Academic literature on the topic 'Liberian Mythology'

Ce travail propose d’étudier l’un des nombreux textes médiévaux portant sur le mythe de la guerre de Troie. Transmis à l’Occident médiéval non pas par le biais d’Homère mais par celui des classiques latins et de certains auteurs de l’Antiquité tardive, ce mythe connut un immense succès en Europe durant tout le Moyen Âge, malgré l’ignorance du grec et de l’Iliade. Nous avons choisi d’éditer partiellement et de commenter l’un des plus importants monuments de la matière troyenne médiévale, texte presque inédit aujourd’hui, car totalement délaissé depuis la Renaissance et le retour aux textes anciens. Dans une introduction, nous avons exposé les principes de notre travail d’édition, c'est-à-dire listé les différents manuscrits utilisés par l’éditeur précédent (Nathaniel Griffin), puis surtout présenté notre manuscrit de base, le Cod. Bodmer 78, absent de la liste des manuscrits collationnés par Griffin. Puis nous avons consacré un chapitre à la langue du texte, un latin médiéval très lisible quoiqu’empreint de « modernismes », notamment au niveau du lexique. Puis, après avoir présenté le texte, sa langue et notre méthode d’édition, nous avons exposé le peu d’éléments que nous avions sur notre auteur, sa vie, son œuvre et le contexte intellectuel au milieu duquel il évolua dans la Sicile du XIIIe siècle, ainsi que l’engouement européen pour la matière troyenne qui explique son choix de reprendre ce grand mythe dans son Historia. Enfin il nous a fallu évoquer les nombreuses sources utilisées par Guido delle Colonne, ses sources directes, indirectes ou inavouées. En dernier lieu, nous avons offert un résumé de chaque livre édité et traduit. Suit une bibliographie détaillée sur les manuscrits et éditions anciens de ce texte, des manuels, le contexte culturel et historique en Europe et en Sicile au Moyen Âge, les textes grecs, latins et vernaculaires se rapportant à la guerre de Troie et ayant influencé notre auteur de près ou de loin, les ouvrages critiques sur le traitement de cette matière troyenne dans l’Antiquité et au Moyen Âge, et enfin les quelques éléments bibliographiques portant sur Guido et sur son œuvre. Vient ensuite notre édition-traduction. La traduction est accompagnée d’un double apparat : un apparat des sources et réminiscences ainsi qu’un apparat critique qui prend en compte et compare les leçons contenues dans notre manuscrit de base avec les variantes citées par l’éditeur précédent dans les quelques manuscrits qu’il a utilisés. Au bas de la traduction, figurent des notes d’érudition destinées aux noms ou des faits cités dans le texte et qui méritent une explication. Après cette partie introduction philologique et édition, la deuxième grande partie de cette thèse consiste en un commentaire et des annexes. Dans notre commentaire, nous avons souhaité interroger notre texte dans ses aspects narratologiques, thématiques, génériques, linguistiques et idéologiques. C’est pourquoi nous avons consacré un premier chapitre à l’étude narratologique du texte, son contenu, son agencement, ses techniques narratives, son utilisation des sources et ses principales thématiques. Dans une seconde partie, nous avons abordé le genre et le ton de cette Historia, qui se veut un texte historique quoique traitant une matière fictionnelle puisque mythologique à une époque où les genres littéraires ne sont pas encore définis et encore moins cloisonnés ; nous avons en outre longuement commenté et illustré le choix de l’écriture en prose et en latin à une époque où la mode est au vers et au vernaculaire. Enfin, notre troisième chapitre porte sur le contenu scientifique, politique et idéologique de ce texte truffé de parenthèses érudites et morales. En dernier lieu, nous avons proposé une édition diplomatique de la partie non éditée ni traduite du manuscrit, ainsi que des annexes sur les manuscrits et le vocabulaire, et bien sûr des index des noms propres et un glossaire des mots rares ou surprenants
This work proposes to explore one of the many medieval texts on the myth of the Trojan War. Transmitted to medieval Europe not through Homer but by the Latin classics and some authors of late Antiquity, this myth was a huge success in Europe during the middle Ages, despite the ignorance of the Greek and the Iliad. We chose to partially edit and comment on one of the most important monuments of the medieval Trojan material, almost unpublished text today because totally abandoned since the Renaissance and the return to the ancient texts. In an introduction, we exposed the principles of our editing work, that is to say, listed the various manuscripts used by the original publisher (Nathaniel Griffin) and especially presented our basic manuscript, Cod. Bodmer 78, absent from the list of manuscripts collated by Griffin. Then we have a chapter on the language of the text, a medieval Latin highly readable although full of "modernism", particularly in terms of vocabulary. Then, after introducing the text, the language and our editing method, we exposed the little things we had on our author, his life, his work and the intellectual context in which he evolved in thirteenth century Sicily, and the European craze for the Trojan material explains his choice to take this great myth in his Historia. Then, we had to mention the many sources used by Guido delle Colonne, its indirect or direct or unacknowledged sources. Lastly, we provided a summary of each book published and translated. Then follows a detailed bibliography on manuscripts and old editions of this text, textbooks, historical and cultural context in Europe and Sicily in the Middle Ages, the Greek texts, Latin and vernacular related to the Trojan War and that influenced our author near or far, the critical works on the treatment of this Trojan material in antiquity and the Middle Ages, and finally some bibliographic elements on Guido and his work. Then comes our edition-translation. The translation is accompanied by a double pageantry: one for the sources and reminiscences, and a critical apparatus that considers and compares the lessons contained in our manuscript with basic variants cited by the previous editor in some manuscripts that he used. At the bottom of the translation include scholarly notes for names or facts mentioned in the text and deserve an explanation. After this introduction and part philological edition, the second major part of this thesis consists of a comment and annexes. In our review, we wanted to examine our text in its narratological, thematically, linguistic, generic and ideological aspects. That is why we have devoted the first chapter to the narratological study of the text, its content, its layout, its narrative techniques, use of sources and its main themes. In a second part, we discussed the type and tone of the Historia, which intends to be a historical text while attending a fictional material since mythological, at a time when genres are not yet defined and less compartmentalized; we have also commented extensively and illustrated the choice of writing in prose and Latin at a time when fashion is to poetry and vernacular. In the end, our third chapter focuses on the scientific, political and ideological content of this text peppered with parentheses and moral scholars. Finally, we proposed a diplomatic edition of the unedited or translated part of the manuscript, as well as appendices on manuscripts and vocabulary, and of course the name index and a glossary of rare or surprising words

As a practical moralist and political theorist concerned with reforming a factious and religious public, Hume recommends a particular outlook that is fit for civilized society. In this dissertation, I present Hume as a contributor to the post-scholastic contest of philosophical systems, as an innovative thinker who revised the modern Epicurean outlook of Hobbes and Mandeville and challenged both the austere Christian Stoicism of Francis Hutcheson and the Platonic rationalism of Samuel Clarke. I argue that the political mentality that Hume presented as suitable for sustaining the prevailing social order constitutes one more step in the development of the modern Epicurean mentality. This mentality, moreover, is not strictly political, but incorporates metaphysical, epistemological, and moral judgments that, in light of the contest of systems, are rightly regarded as a restatement of modern Epicurean positions. Hume, in accord with the principles of the new political science, sought to protect the gains of civilization from the vestiges of barbarism, which, for Hume, were manifested in the superstitious tribalism of religionists and political partisans. Hume replaces Christian, Whig, and Tory myths—i.e. grand narratives situating human beings as moral and political subjects—with the Epicurean myth of the progress of human society. The end of political society, from this perspective, is neither piety nor moral improvement, but prosperity, ease, and comfort, which, together, serve as the measure of progress and the reason for popular consent to the exercise of public political authority. This mentality, I argue, sheds light on the normative dimensions of Hume’s liberal political science.

Settler-native conflicts in Northern Ireland, Israel/Palestine, and South Africa serve as excellent comparative cases as three areas linked to Britain where insurgencies occurred during roughly the same period. Important factors considered are settler parties, settler mythology, the role of native fighters, settler terror, the role of liberal parties, and the conduct of the war by security forces. Settlers and natives in each area share similar attitudes, liberal parties operate in similar fashions, and there are common explanations for the formation of splinter liberation groups. However, according to Mitchell, the key difference between the cases lies in the behavior of British security forces in comparison to South African and Israeli forces. Mitchell's chapter on liberal parties includes an independent account of the Progressive Federal Party of South Africa, the official parliamentary opposition from 1977 to 1987, along with the first major published account of the Alliance Party in Northern Ireland. His study of splinter group formation contains the first major account since 1964 of the Pan-Africanist Party of Azania, including its insurgency campaign in the 1980s and 1990s. Mitchell also contrasts behavior among the Inkatha Party and Labour Party in South Africa with the Social Democrat and Labour Party in Northern Ireland.

115 entries The Oxford Encyclopedia of Curriculum Studies (OECS) addresses the central question of Curriculum Studies as: What is worthwhile? The articles show how the public, personal and educational concerns about composing lives are the essence of curriculum. Writ large, Curriculum Studies pertains to what human beings should know, need, experience, do, be, become, overcome, contribute, share, wonder, imagine, invent, and improve. While the OECS treats curriculum as definitely central to schooling, it also shows how curriculum scholars also work on myriad other institutionalized and non-institutionalized dimensions of life that shape the ways humans learn to perceive, conceptualize, and act in the world. Thus, while OECS treats perennial curriculum categories (e.g., curriculum theory, history, purposes, development, design, enactment, evaluation), it does so through a critical eye that provides counter-narratives to neoliberal, colonial, and imperial forces that have too often dominated curriculum thought, policy, and practice. Thus, OECS presents contemporary perspectives on prevailing topics such as science, mathematics, social studies, literacy/reading/literature/language arts, music, art, physical education, testing, special education, liberal arts, many OECS articles also show how curriculum is embedded in ideology, human rights, mythology, museums, media, literature/film, geographical spaces, community organizing, social movements, cultures, race relations, gender, social class, immigration, activist work, popular pedagogy, revolution, diasporic events, and much more. To provide such perspectives, articles draw upon diverse scholarly traditions in addition to (though including) established qualitative and quantitative approaches (e.g., feminist, womanist, oral, critical theory, critical race theory, critical dis/ability studies, Indigenous ways of knowing, documentary, dialogue, postmodern, cooperative, posthuman, and diverse modes of expression). Moreover, such orientations (often drawn from neglected work Asia, the Global South, Aboriginal regions, and other often excluded realms) reveal positions that counter official or dominant neo-liberal impositions by emphasizing hidden, null, outside, material, embodied, lived, and transgressive curricula that foster emancipatory, ecologically interdependent, and continuously growing constructs.

What is "computer literacy," and what is its place in liberal education? Liberal education is incomplete if it does not prepare educated people to address the presence of technology and, more important, the presence of technology's information products, in an informed and critical way. There are four reasons I say this. First, the traditional liberal arts understanding of technology as machine, merely an "object" in relation to human "subjectivity," is an essentially aristocratic attitude that fails to acknowledge the way technology and information saturate the modern world in which educated people live and work. Second, defining the computer as a mere machine is an uncritical ideology that enhances the technological mythology that computers are more objective than humans, thereby masking and legitimating the social power of technicians. But, third, there is a deeper reason as well: technical objects are created within a technical culture that contains a powerful (if tacit) critique of liberal education, one that has the potential to replace liberal education in the modern world. Finally, liberal education's dismissal of computers as mere machines distracts attention from the fact that technology's information products define modernity: mass communications mediate most of the information in our culture, and digital technology produces the images and information that saturate everyday life. If liberal education is to come to terms with the significance of technology in the modern world, or to subject technology-mediated communication and information products to critique, liberal education must also become self-reflective about the technical objects that shape its own communications and information. What is the origin of the book form, as it has evolved from the codex, the journal, and the social organization of education around printed objects (the bookstore, the lecture, the library, the disciplinary society, scholarly publishers, the college)? What are the origins of the concept of creativity stemming from individual genius, and of the social construction of the "author" as property right holder? In some ways, higher education is the last social institution primarily organized around print technology and still resistant to information technology.

This chapter examines the myth and reality of Ordo-liberal intellectual capture of Germany and the role of Ordo-liberalism in efforts to construct a new post-war national unifying myth. It focuses on the genesis of the concept of the social market economy and its relationship to Ordo-liberalism; on the distinction between fundamentalists and realists in Ordo-liberalism; and on the differences between philosopher-economists and statesmen-economists. Close attention is paid to the ideas and role of Ludwig Erhard and his network of support; the institutional appropriation of Ordo-liberalism by the Bundesbank, the federal cartel office, and the federal economic ministry’s economic policy division; and the role of Ordo-liberalism in competition policy, in European economic and monetary union, and in German policy during the euro area crisis. At the same time, stress is placed on the gaps in Ordo-liberal thinking and counter-national unifying myths, drawing on social Catholicism, social partnership, and civilian power. The chapter has three main case studies: of Ordo-liberalism in the Great Depression, focusing on the Brauns Commission, the Lautenbach Plan, and the role of Wilhelm Röpke; central bank independence, monetary policy reform in the early 1970s, and the ‘monetarist revolution’; and Alfred Müller-Armack’s proposal for a European Stabilization Board. These case studies use archival evidence. The chapter closes with reflections on the significance of Ordo-liberalism in Germany.

Abstract Excruciating noise is probably the most unpleasant sensual concomitant of industrial work. Its invocation serves to remind, even those who pride themselves on their penetration of the consumer-egalitarian- liberal mythology, that not only are commodities produced under specific and determinate social conditions, but also that they are produced under specific and determinate experiential conditions. What is the human meaning and actual experience that lies behind our easy use of cars, cosmetics, clothes and buildings? What degree of frenzy, activity, boredom and suffering has been objectified into the thousand articles on glamorous display in the department store? Is the meaning and pleasure of these things as they are consumed any more important than the meaning of the drudge of their production? It is often forgot- ten that the main reality for most of the people, for most of the time, is work and the sound of work—the grind of production, not the purr of consumption, is the commonest mark of our industrial culture. […]

Abstract We have entered fully into a period which can be called the transition from one type of civilization to another. The ideologies of the nineteenth century are collapsing and find no one to defend them. Is it not symptomatic of this that there are socialists tired of the socialism which had been mummified by Marxist dogma? In the same way there are democrats who no longer want to have anything to do with democracy, and liberals who believe the demo-liberal phase of Western States is over. There are both negative and positive reasons for the decay and demise of demo-liberal civilization. The negative ones can be summed up as Capital’s evolution into an impersonal form, which was thus in a certain sense already socialized and ready to fall into the arms of the State; in the impotence of executive power, in the arrogance of parliaments, in the class mysticism and mythology of the proletariat. The last four years of crisis45 have accentuated the characteristics of the situation. But the new Fascist ideas, which are active in every nation in the world, would not have reached their present state of maturity without the impact of what I would call positive reasons. In order of time and importance the most significant of these has been the decennial celebrations of the Fascist Revolution.46 Millions of people in every country have finally seen and understood.

This chapter takes, as its point of departure, the historical detail of the famous 1913 split between Lewis and the Omega Workshops, used here as a lens for considering the professionalisation of the arts in early twentieth-century England. Drawing upon the sociology of the professions in the early twentieth century, the chapter explores the terms ‘professional’ and ‘amateur’ underwent a major shift at this time, with the role of the professional – artist or otherwise – becoming reoriented around notions of expertise, specialisation, and public service. This ‘professional turn’ involved simultaneous adaptation and resistance to increasingly powerful market forces. Lewis’s work in response to Bloomsbury is examined in this light. Blast is explored, in this context, for its proto-professional discourse; while The Caliph’s Designis read as a significant professionalist manifeso, delineating a body of esoteric specialist knowledge as well as a professional mythology for the practising artist. Lewis aggressively defined a (public-spirited, transparent, dogmatic) Vorticism as against the (domestic, private, conciliatory and liberal) amateurism of the Omega Workshops, positioning himself as a ‘pioneer’ professional, of a type that have historically, in different ways, laid the groundwork for the reorganisation of their professional fields.

This chapter examines the cultural politics of civil rights movement photography by analysing the work of Danny Lyon who worked as a photographer for the Student Nonviolent Coordinating Committee between 1962 and 1964. It explores how documentarians such as Robert Frank, Walker Evans, and James Agee inspired Lyon’s documentary work and how the political culture of the New Left influenced his work’s reception. The chapter first focuses on Lyon’s photographs of black SNCC activists in the South, particularly Robert Moses. Lyon’s photographs of Moses helped spread a romantic mythology around Moses and SNCC that was useful in recruiting white liberal support up North. Lyon also photographed the rural South’s landscapes and people extensively. Many in the New Left romanticized rural black southerners as true outsiders, the authentic opposites of their industrialized and commercialized societies back home. Consequently, Lyon’s photographs had the capacity to aestheticize the same conditions that SNCC recognized as the source of black subjugation. The chapter also highlights how these images and themes appeared and circulated in a civil rights movement photography book, The Movement, which Lyon contributed to and helped produce.

Environmental justice (EJ) activists have long worked with abolitionists in their communities, critiquing the ways policing, prisons, and pollution are entangled and racially constituted (Braz and Gilmore 2006). Yet, much EJ scholarship reflects a liberal Western focus on a more equal distribution of harms, rather than challenging the underlying systems of exploitation these harms rest upon (Álvarez and Coolsaet 2020). This article argues that policing facilitates environmentally unjust developments that are inherently harmful to nature and society. Policing helps enforce a social order rooted in the ‘securing’ of property, hierarchy, and human-nature exploitation. Examining the colonial continuities of policing, we argue that EJ must challenge the assumed necessity of policing, overcome the mythology of the state as ‘arbiter of justice’, and work to create social conditions in which policing is unnecessary. This will help open space to question other related harmful hegemonic principles. Policing drives environmental injustice, so EJ must embrace abolition.