Letteratura scientifica selezionata sul tema "Maternal uncle"

This research aims to describe (1) function of "maternal uncle" for his nephew (2) prohibition for the same tribe marriage (3) the function of maternal uncles for people in one tribe including in Novel "Mencari cinta yang Hilang" by Abdulkarim Khiaratullah. This research was qualitative research that used descriptive methode which had characteristic was conten analysis, that is a research which have done by examining a literature manuscript by looking at a piece of fact or dialog from the figure that purpose to knowing the element of minangkabau culture that including in novel. Technique of gathering data in this research use documentation technique and writing a note technique. Analysis result show that, first, in overal 'maternal uncle' describing in this novel is responsive and guiding his nephew, its according to rules, which 'maternal uncle' in Minangkabau People is very important to his nephew life. Only 'maternal uncle' from Rahima, Mak Katik which did not a right job. Second, problem about forbidding one tribe marriage is still a trouble on Minangkabau people life, that is reflected in novel that still find a polemic about forbidding one tribe wedding, tradition agreement which very compoting with one tribe marriage whom judging as marriage with own family, in other hand based on religion one tribe marriage is not forbidden thing. Third, this novel also reflect a figure of 'Niniak Mamak' in minangkabau people, there is finish tradition clash, in this novel 'niniak mamak' also finish a problem of one tribe marriage, which is Chaniago clan, on discussion which leading by Datuk Rangkayo Sati as people leader has a decision which a one tribe marriage between Fauzi and Rahima can not continued.

Maternal uncle relationships in which men invest resources (usually in the form of inheritance of material wealth) into their sisters' children are characteristic of matrilineal systems and hypothesized to arise under certain socioecological circumstances, but little research has systematically investigated conditions that are associated with this type of investment. We quantify relationships between household-level socioeconomic variables and different types of maternal uncle investment (direct care and indirect resource investment) within a bilateral, semi-nomadic population. Shodagor people of Bangladesh allow us to consider matrilineal behaviours in an evolutionary framework owing to their flexible social structure in which 39% of families receive some investment from a maternal uncle. Variables associated with direct maternal uncle care reflect the significance of maintaining consistent residence throughout the year and an increased need for childcare in families residing on boats versus those living on the land. Informative predictors of indirect investment indicate that a mother's birth history corresponds with more tangible contributions such as food and clothing. These results identify household-level variables specific to direct versus indirect maternal uncle investment, whereas having more older brothers or being firstborn increased the odds of a mother receiving any investment from brothers at all. Exploring these social and ecological associations in a bilateral, relatively flexible population unveils household circumstances that may lead to the development of female-biased kinship. This article is part of the theme issue ‘The evolution of female-biased kinship in humans and other mammals'.

Abstract It is well known that the set of kinship terms in Middle English showed considerable influence from French. In the case of aunt and uncle, this accompanied major restructuring of the system of kinship terms, as the Old English set of four distinct terms for paternal and maternal uncles and aunts were replaced by just two terms for ‘uncle’ and ‘aunt’, regardless of whether paternal or maternal. In comparison, the words for ‘grandfather’ and ‘grandmother’ have attracted little attention, as their story has appeared simpler: Old English had words for ‘grandfather’ and ‘grandmother’, irrespective of whether paternal or maternal, and so did Middle English. The terms are also similar in structure, with native terms in which words for ‘father’ or ‘mother’ are the head and eald ‘old’ is the modifier (whether in a compound or a phrasal structure) being replaced by borrowed terms (grandsire, granddame) or hybrid terms (grandfather, grandmother) in which French grand ‘big’ is the modifier. This paper shows that behind this apparently simple story there lurk some significant complications which point to considerable disruption and instability in the terms for ‘grandfather’ and ‘grandmother’ in both Middle English and French (with interesting and perhaps significant parallels also in other West Germanic languages). Consideration of these complications also casts new light on early lexical borrowing into Middle English from Anglo-Norman.

In the illustration, Rajaravivarma, the painter who created Rango's "Sparse Creating Property", was born on 29 April 1848 in Kilimannur. His painting interest was promoted by his maternal uncle, his uncle Rajavarma. Seeing his interest in painting, his maternal uncle was very happy and said, "Nothing comes from just teaching man." Some qualities are inherent in it. I will teach you to make colors, colors are made from leaves, flowers, chemical scenes, many castes and colored soils, but the artist has to find the color of his choice. " चित्रण में रंगो की ‘‘ स्प्रेस क्रिएटिंग प्रापर्टी ’’ को रचने वाले चित्रकार राजारविवर्मा का जन्म 29 अप्रैल 1848 ई. में किलीमन्नूर में हुआ। उनकी चित्रकला रूचि को उनकी चित्रांकन रूचि उनके मामा राजवर्मा ने बढावा दिया। चित्रकला रूचि को देखकर उनके मामा अत्यंत प्रसन्नचित्त हुये और कहा कि ‘‘मनुष्य को केवल सिखा देने से कुछ नहीं आता। कुछ गुण उसमें पैदाइशी होते हैं। मैं तुझे रंग बनाना सिखाऊॅंगा, पत्ते, फूल, रासायनिक दृव्य अनेक जाति और रंग की मिट्टी आदि से रंग तैयार होते हैं, लेकिन अपनी मर्जी का रंग तो कलाकार को ही खोजना पड़ता है।’’

Abstract Abstract 4651 Objective To investigate the molecular change causing Haemophilia B in a Chinese family. Methods The peripheral blood samples had been extracted from proband and his family members. The activated partial thromboplastin time (APTT), prothrombin time (PT) and FIX activity (FIX:C) were adopted for phenotype diagnosis. All the 8 exons and their flank boundaries were amplified by polymerase chain reaction (PCR). The PCR products were sequenced directly. The corresponding DNA fragments of their famliy members were amplified by PCR and then screeded by direct sequencing. Results The 3-year-old Chinese boy had persistent nose swelling for 10 days from an injury. He had a long APTT of 96.6s which could be corrected to 30.2s with mixed normal plasma. PT, TT and fibrogen level was in normal range, respectively. FVIII:C was 54%, FIX:C was 1.6% and AT:C was 115%. DNA sequencing of the proband’s F9 gene revealed that there was a C>G mutation at nt +9 in the promoter region. His mother, maternal grandmother and two maternal grandmother’s sisters all had the same C/G genotype, with FIX:C 44%, 89%, 81% and 67%, respectively. His maternal uncle, aged 30, had the C>G mutation with FIX:C 40% and another maternal uncle, aged 12, had the same mutation with FIX:C 4.2%. To date, there are only two cases with Haemophilia B Leyden reported from Asia, one from Thailand (nt +8 T>C) and the other from HongKong (nt +6 T>A). The mutation at nt +9 C>G lies in the binding sites for transactivating factors, such as CCAAT/enhancer binding protein (C/EBP), affects the first (site 1: nt +1 to +18) of five known cisacting sites in the FIX promoter. The clinical picture of the proband reported herein and his maternal uncle with the same genetic defect conforms to the Leyden phenotype, because the uncle now has a relatively normal FIX level (40%) and no recent bleeding episodes. Conclusion The mutation at nt +9 C>G in FIX promoter might be the causative one leading to FIX deficiency in this Chinese pedigree.To the best of our knowledge, this is the first time to report the mutation at this site of FIX promoter. Disclosures: No relevant conflicts of interest to declare.

Abstract Thrombosed arteriovenous malformations initially diagnosed as low-grade gliomas in a child and her maternal uncle are presented. In both patients, there was progression of the disease as evidenced by the formation of new lesions at distant sites in the brain.

This essay reassesses the notion of passionlessness in relation to debates on race and women's fiction. In nineteenth-century writing by white men and women, the primitive other-animal, black, or Indian-becomes the touchstone of intact maleness in a smothering and emasculatory culture. To write about blackness is to write about desire, but it is also to avoid desire altogether: the black figure represents both sexuality and childish innocence. There is the same contradiction as that between "dumb beasts" and "the Beast," between the helpless and the wicked. But in the implicitly emasculatory scenarios of women's writing, this essay detects a rejection of female as much as of male desire. Women's novels both facilitate and impede a consuming gaze. In repeated episodes, the black male body is exposed and punished, celebrated and lamented, in the same moment. Blackness threatens to call forth or desublimate white desire, and white writers move between the sexual allure of blackness and the need to reaffirm the superiority of white discipline. The emasculatory scenario serves as another opportunity to assert a Christian, maternal love, even if, to the other readers, this can seem an unconvincing "cover story" for the texts' secret "black" desire.

Abstract Background A link between suboptimal fetal growth and higher risk of cardiovascular disease (CVD) is well documented. It has been difficult to assess the contribution of environmental versus genetic factors to the association, as these factors are closely connected in nuclear families. We investigated the association between offspring birthweight and CVD mortality in parents, aunts and uncles, and examined whether these associations are explained by CVD risk factors. Methods We linked Norwegian data from the Medical Birth Registry, the Cause of Death Registry and cardiovascular surveys. A total of 1 353 956 births (1967–2012) were linked to parents and one maternal and one paternal aunt/uncle. Offspring birthweight and CVD mortality association among all relationships was assessed by hazard ratios (HR) from Cox regressions. The influence of CVD risk factors on the associations was examined in a subgroup. Results Offspring birthweight was inversely associated with CVD mortality among parents and aunts/uncles. HR of CVD mortality for one standard deviation (SD) increase in offspring birthweight was 0.72 (0.69–0.75) in mothers and 0.89 (0.86–0.92) in fathers. In aunts/uncles, the HRs were between 0.90 (0.86–0.95) and 0.93 (0.91–0.95). Adjustment for CVD risk factors in a subgroup attenuated all the associations. Conclusions Birthweight was associated with increased risk of CVD in parents and in aunts/uncles. These associations were largely explained by CVD risk factors. Our findings suggest that associations between offspring birthweight and CVD in adult relatives involve both behavioural variables (especially smoking) and shared genetics relating to established CVD risk factors.

Alberto Moravia was an ambiguous figure for the Fascists. His first novel, Gli Indifferenti, was an international success, and was praised by Bottai. His second novel, Le ambizioni sbagliate, ran into difficulties with Fascist censorship. His maternal uncle was a member of Mussolini's government. His paternal first cousins were Carlo and Nello Rosselli. This essay explores Moravia's relations with the regime in the light of archival evidence, contemporary ‘revisions’ of his reputation and recent controversy over his letters to Ciano and Mussolini.

Comment recueillir et traiter la vulnérabilité psychique de la jeune mère kanak en situation d’adoption de son enfant ? Nous tentons de répondre à cette question en partageant notre expérience d’un dispositif de groupe avec médiation dans une tribu de la Nouvelle Calédonie. Nous expliquons comment l’ajustement du photolangage revisité à l’univers culturel de nos sujets intervient dans le développement de la parole dans le groupe. En nous inspirant du modèle de l’appareil psychique de groupe, nous explorons les processus associatifs dans le traitement des souffrances anciennes. Dans notre manière d’adapter notre outil de Photolangage, nous avons mis l’accent sur les dimensions suivantes : le lien à la terre, le lien au prénom kanak, la relation avec l’oncle maternel et le lien au statut de la femme dans la société kanak. Nous démontrons l’importance de ces liens dans ces effets organisateurs des relations intersubjectifs. Toutefois, dans son versant négatif, en se heurtant à des héritages non élaborés, ces liens peuvent aussi être source de mouvements et de formations psychiques toxiques. Nous mettons précisément en lumière l’utilité symbolique à réinscrire le sujet dans leur univers culturel, collectif mais aussi dans un champ singulier. Notre travail s’adresse à tous ceux qui s’occupent des patients et qui veulent comprendre le monde kanak et ses enjeux
How to identify and treat the psychic vulnerability of the young Kanak mother whose child is given to another for adoption? We try to answer this question by sharing our experience from a focus group with mediation within a tribe in New Caledonia. We explain how the adjustment of photolanguage adapted to the cultural universe of our subjects plays a role in the development of discussion within the group. Inspired by the group psychic apparatus approach, we explore associative processes in the treatment of previous sufferings. Using our adaptation of the photolanguage tool, we have focused on the following elements: the attachment to the land, the attachment to the importance of a Kanak’s first name, the relationship with the maternal uncle and the link to the status of women in Kanak society. We demonstrate the importance of these links through their organizing effects on intersubjective relationships. However, on the negative side, these links can uncover legacies that are as yet undeclared and can also be a source of toxic psychic changes and influences. We highlight precisely the symbolic importance of re-positioning the subject within their cultural universe, both in the collective and individual sense. Our work is for all those who care about patients and want to understand the Kanak world and its issues

The first stories written in Sepedi deal almost exclusively with the problem of urbanisation, and its ensuing atrocities. Then, halfway through the previous century, Matsepe distinguished himself by diverting from his predecessors’ subject matter completely. In the nine novellas that he authored, Matsepe writes about the traditional way of life, and only refers to white people twice, and the references are made to the Voortrekkers in both instances. The descriptions of the traditional way of life are so well-rounded and complete that the question arises of whether he focused his depictions to give an accurate reflection of the reality of the way of life of the people in his writing. This, then, becomes the subject matter of this research. The researcher is himself one of those people Matsepe writes about, although of a different generation. This leads him to consult external primary and secondary sources about the traditional way of life, in order to familiarise himself with traditional realities. Other than textual sources, including Mönnig’s comprehensive monograph about the Bapedi, the researcher also consulted with tribe elders, including chiefs, traditional healers (among whom the women are considered to be the most reliable informants in practice) and members of the village council. This is the first study of its kind to be undertaken in Sepedi. The theoretical pitfall of this study is that even the largest body of literature portrays the reality in a calculated manner, much like a work of fiction. The depiction of reality is inherently tied to the worldview of the author, and to that of his/her audience. This uncertain reality makes for delicate research, and it presupposes that the researcher has to familiarise himself with Matsepe’s biographical history: the circumstances he grew up in, his status in the community, his worldview, his achievements and failures, to name but a few. This study does not focus of Matsepe’s entire body of work, but rather on Megokgo ya Bjoko specifically, as it is (a) seen as the most interesting and satisfying in his oeuvre, and (b) comprehensive and realistic in its representation of the traditional way of life of the North Sotho people. It is clear, though, in his entire body of work that Matsepe had intimate knowledge of the political system of the tribe, as well as the legal practices and social customs; and that he depicted them accurately. The primary subject matter in his stories problematises the tribal legal practices to the extent of bordering on the absurd. The reality described in his stories encompasses characters or persons, events, place and space, time, and the cultural objects that are of interest. Bearing these categories in mind, the distinction has to be made between what is (a) real, (b) fictitious, but true to life, and (c) purely fantasy. This distinction is vital, as there is the possibility that some of the characters, such as king, may have existed in reality, and that certain events may have taken place in their lifetimes, thus rendering them historically factual. Matsepe’s characters all appear to be fictitious. What is real, however, is his depiction of the hierarchy and social order among various chiefs, as well as that between the king and his council. The various categories of witchdoctors, traditional healers and witches are also truthfully depicted in terms of their respective professions. The kings chief wife is also of importance in the depictions, as she is the bearer of the heir to the throne, and is married though the tribe. Other important figures include the malome and the rakgadi. The events depicted are also mostly fictitious. That which happens in the chief’s village is naturally of great importance, and Matsepe spends a lot of time on the representation of court cases. The king and his council play a vital role in these legal proceedings. The king is the leading character in the depiction of battles, as he leads his army in war. If the king is to be taken prisoner, he is charged and tried, as he would have lost the battle, but his blood would not be spilt. Prior to battle, the king would also negotiate with surrounding chiefs to ensure that they remain neutral during the battle, and that they are to provide shelter for some of his followers if the need were to arise. After the death of a king, there are prescribed rites, rituals and ceremonies that have to be performed. The same is expected if the senior prince were to die, but the surrounding chiefs would not necessarily act in accordance with the prescriptions. This radical behaviour leads to derision, conflict, and to eventual war, in Megokgo ya Bjoko. As previously stated, the traditional healers, witchdoctors and witches play an important role in Matsepe’s writing. Detailed depictions of their practices, beliefs, instruments and followers, areas of specialisation and status within the community are given. The most important practitioners among them are almost exclusively in service to the king’s court, and may only administer to the general public with the king’s permission. Other important figures are the malome and rakgadi, who perform the rites and rituals of weddings and funerals. In Matsepe’s stories, the various and multitudinous rituals and duties that have to be performed tend to lead to conflict and violence. The importance of cattle also plays a role in terms of ceremonies and rituals. The roles and status of women are also described. Matsepe highlights the woman’s subordination to her husband, an example of which is depicted in the Leilane family where the wife will not share a meal with her husband. The work ethic of the women is also mentioned in (a) Morara’s conversation with an old friend, and (b) in Morara’s homecoming after visiting his close friend. Social occasions, such as beer parties, competitions and feasts to celebrate a boy’s accomplishments in tribal school are also accurately described; and the beer pot and ladling calabash are important instruments for such occasions. The space and place of Matsepe’s fictional world could be anywhere in Sekhukhuneland. The timeframe, however, is precise, inasmuch as every event occurs on the eve of the Voortrekkers’ arrival. This is not significant in and of itself, but because it occurs simultaneously with the appearance of the Halley’s comet, the timeframe’s specificity gains importance. In Megokgo ya Bjoko there are two events that are directly associated with the occurrence of Halley’s comet; namely the crow episodes that are related to the witchdoctors’ throwing of the bones. Halley’s comet, the arrival of the Voortrekkers, the many rituals and ceremonies, the cultural objects such as the ladling calabash, the picking of berries for the weaving of sleeping mats, etc are the only elements in Matsepe’s writing that are depicted as they are in reality. The role of the crows could be either pure fantasy, or ascribed to the superstitions of the people, as magic and divination were realities of the time, and can thus also be said to be a depiction of reality. Matsepe’s imaginary world is a fictitious reality that is true to life. It is so true to life, in fact, that the question arises whether he wanted to preserve the traditional way of life through writing his stories, for future generations; or whether he merely wanted to tell an interesting story against the backdrop of tradition. In writing Magokgo ya Bjoko, his choice is apparently the latter. For this purpose he utilises a nameless, unreliable narrator, who perpetually exposes the reader to his worldview, who loses his train of thought occasionally and asks for assistance, and who describes war and bloodlust in the enduring time of peace. He admits, though, that the ancestors are required to intervene and to reprimand those who do not fulfil the obligations of their duties; leading to the statement, respectfully made, by Groenewald in Die Feesbundel to Prof. E.B. van Wyk: “... his narrator is more than just a point of contact; he becomes a leading character and a symbol, and it is through him that the satire comes to life”. AFRIKAANS: In die eerste geskrewe verhale in Sepedi, behandel die skrywer uitsluitlik die probleem van verstedeliking en al die aaklighede wat daaruit voortspruit. Teen die helfde van die vorige eeu tree Matsepe na vore, en sien van die praktyk van sy voorgangers volkome af. In sy nege novelles/romans beskryf hy die tradisionele leefwyse van sy mense, en in slegs twee van sy werke word daar na blankes verwys, wat in beide gevalle die Voortrekkers is. So volledig word die tradisionele opset beskryf dat die vraag onwillekeurig onstaan of sy beskrywing nie hierop toegespits was om slegs ‘n getroue weergawe van daardie werklikheid te gee nie. Dit word dan die onderwerp van hierdie navorsing. Die navorser is uiteraard self een van daardie mense, hoewel nie deel van daardie tydsgewrig nie. Daarom bedien hy hom ook van ander bronne om hom van die tradisionele werklikheid te vergewis. Behalwe geskrewe werke, soos o.a. Mönnig se lywige monografie oor die Bapedi; word ook van die oudstes in die stam geraadpleeg: opperhoofde, verskeie kruie dokters wat o.a. vroue (in die praktyk as die betroubaarste informante bewys) insluit en raadsmanne. ‘n Sodanige studie is nog nie vantevore in Sepedi onderneem nie. Vereers het die ondersoeker hom van die teoretiese grondslag van sy navorsing vergewis, wat van belang is. Hieruit blyk dit dat selfs die grootste verdigsel, soos ‘n sprokie, nie anders kan as om die werklikheid tog op ‘n bepaalde manier op te roep nie. Dit hou uiteraard met die ervaringswêreld van die outeur, maar ook van sy leser, verband. En juis dít maak so ‘n onderneming soos wat hierdie in die vooruitsig stel, ‘n uiters delikate studie. Dit veronderstel o.a. dat die navorser hom op die hoogte moet stel van die lewensgeskiedenis van Matsepe: die lewesomstandighede waaronder hy groot geword het, die status wat hy in die gemeentskap geniet het, sy lewensbeskouing, sy prestasies en mislukkings, ens.Ofskoon Matsepe se prosawerke in die geheel te neem, by hierdie ondersoek in aanmerking geneem word, word die fokus op sy Megokgo ya Bjoko toegespits. Die redes hiervoor is dat: (a) dit literêr beoordeel, die interessantste asook bevredegindste van sy oeuvre is, en (b) sy werke inhoudelik, m.a.w. t.o.v. die tradisionele lewe van die Noord Sotho, ruimskoots ooreenstem. Dit kom duidelik in al sy werke na vore dat hy met die politieke stelsel van die stam intiem vertroud was, die regstelsel op die punte van sy vingers gehad het, en die sosiale en kulturele patrone en gebruike getrou kon weergee het. Vir die probleemstelling in al sy verhale lê hy die vinger op skuiwergate in die regstelsel en bou hy dit uit totdat dit aan die absurde grens. Die beskrywing van die verhaalwerklikheid raak die volgende sake: die karakters of persone, die gebeure, die plek, die tyd, asook die kulturele voorwerpe van belang. Met die oog hierop word daar onderskei tussen dit wat (a) werklik is, (b) denkbeeldig maar lewensgetrou is, en (c) pure fantasie is. Die onderskeid tussen werklikheid en lewensgetrouheid is in verhale van dié aard noodsaaklik omdat sekere persone/karakters, soos konings, werklik kon bestaan het. Daar mag dan selfs gebeurtenisse wees wat tydens hulle leeftyd waarlik plaasgevind het.Wat die Matsepekarakters betref, is hulle klaarblyklik almal denkbeeldig. Wat wel deel van die werklikheid uitmaak, is die seniortydsorde tussen die verskillende opperhoofde asook dié tussen die koning se raadmanne. So ook kom die verskillende kategorië van kruiedokters, toordokters en hekse, én wat hulle onderskeie professies is, ter sprake. So ook is die koning se hoofvrou belangrik omdat die troonopvolger uit haar gebore word en sy deur die stam getrou is. Ander belangrike figure is die malome en die rakgadi.Die gebeure of handeling is hoofsaaklik denkbeeldig. Dit wat in die hoofstat plaasvind, is uiteraard baie belangrik. Matsepe staan ‘n aansienlike deel van sy vertelling aan hofsake af. Hierin speel die koning en sy raadsmanne ‘n belangrike rol en eweneens in die prosedure hiertydens ter sake. En tydens veldslae is die koning die vernaamste figuur. Hy ly sy leërs in die oorlog en word aan sy mondering uitgeken. Word hy gevange geneem, het hy die veldslag verloor en word tereggestel, maar sy bloed mag nie vergiet word nie, want hy is nie ‘n hond nie. Maar vooraf onderhandel hy met omliggende opperhoofde dat hulle neutraal in die stryd moet staan en ook sommige van sy volgelinge tydens die oorlog moet herberg.Na die afsterwe van ‘n koning word bepaalde rituele en seremonies nagekom. As hy ‘n senior vors is, hoort ook die omliggende opperhoofde hulle aan die voorskrifte te hou. Dié is ingrypend van aard en lei in Megokgo ya Bjoko juis tot kwaaivriendskap en latere oorlog.‘n Belangrike plek word aan die rol van die verskillende toordokters, kruiedokters en hekse toegesê. Nie net hulle doen en late word beskryf nie, maar ook hulle mondering, gevolg, spesialiteit en status. Die vernaamste onder hulle is aan die koningshof verbonde en mag slegs met koningstoestemming die gewone burger bedien.Die malome en rakgadi is vername mense. Tydens huwelike, dood en begrafnisse speel hulle ‘n belangrike rol. ‘n Veelvoud van rituele en verpligtinge moet nagekom word, en in die Matsepeverhale lei dit gewoonlik tot groot onenigheid, twis en gewelddadigheid. Die belangrikheid van die bees kom ook hiertydens ter sprake.Die rol en status van die vrou kom ook onder die soeklig. Matsepe beskryf enertyds haar onderdanigheid aan haar man, soos in die geval van die Leilanehuishouding waar hulle ook nie saam die ete nuttig nie, en andertyds, haar daadkrag, soos beskryf word in (a) die gesprek tussen Morara en sy ou vriend, en (b) Morara se tuiskoms na sy besoek aan sy goeie vriend.Sosiale geleenthede, soos bierpartye, prysdigwedstryde en feesgeleenthede om ‘n seun se welslae tydens die stamskool te vier, word beskryf en in hierdie navorsing aan die werklikheid gekontroleer. Van groot belang natuurlik is die bierpot en die skepkalbas; spesiaal vir sodanige geleenthede.Ten opsigte van die wêreld of ruimte waarbinne gebeure afspeel, kan dit enige plek in Sekhukhuneland wees. Die tydstip, daarenteen, word presies bepaal, nl. dat alles plaasvind aan die vooraand van die koms van die Voortrekkers. Dit op sigself sou geen besondere betekenis gehad het nie, behalwe dat gebeurtenisse in tyd afloop. Maar hier is die betekenis hiervan dat die koms van die Voortrekkers destyds met die verskyning van die Halley-komeet saamval. Daar is twee geleenthede in Megokgo ya Bjoko wat met die Halley-komeet geassosieër word, nl. die kraaie-episodes wat met die toordokters se dolosse verbind word. Die Halley-komeet, die koms van die Voortrekkers, die talle rituele en seremonies, voorwerpe soos die skepkalbas vir die bier, die pluk van bessies vir die vleg van slaapmatte, die gras pons, ens, is die enigste sake wat aan die werklikheid toegesê kan word. Die rol wat die kraaie speel kan òf totale fantasie wees, òf kan aan bygeloof toegeskryf word: want daardie toorkuns was ‘n werklikheid vir daardie, en is dan soos die Halley-komeet nie deel van ‘n verbeeldingskug uitmaak nie.Die wêreld wat Matsepe in sy werke optower, is wel ‘n fiktiewe werklikheid, maart word tewens so getrou geteken dat die vraag ontstaan of hy nie die tradisionele lewenswyse, deur die storie wat hy vertel, wou opteken dat nie dit iewers op skrif vir die nageslag bewaar kan bly, en of hy bloot ‘n interessante storie wou vertel waar die tradisionele as die agtergrond dien waarteen die gebeure afspeel. Hy het met die skrywe van Megokgo ya Bjoko kennelik die tweede opsie gekies. Hiervoor gebruik hy ‘n naamlose vertellerkarakter wat vertel, wat sy lewesbeskouing herhaaldelik aan die leser opdring, wat die draad van sy storie plek-plek verloor, en vra dat iemand anders moet help, wat stryd, oorlog en bloederigheid beskryf en oplaas in ewedurende vrede voorhou. Maar, erken hy terselfdetyd dat die voorvaders van tyd tot tyd moet ingryp en die karwats moet inlê om diegene wat ander afknou tot verantwoording te roep. Die laaste word in dié verband kom Groenewald toe waar hy in die feesbundel aan Prof. E.B. van Wyk gewy, verduidelik: “... sy verteller is meer as net ‘n gesigspunt; hy word hoofkarakter; ook simbool, en deur hom kry die satire sy beslag”.
Thesis (DLitt)--University of Pretoria, 2011.
African Languages
unrestricted

Thesis (M.A.) -- Central Connecticut State University, 2006.
Thesis advisor: Prescott "... in partial fulfillment of the requirements for the degree of Master of Arts in Modern American History" Includes bibliographical references (leaves 146-151). Also available via the World Wide Web.

Nicolaus Copernicus was born in Torun, Poland, on February 19, 1473. When his father died in 1483, his maternal uncle, Lucas Watzenrode (who became bishop of Varmia in 1489), took over responsibility for him and his older brother. ‘Copernicus, the young scholar’ outlines Copernicus’ studies, which began at the Jagiellonian University in Cracow from 1491 to 1495 and included an astronomy course and introductions to Sacrobosco’s De sphaera, the Alfonsine Tables, and Euclid’s Geometry. In 1496, Copernicus was enrolled at Bologna University to study civil and canon law, and in 1497 he became one of the sixteen canons at Frauenburg in his uncle’s diocese. He went on to study medicine at Padua University in 1501.

Servilia’s patrician paternal line, the Servilii Caepiones, descended from Cn. Servilius Caepio consul 253. Servilia’s great-grandfather was probably Cn. Caepio consul 141, censor 125. His presumed second son won a triumph and the consulship of 106. This man proposed a law on the panels of judges. His defeat by the Cimbri at Arausio in 105 wrecked his career. Driven into exile, he gave up his citizenship. His son, Q. Caepio, possibly by a Metella, married Livia. Her family, the Livii Drusi, had distinguished themselves in the second century. Her father was tribune 122, consul 112, triumphed, and died as censor 109. Livia and Caepio produced a daughter, Servilia (c.100), and a son. They divorced and Livia married Cato, to whom she bore two children. On the deaths of Cato and Livia, the four children lived with their maternal uncle M. Drusus and perhaps his wife and his mother.

Barber began his life as a composer in the 1930s, with his music veering into eighteenth- and nineteenth-century European traditions. There were three major influences in his career. The first was his formal musical education at the newly founded Curtis Institute of Music, which provided a sturdy structure to his work and was also known to be European-oriented. The second was his travels to Europe, where his acquaintances as well as the culture itself were infused into his work. The last influence was the mentoring and guidance of his uncle, composer Sidney Homer, who was married to Barber’s maternal aunt, the famous opera singer Louise Homer. For more than twenty-five years, Sidney Homer had the most profound influence on Barber of all, encouraging him to “listen to his inner voice,” which enabled him to infuse the very soul of his compositions with the romantic passion that ultimately deeply moved his audience.

Chapter 1 chronicles the family background of Benjamin Franklin, whose English Protestant father, Josiah, emigrated from Northampton in England to Boston, Massachusetts, in 1683. The chapter describes Franklin’s childhood, including the Boston background of his maternal grandfather, Peter Folger, also an English emigré, and the influence of his uncle, Benjamin Franklin the elder. The chapter indicates the family’s religious affiliations, including their close associations with pastors Samuel Willard and Ebenezer Pemberton. Family friends included the parents of Charles Chauncey, whose adult convictions differed from those of Benjamin. The chapter explains how Josiah originally intended his youngest son to take up a career in the ministry, but came to understand that he lacked some of the requisite convictions. It relates how the search for alternative work in various trades led to an onerous apprenticeship in printing under his brother James. Ben learned about both the trade and himself—by his late teens, he realized that he needed other outlets for his independence of mind.

This chapters challenges the accepted view that Judy Malloy produced four versions of her pioneering work of electronic literature, Uncle Roger, showing through material uncovered from archival research, interviews, and Traversals, that there are instead six. Through a close reading of each version, the chapter also reveals subtle as well as significant changes the author made to the work during its 30-year history.

Born into a free black family in the early nineteenth century, Josephine Silone Yates was a pioneering woman faculty member at the historically black Lincoln Institute (now University) in Jefferson City, Missouri, where she headed the Department of Natural Sciences. Yates later rose to prominence in the black women’s club movement of the late nineteenth and early twentieth centuries, serving as president of the famed National Association of Colored Women (NACW) from 1901 to 1905. Josephine was born in 1852 in Mattituck, New York, to Alexander and Parthenia Reeve Silone. She was their second daughter. Her maternal grandfather, Lymas Reeves, had been a slave in Suffolk County, Long Island, New York, but was freed in 1813. Lymas owned a house in Mattituck, and Josephine’s parents lived with him. 1 Josephine’s mother was well educated for the time, and she taught her daughter to read and write at home. Josephine’s earliest and fondest memories were of being taught to read from the Bible while snuggled on her mother’s lap. Her mother made her call out the words as she pointed to them. Josephine began school at age six, where her teachers immediately recognized her preparedness and advanced her rapidly through the elementary grades. At the age of nine, she reportedly studied physiology and physics and possessed advanced mathematical ability. Silone also advanced her writing career at the age of nine, by submitting “a story for publication to a New York weekly magazine. Though the article was rejected for publication, she received a letter of encouragement, which increased her ambition to succeed.” Josephine’s uncle, Reverend John Bunyan Reeve, was the pastor of the Lombard Street Central Church in Philadelphia. Because of his interest in the education of his niece, he convinced his sister, Parthenia, to send Josephine at the age of eleven to live with him in Philadelphia so that she could attend the Institute for Colored Youth directed by Fanny Jackson-Coppin. It was probably felt that Josephine’s education would progress better under the mentorship of Jackson-Coppin.

Ed Whitley’s chapter describes a project in which students study the curatorial work of Harriet Beecher Stowe in The Key to “Uncle Tom’s Cabin” alongside current examples of digital activism to understand how groups mobilize and share information to effect change. Students “reverse engineer” the composition of Uncle Tom’s Cabin by searching through digital archives of abolitionist texts and images to discover how Stowe’s inclusion of some materials and exclusion of others shaped her novel. Students then consider how social activists similarly sort, organize, select, and reject the documentary record of social injustice appearing online in real-time. As students compare historical periods and media forms, they reflect on the processes through which texts are created, disseminated, structured, stored, and used to change the world.