jews, both in Spain and in the Spanish Diaspora. An historical approach to the literary and linguistic aspects of the Sephardic Romancero follows and this approach is then applied to a musical study. The concluding chapter discusses the uses and functions of the romancero in the Sephardic world, particularly among the Sephardic women and the social processes that have contributed to the maintenance of the romance tradition in Sephardic culture.
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Ramel, Jean-Louis. "Permanence et mutations de la tradition orale en Provence." Aix-Marseille 1, 1995. http://www.theses.fr/1995AIX10020.
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Cette these examine les contes et legendes recueillis dans le canton de vaison-la-romaine dans le cadre d'une collecte ethnographique, et tente de cerner les phenomenes de variabilite a court et moyen terme dans ce type de litterature orale. A partir d'un apercu de geographie humaine et d'histoirelocale, nous observons les liens entre recits locaux et milieu socioculturel, pour etablir la fonction des contes dans le milieu etudie. Le conte comme la legnede ne sont pas limites par leur imaginaire; ils expriment des connaissances sur l'homme et la vie sociale, a travers un ensemble coherent de mythes plus ou moins anciens et de croyances qui maintiennen l'harmonie et la cohesion dans la vie locale. Ils puisent souvent leurs materiaux dans la vie quotidienne, puis a travers une transmission selective developpent des elements pertinents qui construisent l'identite collective d'une communaute. Dans un siecle ou les mutations sont extremement rapides, la tradition orale reste un objet d'etude fondamental; a travers les diverses stratifications du discours, elle exprime la dynamique permanente de la parole.
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Lewis, Lynn C. "Towards an ethnography of voice in Amerafrican culture : an oral traditional register in four women's narratives /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9946273.
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Sivhed, Elna. "Fri vilja eller tradition? : Prästrespektive i den prästerliga kulturen." Thesis, Högskolan Dalarna, Religionsvetenskap, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:du-13804.
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The purpose of the study was to investigate, using data from the sacerdotal culture, t h espouses of five priests. The main questions were: How does the priestly calling affect thespouse? Do the spouses involve themselves with voluntary work? Do the spouses feel thecongregation have expectations? Do the female and male answers differ?The sacerdotal culture has consisted of several elements. The main element is the priest’scalling for his work. As far as the spouse is concerned within the congregation, the spouseshave been seen as necessary for voluntary work. The congregation has also expected thespouse to act in a certain way and to undertake certain tasks.How the five informants feel about and react to the sacerdotal culture is focus for this study.The study shows that the sacerdotal culture is still strong today and it is something that thespouses take into account. They can choose not to participate but that might involve, forinstance, having to live somewhere else. The study found that the calling affects the femaleinformants, but not so much the males. The amount of participation varies from spouse tospouse and is a matter of their own choice. Expectations can also vary and participation inthe congregation can create higher expectations.
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Malesa, Mohlago Tracey. "The importance of the indigenous games amongst the Ba-Phalaborwa of the Limpopo Province." Thesis, University of Limpopo, 2012. http://hdl.handle.net/10386/2352.
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Xiong, Xong. "What does it mean to be "educated" from an oral culture : a study of traditional Hmong knowledge /." Connect to online version, 2009. http://minds.wisconsin.edu/handle/1793/38651.
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Deruchie, Andrew. "The French symphony at the fin de siècle style, culture, and the symphonic tradition /." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115596.
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This dissertation examines the symphony in late nineteenth- and early twentieth-century France by way of individual chapters on the period's seven most influential and frequently performed works: Camille Saint-Saens's Third Symphony (1885-86), Cesar Franck's Symphony in D minor (1887-88), Edouard Lalo's Symphony in G minor (1886), Vincent d'Indy's Symphonie sur un chant montagnard franrcais (1886) and Second Symphony (1902-03), Ernest Chausson's Symphony in B-flat (1890), and Paul Dukas's Symphony in C (1896). Beethoven established the primary paradigm for these works in his Third, Fifth; and Ninth Symphonies, and the principal historical issue I address is how French composers reconciled this paradigm with their own aesthetic priorities within the musical and cultural climate of fin-de-siecle France.<br>Previous critics have viewed this repertoire primarily with limited structuralist methodologies. The results have often been unhappy: all of these symphonies are in some ways formally idiosyncratic and individual, and their non-conforming aspects have tended to puzzle or disappoint. My study draws on recent methods developed by Warren Darcy, Scott Burnham, and others that emphasize the dynamic and teleological qualities of musical form. This more supple approach allows a fuller appreciation of the subtle and sophisticated ways in which individual works unfold formally, and the spectrum of procedures French composers employed.<br>My study demonstrates that the factors shaping the French symphony in this period included imperatives of progress as well as the popularity of the symphonic poem. Some of the earlier symphonists covered in this study also felt the need to confront Wagner's influential theoretical writings: mid -century he had famously proclaimed the death of the symphony. As many writers have argued, the archetypal heroic "plot" that Beethoven's symphonies express embodies the subject-laden values---notions of individual freedom and faith in the self---that prevailed in his time. Different inflections of this plot by French symphonists, I argue, reflect the variegated ways fin-de-siec1e French culture had received these values.
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Parada-Lillo, Rodolfo. "L'articulation entre tradition et modernité dans la culture : la nouvelle chanson chilienne, 1960-1975." Paris 3, 1992. http://www.theses.fr/1993PA030092.
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D'un point de vue theorique, qui pourrait etre defini comme bourdienno-gramscien, nous analysons le mouvement de la nouvelle chanson chilienne de 1960 a 1975. Pour cette periode, nous mettons en relation le champ de producteurs avec le champ de consommateurs, dans le but de mieux articuler les facteurs exterieurs et interieurs de cette experience culturelle. Des categories telles que "champ", "acteurs sociaux" ou "agents", "marche", "hegemonie", etc. . . , sont utilisees pour decrire et developper une des plus importantes conclusions de cette recherche, c'est a dire, que l'action creative de tous les agents culturels a permis, pendant cette periode, la modernisation de la chanson chilienne, tout en preservant les valeurs culturelles traditionnelles les plus importantes. A partir de ce moment-la, tradition et modernite sont devenues les facteurs essentiels du developpement culturel chilien dans le domaine de la chanson<br>From a theoretical perspective, that could be defined as bourdienno-gramscienne, we analyse the new chilean song mouvement from 1960 to 1975. For this period, we brought into relation the producers and the consummers fields, in order to best articulate the externals and the internals factors of this cultural experience. Categories such as "field", "social actors" or "agents", "market", "hegemonie", etc. . . , are used to describe and develop one of the most important conclusions of the research, i. E. , that the creative action of all the cultural agents, allowed, during this period, the modernisation of the chilean song, together with the preservation of the main traditional cultural values. Since then, tradition and modernity have become essential factors of the chilean cultural developement in the field of song
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Herrmann-Kuepper, Gisela. "Else Seel and the tradition of pioneer women's diaries in Canada: Genre, experience, culture." Mémoire, Université de Sherbrooke, 1992. http://hdl.handle.net/11143/10341.
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Kanadisches Tagebuch [Journal canadien] écrit par Else Seel a été publié en Allemagne en 1964 par une maison d'édition peu connue. Le livre est écrit en allemand et, comme le suggère le titre, est un journal littéraire. Il relate 24 ans de la vie d'une immigrante allemande qui, au début du siècle, s'est établie, tout comme d'autres colons, dans les régions sauvages de la Colombie-Britannique. Non seulement c'est l'oeuvre la plus importante d'Else Seel mais c'est aussi un des exemples les plus significatifs de la littérature canadienne-allemande. Dans le cadre de la littérature canadienne, cette étude examine le journal d'Else Seel en visant trois contextes importants: la fonction des éléments génériques de la littérature personnelle, tout particulièrement du journal littéraire, la portée de l'expérience "canadienne," spécialement l'expérience de la "frontière" entre la civilisation et les régions sauvages, et finalement l'importance de la perspective féminine à travers le moi éprouvant et le moi se racontant. La recherche s'effectue en différentes étapes. Premièrement on définit le genre spécifique du journal par rapport à la littérature personnelle en général. Ce processus requiert l'identification de certains traits distinctifs du genre littéraire en terme de catégories telles le temps raconté et le temps narratif, la position de l'auteur dans l'espace, la focalisation du moi ou de la réalité et, enfin, le lecteur à qui le genre est adressé. La différence entre le mode mimétique et le mode diégétique de présentation s'avère particulièrement important lorsque le genre est rendu fictif.
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Theriault, Gisele D. "La tradition orale des pecheurs de homards de Meteghan, Nouvelle-Ecosse." Thesis, University of Louisiana at Lafayette, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3622959.
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<p> This dissertation presents a collection of personal stories collected by the author from the lobster fishermen of Meteghan, Nova Scotia. This corpus is not a complete inventory, but it helps us to begin to understand the evolution of this Acadian village. The author wondered: Since fairy tales no longer exist in their current repertoire, why not give value to the life histories that exist? This research required an observational transformation in order to notice, preserve and present the treasure that is the oral tradition in this region.</p><p> The author presents the fishermen's stories based on the concept of the <i> ethnotexte,</i> generating the sense of a written discussion between all the participants. The author uses a minimal level of interpretation of her own, allowing the voices of the informants to shine. This allows the text to be more faithful to the experience, since without sound, there is already a deviation of a natural phenomenon, the performance. The protocol used for the transcripts balances between the fidelity of the recordings and the text's accessibility, while preserving the maritime vocabulary and archaic words. </p><p> The author presents eleven themes, ranging from old fishing techniques, to tricks and superstitions. Since fishing is the main industry in this francophone minority community, the author reveals the cultural importance found within the stories, like the testimonies of the old ways of living and fears for the future, which represent a poetic mix between tradition and modernity. </p><p> Having conducted extensive field work, the author concludes that Acadian folklore in the area is not threatened, but has instead evolved. The author has succeeded in letting these fishermen speak, which helps to illuminate the enigma of the modern Acadian identity. Although subject to the imposed imperatives of modernity, Acadians are pragmatic, and at the end of the day, they honor family and the stability of the village first.</p><p> This is a region rich in heritage. The importance of ethnology seeks not to find solutions but to preserve this information. With a sense of urgency to capture the oral histories, this kind of research enriches this community's culture.</p>
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McLendon, Howard A. "Postmodern homiletics and authority in the African American preaching tradition." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Duffin, Charles J. "Accents of tradition and the language of romance : a study in the relationship of popular oral tradition and literary culture in Scotland, 1700-1825." Thesis, University of Glasgow, 1999. http://theses.gla.ac.uk/5576/.
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As this study is concerned with the noetic process of a pre-literate, oral tradition in eighteenth century Scotland, we are obliged to address that mental economy through residual artifacts which survive in translation as products of a print driven, literary culture. As such, those artifacts have already been engaged to a literary process and, if they are to be subjected here to a further breach of cultural integrity, it is a minimum requirement that we attempt to respect the intellectual and psychological priorities which energise the traditional word. The central aims of the study are: to establish useful parameters of literary understanding for these residues, to assess the manner of translation through which the original materials were subjected to a literary process and to elucidate the nature of the literary product that they became, as well as that of the literary creativity which they inspired. With this in mind, our attention is directed initially toward the way in which a traditional text generates meaning for a contemporary, literary audience. The application of oral theory to Scottish traditional poetry and song, in chapter one, aims to propose a literary model of a particular tradition at a critical stage in its development. This model seeks to recognise both the conceptual underpinning of that process and the accumulative feedback that occurs when literary styles and politics infuse and regenerate within the process of transmission and translation to become embedded in the 'oral' artifacts of a culture in transition. In chapter two we look, in the editorial conflict between creative and conservative mediators, to identify the aesthetic circumstances of that tradition in a transitional culture so as to elucidate the nature of those artifacts as literary products. As a measure of how these competing forces pressurise traditional sources, we engage with the dynamic of cultural negotiation surrounding the authentication of traditional 'texts'. This focuses our attention on the status of the traditional aesthetic within the existing literary critique and the implications that aesthetic conflict held for original, imaginative writing.
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Budin, Noémie. "La Représentation du Petit Peuple dans la littérature francophone contemporaine pour adolescents : tradition et renouvellement féeriques depuis 1992." Thesis, Université de Lorraine, 2016. http://www.theses.fr/2016LORR0278/document.
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Petit Peuple est un terme qui désigne l’ensemble des créatures humanoïdes issues des croyances païennes et des traditions folkloriques : Fées, Lutins, Elfes, Nains, Gnomes, etc. Si, au cours du XIXe siècle, elles semblent avoir été peu à peu délaissées par une littérature qui se voulait sérieuse, le développement au XXe siècle d’une nouvelle littérature de jeunesse, affranchie du corpus légendaire mais ancrée dans l’imaginaire, a vu leur retour en force à la faveur d’un renouvellement ludique de l’héritage littéraire. À la logique de l’édification succédait celle de récréation, comme au souci de compilation celui d’invention.Il est ainsi possible d’observer que la façon dont sont présentés les membres des différentes communautés féeriques, vestiges de croyances anciennes réappropriés par notre culture contemporaine afin d’évoquer les problématiques qui lui sont propres, réveille dès lors la capacité allégorique de ce personnel surnaturaliste.Il s’agit ici de rendre compte de la manière dont celui-ci est identifié, décrit et utilisé dans un corpus faisant appel à différents supports médiatiques : roman, album, BD, cinéma, télévision, jeu vidéo. Il est alors proposé de comprendre les différents ressorts de ce renouement avec des figures très anciennes dans une société qui ne croit plus en ses légendes ancestrales.Sous quelle(s) forme(s) et de quelle(s) manière(s) nous sont présentés les membres de la communauté féerique dans nos fictions contemporaines ? Quel est l’impact interculturel et intermédiatique de ce phénomène ? Quels sont les enjeux de ce retour à un imaginaire ancien pour notre société qui ne croit plus en ces légendes populaires ? Telles sont les questions soulevées au cours de ce travail.Il s’agit donc de considérer l’étude des représentations du Petit Peuple dans notre littérature de l’imaginaire contemporaine comme l’élément central d’une large problématique, s’appuyant sur un fait de société – le renouvellement de cette tradition au sein de notre culture littéraire – et qui englobe à la fois des considérations culturelles, littéraires, sociales, commerciales, ou encore historiques, et qui semble alors révéler un besoin de se tourner de nouveau vers les sources de notre imaginaire<br>The core issue of this PhD thesis is the Faerie People (Fairies, Elves, Goblins, etc.) who originate from traditional folklore and pagan beliefs. Although this imaginary world was forsaken in the 19th century by a French literature which did not consider it as a serious topic, the growth of a new children literature in the 20th century has allowed a revival of the allegorical nature of these characters for entertaining purposes. It is necessary to demonstrate how the Faerie People is identified, described and used in a corpus that comprises different media, such as novels, comics, cinema, television, and video games. Besides, it will be interesting to understand the different elements which explain the renewal of these ancient characters and its impact on our society.How do the contemporary artists choose to represent these magical characters in their works? What impact does such phenomenon have on cultures and media? What are the challenges of this revival for our society which no longer believes in these popular legends? All these questions are developed in this work.In a nutshell, the representation of the Faerie People in our contemporary imaginary corpus is the core issue of this thesis. Based on the revival of an ancestral tradition, this study is carried out from a cultural, literary, social, marketing, and historical perspective as it seems to reflect our society’s need to get to the roots of this imaginary world
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Sakai, Naoki. "Die Verortung des Westens und die Tradition des japanischen Denkens." Universitätsbibliothek Leipzig, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-161094.
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The study of Japan has too often been premised upon a crude presupposition that any intellectual or artistic production is predetermined by the structure of Japanese language or culture. This rather culturalist assumption can be sustained only by a refusal to entertain theoretical critiques. This article shows that the typical culturalist argument about Japanese literature is based upon a misconception of translation and the accompanying essentialist view of language.
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Beavis, Christine. "Aristocracy, gender and the invention of tradition : Lady Charlotte Guest and the origins of cultural nationalism in Wales." Thesis, University of Portsmouth, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287687.
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Hoffacker, Jayna C. "Catholicism and Community: American Political Culture and the Conservative Catholic Social Justice Tradition, 1890-1960." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/history_theses/42.
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The prevailing trend in the historiography of American Catholicism has been an implicit acceptance of the traditional liberal narrative as formulated by scholars like Louis Hartz. American Catholic historians like Jay Dolan and John McGreevy have incorporated this narrative into their studies and argue that America was inherently liberal and that the conservative Catholics who rejected liberalism were thus fundamentally anti-American. This has simplified nuanced and complex relationships into a story of simple opposition. Further, the social justice doctrine of the Catholic Church, although based on undeniably illiberal foundations, led conservatives to come to the same conclusions about social and economic reform as did twentieth-century liberal reformers. These shared ideas about social reform, though stemming from conflicting foundations and looking toward vastly different goals, allowed conservative Catholics to play a role in what are seen as some of the most sweeping liberal reforms of the twentieth-century.
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Quick, Laura Elizabeth. "Scribal culture and the composition of Deuteronomy 28 : intertextuality, influence and the Aramaic curse tradition." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:46fcfbc4-eec7-41bd-a646-817a6bbde36f.
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It is often noted that Deuteronomy 28 seems to parallel portions of a Neo-Assyrian treaty, 'The Succession Treaty of Esarhaddon', known as EST. However, while there are undeniably points of similarity between Deuteronomy 28 and EST, affinities to Deuteronomy 28 may also be found in curses from Old Aramaic epigraphs of the first-millennium. In this thesis I consider the relationship of Deuteronomy 28 to the curse traditions of the ancient Near East. I argue that the crux of the issue is the linguistic means of the transmission of these ancient Near Eastern curse traditions to Deuteronomy. Consideration of this is then the prerequisite to a study of the cultural means of transmission: treatments of this problem must encompass a far broader range of materials than hitherto considered, including the Old Aramaic inscriptions. My primary aim in this context is to ascertain whether we may characterize the relation of all these texts to Deuteronomy as one of influence or of intertextuality - terminological categories which I introduce in order to clarify the exact nature of the problem with more precision than that of previous studies. Ultimately it will be found that Deuteronomy 28 reflects a complex interplay between Mesopotamian and Levantine traditions, against previous interpreters who had referred Deuteronomy 28 to an exclusively Mesopotamian horizon. Nevertheless, we cannot consider this interplay to have stemmed from the influence of any one Old Aramaic or Mesopotamian text such as EST in terms of a direct literary connection. Rather, as putative Aramaic vectors of mediation must be posited between the Mesopotamian tradition and Deuteronomy due to the linguistic competence of Judaean scribes in the late monarchic period, this must be understood as a relationship of intertextuality. While the specific literary (or ritual) Vorlage is thus unreconstructable in terms of the documentary evidence, we can nevertheless hypothesize what the Northwest Semitic curse tradition from which this Vorlage was a part may have looked like, based upon the textual traditions to which we do have access - and this tradition is reflected in Deuteronomy 28.
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Saville, Martyn Thomas. "'Das geliebte, genauso gehaβte Österreich' : the theme of Austria in the plays of Thomas Bernhard". Thesis, University of Nottingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313227.
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Eltantawi, Sarah. "Stoning in the Islamic Tradition: The Case of Northern Nigeria." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10318.
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This dissertation asks how it came to be that Amina Lawal, a peasant woman from Northern Nigeria, was sentenced to death by stoning in 2002 for committing the crime of zinā, or illegal sexual activity, three years after full Islamic sharīah penal law began to be implemented there by way of massive grassroots demand. Each chapter examines a factor I deem necessary to explore this question. Drawing on ethnographic evidence gathered during fieldwork in Northern Nigeria, I first examine "sharīah as social text," concluding that sharīah is thought to offer the radical societal ordering and historical and cultural legitimacy necessary to combat the corruption and poverty associated with the Federal State structure. However, the integration of the stoning punishment into the formative period of Islamic law (1st-3rd AH/ 7th-10 CE centuries), taken up in Chapter two, reveals stoning to have presented theological problems, challenging its reception in contemporary Nigeria as a symbol of stability. Chapter three traces the slow integration of Hausaland into a legalistic milieu identified with an eastward Arab-Islamic epistemic tradition by the eighteenth century, culminating in the Sokoto Caliphate's (r. 1809 - 1903) identification with the Mālikī school of Islamic law. The British arrival in the late nineteenth century ended the Caliphate, changed Islamic penal law, and promulgated the "Native Courts Proclamation," which outlawed the stoning punishment despite its absence during the Sokoto Caliphate. This history is often recalled in contemporary Northern Nigeria, but only recently, as the State weakens and the Muslim north loses political power. Chapter four analyzes Lawal's trial as the stage where the boundaries and mandates of post-1999 sharī'ah are delineated. I call several features of legal argumentation endemic of "post-modern Islamic law": legal reductionism, reliance mainly on primary texts, combining Islamic and constitutional arguments, and eschewing the jurisprudential tradition. These factors combine to make it easier (relative to Islamic history) to mete out stoning. Finally, I examine gender and the Western reaction to the case, arguing that these discourses collude to ironically elide the voice of Amina Lawal, Nigerian women more generally, and the stoning punishment per se.
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Ondza, Raymond. "La sagesse ancestrale Mbochi : "la tradition comme une philosophie première"." Paris 8, 2004. http://www.theses.fr/2004PA084222.
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Dannenmüller, Sophie. ""California assemblage" : récupération, contestation, tradition." Paris 1, 2011. http://www.theses.fr/2011PA010530.
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Cette thèse retrace l'histoire de l'assemblage en Californie, c'est-à-dire d'oeuvres tridimensionnelles constituées d'objets et matériaux récupérés. Le "Museum of Unknown and Little Known Objects" (1949) de Clay Spohn marque l'apparition du médium à San Francisco, puis une esthétique du déchet se développe dans les années 1950 au sein d'une communauté underground et rebelle, en marge des courants dominants, avec Wallace Berman, Bruce Conner, Wally Hedrick, George Herms, Jess, Edward Kienholz, Gordon Wagner. En 1961-62, la reconnaissance du médium grâce à "The Art of Assemblage" pousse certains assemblagistes à modifier leur pratique, voire à l'abandonner. Les plus engages exploitent les possibilités plastiques de l'assemblage pour exprimer leur désaccord avec la société américaine des années 1960. En réaction aux émeutes de Watts, des artistes afro-américains comme Noah Purifoy, Betye Saar, John Outterbridge, rejettent les formes d'art conventionnelles et trouvent dans l'assemblage un mode d'expression militant, tandis que des artistes chicanos comme David Avalos et Amalia Mesa-Bains fusionnent l'assemblage et les traditions mexicaines pour engendrer des formes hybrides qui valorisent leur multiculturalisme. Apparue dans les années 1980, la formule "California Assemblage" invite à examiner ce qui est californien dans l'assemblage californien de l'époque notamment chez Alexis Smith, Nancy Rubins ou Michael McMillen et à interroger la notion de tradition. Au début du XXI" siècle le mouvement californien se réinvente dans le nouveau paradigme écologiste et revient au classicisme en réinvestissant son territoire attitre entre peinture et sculpture.
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Min, Crystal Dawn. "Existence challenged, progress envisioned, culture compromised: the effects of western influences on traditional values in South Korea." Thesis, Texas A&M University, 2006. http://hdl.handle.net/1969.1/3830.
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This thesis is an exploratory one, which examines the relationship between Western influences (such as the media, education, work, travel, and friendships) and traditional values in South Korea (such as those related to family, social relationships, nationalism, social order, leisure time, work, religion and womenÂs issues). The relationship between these was investigated in light of modernization theories and RiesmanÂs stages of societal progress. Furthermore, a survey was conducted among 579 individuals from the younger and older generations in Seoul and Daegu, to determine the degree of Western influences among the generations, and the adherence to traditional values. It was found that the younger generation clearly had more exposure to Western influences, and also adhered much less to traditional values, while the opposite held true for the older generation. A case was made that South KoreaÂs unprecedented development following Independence opened the country, especially the younger generation, to influences from the West as they had never experienced before. The generation gap that came as a result of this is extreme, and without express effort to preserve those traditional values that have shaped Korean society for so long, there may be serious ramifications for Korean society in the future.
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Hassnaoui, Hamid. "Culture et tradition populaires berbères dans les romans de Mohammed Kai͏̈r-Eddine : oralité et techniques d'écriture." Paris 7, 1994. http://www.theses.fr/1994PA070100.
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Les romans de mohammed khair-eddine sont un hymne a la resurrection de l'oralite et de la tradition berbere. Ils exaltent la memoire d'une civilisation millenaire. Cependant, cette exaltation n'a rien d'une "expression folklorique" destinee a vanter les charmes d'une culture exotique. Elle est, au contraire, l'expression profonde d'une vision litteraire qui transcende constamment les lois d'un genre standarise et prone l'ecriture pluri-discursive et intertextuelle. Cette mise en scene de l'oralite dans les romans ne se limite pas a la traditionnelle transposition des themes et des personnages issus de la tradition populaire, mais elle opere aussi au niveau de la structure et de la forme. En effet, le mode et le schema specifiques de l'oralite epousent les techniques connues de l'ecriture romanesque selon les lois poetiques de l'ecriture intertextuelle. Ainsi, de l'oral a l'ecrit, les themes et les structures interferent et s'imbriquent, donnant naissance a une ecriture romanesque polyphonique ou les personnages du conte se melent a ceux de l'histoire, ou l'espace geographique se prolonge par un espace metaphysique, ou les actes et les mots du heros romanesque rejoignent le geste et la parole du mythe fondateur. . . L'acte d'ecriture est lui-meme assimile a un rite d'errance et d'initiation. Le "je" narrateur eclate, s'efface et regen selon un processus alchimique de renouvellement continuel, mimant ainsi le rythme circulaire du cosmos. Et le corps est au coeur de cette alchimie: tout comme le verbe, il est constamment pulverise repense et reinvente. Il est en ce sens la metaphore du texte, car dans les romans de khair-eddine, le corps s'ecrit et le verbe se fait chair. Or, en adoptant l'expression intertextuelle de l'oral et l'ecrit et en privilegiant" la fonction organique des mots", l'ecriture romanesque de khair-eddine vehicule sa vision profonde et transcendante de la litterature<br>M. Khair-eddine's novels are a hymn to the resurrection of the oral language and berber traditions. They extol the memory of a thousand years old civilisation. However this extolment is not a folklovic expression to praise the attraction of an exotic culture. It is, on the contrary, the deep expression of a literary vision which is constantly transcending the laws of stantardised type and praises pluri-discursive writing and intertextuality. The use of oral language in his novels is not only a traditional transposition of popular themes and characters but also striking feature reflected in form and structure. In fact, expressions and structures characteristic for oral language embrace well-known novel writing techniques in accordance with poetic laws ofintertextual writing. Thus, from oral to written language, themes and structures interfere with one other and grow together, generating a polyphonic novel writing techniques, where tale's characters join historical characters, where geographic space is extended by metapphysical space, where acts and words of the hero meet the gesture and speech of founder myth. The act of writing follows a rythm of wondering ritual and initiating. The narrative "i" bunts, disappears and reappears in accordance with an alchemic process of continual renewal, imitating the circular rythm of cosmos. And the body is in the heart of this alchemy: like the word, the body is constantly pulverized and reinvented. It is the meraphor of the text because in m. Khair-eddine's novels, body is written it self and the word becomes flesh. Thus, by using the intertextual expression of writen and oral language and by underlining the "organic function of words", m. Khair-eddine's novel writing conveys his deep and transcendent vision of literature
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Daoratanahong, Lakana. "La Culture Lissoue à travers les classificateurs dans la vie quotidienne et dans la tradition orale." Paris, EHESS, 1994. http://www.theses.fr/1994EHES0014.
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La langue lissoue est une langue appartenant a la famille des langues tibetobrimanes. Les classificateurs lissous sont utilises pour signifier la forme, la fonction et la qualite propre ou specifique des mots classifies. Dans la tradition orale, a trouve les classificateurs qui ne sont pas utilises dans la vie quotidienne. Ils sont des mots anciens ou archaiques, ou des mots qui s'emploient selon les regles de la poesie, c'est-a-dire, selon des rimes et des combinaisons semantiques. Les classificateurs lissous nous montrent les liens profonds entre la langue et la culture. Ils nous aident a mieux connaitre la culture des lissous : les croyances, la cosmogonie, la perception des objects et des choses autour d'eux, la parente et la solidarite familiale, la culture et le commerce d'opieum, la communication avec le monde exterieur, ect. Ils jouent egalement des roles sociologiques en exprimant l'amitie, la politesse, la colere, l'injure. Ils y a egalement les classificateurs qui ne sont utilises que par les enfants, les jeunes ou les personnes agees. En outre, on a remarque que la vision et la perception personnelle jouent egalement les roles importants. Comme un sujet a plusieurs qualites, il peut porter plusieurs classificateurs selon leurs qualites, ou selon la perception de chaque individu. Cette perception concerne toujours la fonction et la qualite propre ou specifique du mot classe<br>Lisu language is one of the languages in the tibeto-burman language family lisu classifiers are used to signity the shapes, the functions and the proper or special qualities of the classified words. In oral literature, we found some classifiers which are not employed in daily life. They are old or archaie terms, or the words which are used according to the poetic characters (rhymes and semantic conbinations). The classifiers in lisu point out a deep relation between language and culture. The help us to understand the life and the culture of the lisu people, for exemple, their perception of things, their cosmogony, their beliefs, their kinship system and family solidarity, their cultivation and the trade of opium, their communication with the outside wolrd, ect. Moreover, this kind of word play some sociological roles : they demonstrate friendliness, politiness, anger, insult, insult ; and some of them are only used by the children, the young or the old people. Besides, we have to note that personal visions and perceptions are important too. In the case that a subject has several qualities, it can take many classifiers after his qualities, or after the perceptions of the speaker. These perceptions always relate to the functions, the shapes and the special or proper qualities of the classified words
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Lundgren, Timothy J. "Hereward and outlawry in Fenland culture : a study of local narrative and tradition in medieval England /." The Ohio State University, 1996. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487942182324469.
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Diame, Maguette. "Traditional Culture and Educational Success in Senegal, West Africa." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11518.
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xi, 112 p.<br>This thesis explores the effects of: 1) traditional values, 2) parental involvement, and 3) poverty on student performance. Instead of regarding tradition and poverty as obstacles, this paper argues that they can play a positive role in improving the educational quality. This thesis draws on interviews in three communities with administrators, teachers, students, parents, and elders. They show that traditional culture plays an important role in ensuring student motivation, but it is not clear which aspects of tradition will be incorporated into the curriculum, and by whom. My work also shows that parental involvement in schools is largely limited to fund-raising, and there is demand for more engagement. Finally, this project reveals that poverty is a double edge sword: it contributes to the school drop-out problem but also can serve as a tremendous source of personal motivation for students who want to help improve the economic condition of their families.<br>Committee in charge: Dennis Galvan, Chairperson;
Stephen Wooten, Member;
Kathie Carpenter, Member
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Mbete, Asanda Nodolly. "Evaluating the impact on the girl child through the criminal activities associated with the practice of ukuthwala." University of the Western Cape, 2020. http://hdl.handle.net/11394/7323.
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Magister Philosophiae - MPhil<br>Ukuthwala is an ancient cultural practice that has been exercised in various parts of South Africa, especially in the Eastern Cape. It occurs in different communities and is informed by traditional beliefs. The man’s family devises a plan to bring the girl to their compound without her knowledge. In some instances, this plan is formulated together with the girl’s family, but when the man’s family acts without the prior knowledge of the girl’s family, they are obligated to inform them by means of a letter, or by delegating a family member, that their daughter is not missing. Furthermore, the man’s family will request a day with the girl’s family for lobolo (dowry) negotiations for the girl. The girl’s family will oversee the process of ukuthwala to ensure that all the requirements are met and that there is mutual understanding between the families; however, this is done without the involvement of the girl child (Mjwara, 2014).
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Kweyunga, Salome. "Tradition and Modernity in the Domestic Urban Kitchen Design in Uganda : A case of Kampala." Licentiate thesis, KTH, Urbana och regionala studier, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-140340.
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This thesis studies the design of modern domestic urban kitchens in Uganda. The research took place in Kampala, which is the capital city of Uganda. The cultural make up of Kampala residents is diverse; people come from all over the country of Uganda, as well as beyond. The fieldwork involved investigating daily practices taking place in the domestic urban kitchens of the middle income group. This has been done in order to find out the problems found in using the kitchens so that better designs may be suggested. The thesis addresses mostly, professionals such as architects, who are involved with planning and designing housing, specifically kitchens within them. This work can as well be useful to another country with a similar context to Uganda. It is worth mentioning that kitchen studies started to take place in developed countries about one hundred years ago, yet, they have never been initiated in Uganda, until this moment. The thesis indicates that a kitchen is an important part in a home, which is a busy area, thus demanding a lot of attention in order to be able to get the needed design requirements. While the findings of the thesis are based on the contemporary urban life in Uganda, it is not known what the future will hold; so suggestions are made to benefit contemporary needs. Practices in the urban kitchen have been investigated within the conceptual framework of tradition, modernity, culture and identity in connection with the kitchen designs in place. The research has been motivated by contradictions appearing to take place between modern kitchen designs and the actual practices taking place in them. Generally, the evolution of the kitchen design in some of the developed nations followed the trend parallel to developments in lifestyles, industrialization or women’s emancipation. Kitchen studies made in developing nations have investigated the particular contexts within those nations. So this thesis fills the knowledge gap which exists, as such studies are nonexistent within the Ugandan context. The study is qualitative by engaging the case study methodology. Here, the case is the interaction between the household, the kitchen design, the activities in the kitchen and the house type in place. Interviews have been conducted with household members in the studied cases, as well as with key informants. The main areas of study have been the way food is prepared, cooked and stored in an urban kitchen, and how these activities take place in a mixed situation of tradition and modernity. Seven cases in total have been investigated. The results indicate disharmony between the designs in place and the activities that take place in them. People have to negotiate and reinterpret spaces in their kitchens and around them in order to meet their needs. Some of the most important outcomes from this research is not to let modernity be disruptive but rather to allow the change from tradition be gradual. The thesis endeavors to blend the two phenomena of tradition and modernity so as to create a balance in design and end with better functioning kitchens. One example of such is shown for a one family house on a plot.<br><p>QC 20140121</p>