Dissertations / Theses on the topic '1902-1967'

Ecrivain entièrement associé au XXème siècle dans le sens où il l'appréhende en tant que sujet intellectuel et humain, Marcel Aymé au travers de son art, peut apparaître comme un des symboles de cette période à la fois riche d'un héritage culturel important et qui se projette par ailleurs dans une perspective qui ne l'est pas moins. Puisant dans le patrimoine de la langue et des valeurs spécifiques de la société traditionnelle française, il tente d'élaborer une philosophie qui en démontre l'originalité d'une part, mais souligne également le caractère suranné, désuet et proprement décalé de ce système de pensée, de l'autre. Cette manière qu'il a d'en référer constamment à « la normalité », au naturel ou au banal pour souligner ce qui est tout à fait singulier, exceptionnel et peu commun, détermine son choix intellectuel, ici l'anticonformisme. Décriée par certains, approuvée par d'autres, cette notion, parce qu'elle cristallise tout ce qu'il y a de contradictions dans l'esprit humain, permet de cerner la complexité de la pensée de Marcel Aymé. Originale, celle-ci a l'ambition de contester les idéologies prédominantes, et d'instaurer une autre échelle de valeurs susceptible celle-là de refléter la diversité et la richesse de la pensée contemporaine.

This thesis is a study of laughter (le "rire") and strangeness ("l'insolite") in five novels (Les Jumeaux du Diable, La Jument Verte, La Vouivre, Travelingue, La Belle Image) by French writer Marcel Ayme (1902--1967). The theoretical notions used are mainly provided by literary and philosophical works from Bakhtine and Ricoeur; they also come from the rich literary tradition of humour and supernatural (le "merveilleux"). An intimate reading of the funniness (la "drolerie") in the stories allows one to characterize each novel in particular, but it also provides essential grounds to some reflections on Marcel Ayme's art of the novel. Among aspects treated, great emphasis is put on supernatural beings (devil, fabulous animal), the splitting of narrative voice, on connivance and transgression, on exacerbation of materiality and resolution of antagonisms, on ambivalence of meaning and on humor as a refusal of seriousness.

Notre travail consiste a montrer premierement la conjugaison des realites geographiques (le vecu) et des donnees romanesques (l'imaginaire) qui permet a marcel ayme de tisser une toile de fond sur laquelle il depeint ses personnages ruraux, deuxiemement les traits dominants du paysan aymeen a travers son rythme quotidien et sa mentalite propre, troisiemement les amours paysannes qui conditionnent l'ambiance familiale et determinent les comportements des ruraux et finalement la sublimation de la vie rustique a travers une ferme enchantee
Our work consists in : firstly the conjugaison of geographical realities (the native land of the author) and romantic subjects (the imagination of the author) that allows him to build a background of his rural characters, secondly the caracteristics of the aymian peasant through his daily life and his mentality, thirdly the love of the country people that takes a prominent part in the family life and determines the peasant's behaviours, finally the sublimation of rustic life through a magic farm

That marginalized discourse communities practice differing modes of communication is a claim recently argued; critics have focused on the trope of metonymy as a means of signifying a discriminated-against group's silenced status within the mainstream society. What seems to be ignored in this discussion is how differing media--literature, music, painting--constitute texts that cut across discursive space (the site of these media) in a similar fashion. By positing the intertextuality (i.e., the similarity) of psycholinguistic metonymy and jazz phraseology, this thesis demonstrates how literary texts issuing from marginalized discourse communities can speak their subjectivities' full names. In Langston Hughes' "The Blues I'm Playing," metonymy and jazz serve as methods of analysis which show the subject-object relationship in artistic production. Jack Kerouac's On The Road constitutes a narrative subjectivity that, like jazz music, metonymically disrupts itself as silences speak from the realm of an Other. By accounting for the similarities between metonymy and jazz, this thesis asserts that more accurate readings can be derived from literature issuing from discourse communities which use jazz to signify.
Department of English

Dans cette etude, je reprends et developpe le noyau de ma these redigee en langue anglaise et soutenue a l'universite du texas d'austin (magical versus marvelous realism as narrative modes in french fiction, 1991). Je propose d'y aborder plusieurs oeuvres de fiction de marcel ayme sous l'angle du mode narratif du "realisme magique" (defini par amaryll chanady dans magical realism and the fantastic - resolved versus unresolved antinomy, new york & london, garland publ. ; 1985) et quelques textes de la "premiere maniere" de jean giono, sous l'angle de ma propre definition d'un mode narratif du "realisme merveilleux". Alors que le realisme magique est defini par la resolution de l'antinomie entre les codes naturels et surnaturel, rendue possible par la reticence auctoriale, le realisme merveilleux est caracterise par la fusion des codes du mystere et du realisme produite par l'exaltation auctoriale
In this study i take up and develop in french the core of the dissertation i wrote and defended in english at the university of texas at austin in 1991: magical versus marvelous realism as narrative modes in french fiction. Several narratives by marcel ayme are analyzed in the light of "magical realism" (as redefined by amaryll chanady in magical realism and the fantastic - resolved versus unresolved antinomy, new york & london, garland publ. ;1985). Several works of jean giono's alleged "first manner" are approached from the angle of my own definition of "marvelous realism" as a narrative mode. While magical realism is caracterized mainly by the resolved antinomy between the natural and the supernatural codes, and by authorial reticence, marvelous realism is defined by the fusion of the antinomious codes in authorial exaltation

The drole de roman gathers works by Marcel Ayme, Albert Cohen and Raymond Queneau, French novelists who belong to the same generation, share common readers and inspiration and, most of all, a specific vision: the nonserious. Their novels draw from the most obvious manifestations of the comical tradition (farce, burlesque) to its most subtle (irony, parody). In their works, laughter does not occupy a secondary position nor does it simply provide some reading impressions. In fact, laughter is often expressed by the characters and narrators themselves, whose sense of mischeviousness demonstrates the Rabelaisian joy of body and soul.
Besides, the drole is not restricted to its usual comical characteristics. In the prospect of literary history, it also refers to what stands apart from the realistic conventions inherited from Balzac and Zola. In other words, the drole is made of antirealism, merveilleux and fantasy. Thus, Ayme, Cohen and Queneau put forward their own response to the mimetic function of the 19th century realistic novel. Instead of renouncing the power of fiction, as Gide and Valery will often suggest, instead of denouncing its falseness, the three novelists give fiction even greater powers.
Based on the conclusions of the history of the novel and on studies concerning various aspects of its construction (the relation between reality and fiction, the conception of character and of its place in the community, the forms of the plot), this thesis wishes to shed light on the role and value of laughter through the study of three major themes: comedy, community and enchantment.

Musical ekphrasis was occurring in the twentieth century in different centers around the world, Cuba: Andalusia, Spain; and Harlem, New York, simultaneously. The writers at the heart of this movement used poetry about music as a means to celebrate the cultures of the marginalized people in their lands, los negros, los gitanos, and African-Americans. The purpose of this study is to define musical ekphrasis and identify it in the works of Nicolás Guillén, Federico García Lorca, and Langston Hughes. Also explored are the common characteristics in ekphrastic poetry by the three poets and the common themes found in their ekphrastic poetry, as well as common influences. Each author is considered in the context of his surroundings and his respective culture, and how that influenced his musical tastes as well as his writing style.

Multiples sont les approches qui nous conduisent à imaginer, à écrire et à penser l'animal. Cette créature non humaine est, depuis toujours, l'objet d'"une énigme plus gênante" (Georges Bataille) que l'être humain tente de deviner, de percer ou de définir. En effet, l'animal l'amuse et le dérange, l'intrigue et le préoccupe au point de le troubler, de lui imposer une réflexion sur lui-même et sur autrui, car l'"animal prochain" (Florence Burgat) et "part maudite" (Georges Bataille) de l'homme refuse constamment d'être regardé comme une chose. Il se veut irrationnel et d'un esprit suprême, celui "de l'immanence et de l'immédiateté" (Georges Bataille). Image de notre intimité humaine, perturbateur de nos esprits, expression de nos subversions grotesques, outils de perversion, l'animal comme personnage principal est une représentation de soi et de celle de l'être humain. Dans un contexte culturel et philosophique, le symbolisme et le réalisme animaliers ouvrent ainsi une autre perspective à la fiction et à l'imagination humaine. La production littéraire qu'elle soit française ou russe intègre l'animal comme leitmotiv, comme un sujet central, à travers lequel Marcel Aymé et Mikhaïl Boulgakov exposent une parodie de la comédie humaine. De plus, instrument de l'imagination, moyen d'expression, l'animal, outre son rôle de domination et de possession, est perçu comme un reflet de nos préoccupations, de nos désirs, de nos ambitions. Mais il est surtout celui qui nous lie à notre passé et nous rappelle notre appartenance culturelle ou sociale. Par ailleurs, l'animal peut aussi être révélateur de l'identité collective, tout en posant des questions d'exclusion et d'inclusion. Ecrire et imaginer l'animal, mais aussi définir sa fonction et sa signification "poétique", permettent à Marcel Aymé et Mikhaïl Boulgakov d'aller au delà de la simple représentation naturaliste, de la simple tradition animalière tout en transgressant l'ordre réel et imaginaire. Il s'agit pour eux de montrer une présence animal qui oscille entre réalité et symbole, allégorie et métaphore, histoire et mythocritique, passé et présent. De fait, grâce aux différents procédés d'écriture, le réalisme fantastique de Mikhaïl Boulgakov et le réalisme magique de Marcel Aymé, d'une part soulèvent les interdits, les tabous et les inhibitions et, d'autre part, dénoncent les abus et les travers de la société humaine où les différentes figures de l'animal demeurent, avant tout, l'accessoire des fictions littéraires russes et françaises

An infinite gray roof with different degrees of transparency is displayed with authority on a Scandinavia made of pieces, fragmented. However, the sky that covers these lands unifies it. The light passes through it and reaches the level of human development in an ethereal way, like an intense white mist, with an almost liquid consistency that allows it to spill on every corner, object, person or building. These particular characteristics can be reflected through art in paintings, films, writings and architectural works. The sensitivity of some artists to this imprecise reality, this forbidden heaven and this invasive northern light was sometimes the real pattern to recreate their art. Vilhelm Hammershøi lived among grays, in a home with stripped interiors. The succession of one gray after in his paintings and images out of focus with fuzzy boundaries constitute a constant grisaille. This unreal light invades Hammershøi's exteriors and architectural paintings, creating a particular atmosphere that was the main inspiration for the films of Carl Theodor Dreyer. Black and white is manipulated in Dreyer's films. White prevails over black. The scale of lighter grays is used to show neutrality, purity, reality without sieves. The manipulation of the northern light in Dreyer's films creates oppressive or ethereal indoor spaces. It also creates backlight exterior scenes where the characters struggle against being dissolved by the intense light or quiet outdoors where the characters disintegrate and almost merge with the background. Poul Henningsen was obsessed with the manipulation of artificial light. He searched the warmth that the Nordic daylight was deprived of. The perfect balance between light and shadow was his goal in order to achieve quiet environments and meeting places. He searched for the vibration of fire in his lamps, longing for the colour of sunlight and feeling nostalgia for his childhood which had passed around an oil lamp light. The search for this vibration can also be found in the Faaborg Museum, designed by Carl Petersen, and it is also mentioned in his three conferences "Textures", "Contrasts" and "Colours." The light passes through the sieve of colour to generate a feeling of warmth characteristic of other latitudes. Red, blue and yellow invade the art galleries, and create the background where the works of art are exhibited. Petersen considers light as the source of colour, all colours are present in it. Erik Gunnar Asplund materialized the transition between tradition and modernity, having a critical and selective look over the new trends. With a tendency to stand out the functionally most important spaces of each building, he gave them relevance morphologically and with the use of light. Arne Jacobsen follows Asplund's steps. A distinct identity emerges and Jacobsen is one of the architects that build on an anonymous Danish architecture background and the prospects of modern architecture. The northern light in the Scandinavian buildings is filtered through designed openings, gaps through which the light slips creating domes, walls and beams, defined by the shadow gradually gaining ground. From light to darkness there is an innumerable range of tonalities, curves and planes, in other words, architectural forms. The simplicity and minimalism present in these artists is unintentional. The light fills their paintings, cinematic landscapes, objects and architecture. The density of the northern light compensates the characteristic nudity of their works; emptiness does not have a place in the Nordic reality.
Una cubierta en infinitos grises y con distintos grados de transparencia se despliega autoritariamente sobre una Escandinavia hecha de trozos, partida, fragmentada. Sin embargo el cielo que sobre ella se extiende la unifica. La luz la atraviesa y llega al plano del desarrollo humano de forma etérea, como una neblina de color blanco intenso, con un carácter casi líquido que le permite derramarse sobre cada rincón, objeto, persona o edificio. Estas características particulares pueden verse plasmadas a través del arte en lienzos, películas, escritos y obras arquitectónicas. La sensibilidad de algunos artistas a esta realidad imprecisa, a este cielo prohibido y a esta invasiva luz del norte, fue, en algunos casos, el motivo elegido para recrear su arte. Entre grises Vilhelm Hammershøi recorrió su hogar, vivió junto a Ida en interiores despojados. La sucesión de un gris tras otro es lo que se retrata en sus lienzos, imágenes fuera de foco con límites borrosos que constituyen una constante grisaille. La onírica luz de Hammershøi invade también sus exteriores y sus pinturas de arquitectura, creando un particular clima, que constituyó la principal inspiración para el cine de Carl Theodor Dreyer. El blanco y negro del cine de Dreyer es manipulado, el blanco está mucho más presente que el negro. La gama de grises más claros es utilizada como medio para plasmar la neutralidad, lo puro, la realidad sin tamices. La manipulación de la luz del norte en el cine de Dreyer, genera ambientes interiores oprimentes o espacios etéreos, exteriores a contraluz en los que los personajes luchan para no ser disueltos por la intensa luminosidad sobre la cual se recortan, o exteriores apacibles en los que las figuras se disgregan y casi funden con su fondo. La manipulación de la luz artificial obsesionó a Poul Henningsen, buscando en la iluminación de la noche nórdica la calidez de la cual la luz diurna estaba privada. El perfecto equilibrio entre luces y sombras era su objetivo para lograr ambientes apacibles y de reunión. Buscó la vibración del fuego en sus lámparas, añorando el color de la luz del sol, y con nostalgia de su infancia que había transcurrido alrededor de la lámpara de petróleo. Lo mismo ocurre en el Museo de Faaborg, diseñado por Carl Petersen, y en lo expuesto en sus tres conferencias "Texturas", "Contrastes" y "Colores". La luz es pasada por el tamiz del color para ser modificada, para generar una sensación de calidez propia de otras latitudes. Rojos, azules, ocres, invaden las salas de exposición y sobre ellos se recortan las obras expuestas. Para Petersen la luz es la fuente del color, en ella todos los colores están presentes. Erik Gunnar Asplund concreta la transición entre tradición y modernidad, teniendo siempre una mirada crítica y selectiva de las nuevas corrientes. Con una tendencia a resaltar los espacios, que por funcionalidad son los principales de cada obra, se los jerarquiza morfológicamente y con el uso de la luz. Arne Jacobsen sigue los pasos de Asplund. Una identidad diferenciada surge y Jacobsen es uno de los exponentes que construye con el bagaje de una arquitectura danesa anónima y las perspectivas de la arquitectura moderna. La luz del norte se filtra en las obras escandinavas a través de aberturas diseñadas, huecos por los que la luz resbala creando cúpulas, muros, jácenas, que quedan delimitadas por la sombra que gana terreno progresivamente. De la luz a la sombra hay una infinidad de tonalidades, curvas y planos; en definitiva, formas arquitectónicas. Lo sobrio y minimalista de los artistas que se han mencionado es intencionado, la luz llena sus pinturas, sus paisajes cinematográficos, sus objetos y su arquitectura. La densidad de la luz del norte compensa la desnudez que caracteriza a sus obras, la vacuidad no tiene lugar en la realidad nórdica.

Cette étude propose de questionner les correspondances entre l’architecture apparente ou non des premiers romans de Marcel Aymé (1902-1967) et la présence des nombreux « faits d’oralité » à l’œuvre ou mis en œuvre. L’approche ethnocritique de ces récits permet de croiser une poétique du romanesque et une anthropologie du symbolique. Nous nous appuyons tout d’abord sur la théorie du « roman parlant » liée à l’entre-deux guerres, période même de l’arrivée de Marcel Aymé dans le champ littéraire. Nous cartographions ensuite la présence et la conscience de la raison graphique en observant les jeux et enjeux d’une écriture composite. En effet, nous percevons à la fois les échos intertextuels avec la littérature classique mais aussi un intérêt pour d’autres formes de langages littéraires et cinématographiques. L’attention particulière à la voix narrative, le recours au burlesque et à l’ironie participent à la compréhension des choix esthétiques du jeune romancier et au style culturel de ces romans. Au centre de cette analyse, les personnages sont interrogés dans leur quête d’identité et dans leurs façons d’être en prise avec des systèmes étatiques et sociaux qui se concrétisent en particulier dans l’état-civil. Le rapport à l’image et la puissance de la numératie complètent la dynamique complexe de cette recherche identitaire. Voix publiques ou privées, singulières ou collectives, sonnantes ou dissonantes se font entendre dans la narration et sont examinées alors comme témoins des tensions culturelles internes aux communautés représentées. Une dernière partie lit les belligérances et/ ou les coalescences de l’habitus littératien et des oralités vivaces telles qu’elles apparaissent dans les romans de notre corpus (Brûlebois, Aller retour, La Table-aux-Crevés). Cette étude se veut aussi ouverte sur le monde ayméen dans son ensemble, attentive aux passerelles entre toutes les publications de l’auteur des articles de presse aux pièces de théâtre
This study proposes to examine the relationship between the visible or non-visible structure of the first novels by Marcel Aymé (1902-1967) and the presence of numerous aspects of orality in the novels. An ethnocritical approach to these narratives makes it possible to combine a poetics of the novel with an anthropology of symbols. We base our study first of all on a theory of the “talking novel” (“roman parlant”) related to the period between the two world wars, which corresponds to the period when Marcel Aymé began publishing his work. Then we trace the presence and awareness of writing (as opposed to orality) through an examination of the stylistic effects of what could be called a composite form of writing and the role of these effects in the overall strategy of the author. In effect, we perceive intertextual echoes of the classics but also an interest in new forms of literary and cinematographic expression. The particular attention to narrative voice, but also the presence of the burlesque and of irony, are elements that help one to understand the aesthetic choices of the young author and the cultural style of his novels. In the central part of this analysis the characters are studied in the perspective of their search for identity and of their way of coming to terms with the public and social systems with which they are confronted through events involving their civil status (marriage, death, etc.). Their relationship with the image and power of numeracy is another important dimension of the complex dynamics of this search for identity. The voices that one hears in the narration, public or private, individual or collective, consensual or dissenting, are examined for the clues they yield concerning the cultural tensions present within the communities represented in the novels. The last part of the thesis examines the conflict and convergence between literacy as a “habitus” and the living traces of orality as they appear in the novels of the corpus (Brûlebois, Aller retour, La Table-aux-Crevés). This study also aims at being open to the world of Marcel Aymé as a whole and at being attentive to the interrelations between all the publications of the author, including his newspaper articles and his plays

Cette étude propose de questionner les correspondances entre l’architecture apparente ou non des premiers romans de Marcel Aymé (1902-1967) et la présence des nombreux « faits d’oralité » à l’œuvre ou mis en œuvre. L’approche ethnocritique de ces récits permet de croiser une poétique du romanesque et une anthropologie du symbolique. Nous nous appuyons tout d’abord sur la théorie du « roman parlant » liée à l’entre-deux guerres, période même de l’arrivée de Marcel Aymé dans le champ littéraire. Nous cartographions ensuite la présence et la conscience de la raison graphique en observant les jeux et enjeux d’une écriture composite. En effet, nous percevons à la fois les échos intertextuels avec la littérature classique mais aussi un intérêt pour d’autres formes de langages littéraires et cinématographiques. L’attention particulière à la voix narrative, le recours au burlesque et à l’ironie participent à la compréhension des choix esthétiques du jeune romancier et au style culturel de ces romans. Au centre de cette analyse, les personnages sont interrogés dans leur quête d’identité et dans leurs façons d’être en prise avec des systèmes étatiques et sociaux qui se concrétisent en particulier dans l’état-civil. Le rapport à l’image et la puissance de la numératie complètent la dynamique complexe de cette recherche identitaire. Voix publiques ou privées, singulières ou collectives, sonnantes ou dissonantes se font entendre dans la narration et sont examinées alors comme témoins des tensions culturelles internes aux communautés représentées. Une dernière partie lit les belligérances et/ ou les coalescences de l’habitus littératien et des oralités vivaces telles qu’elles apparaissent dans les romans de notre corpus (Brûlebois, Aller retour, La Table-aux-Crevés). Cette étude se veut aussi ouverte sur le monde ayméen dans son ensemble, attentive aux passerelles entre toutes les publications de l’auteur des articles de presse aux pièces de théâtre
This study proposes to examine the relationship between the visible or non-visible structure of the first novels by Marcel Aymé (1902-1967) and the presence of numerous aspects of orality in the novels. An ethnocritical approach to these narratives makes it possible to combine a poetics of the novel with an anthropology of symbols. We base our study first of all on a theory of the “talking novel” (“roman parlant”) related to the period between the two world wars, which corresponds to the period when Marcel Aymé began publishing his work. Then we trace the presence and awareness of writing (as opposed to orality) through an examination of the stylistic effects of what could be called a composite form of writing and the role of these effects in the overall strategy of the author. In effect, we perceive intertextual echoes of the classics but also an interest in new forms of literary and cinematographic expression. The particular attention to narrative voice, but also the presence of the burlesque and of irony, are elements that help one to understand the aesthetic choices of the young author and the cultural style of his novels. In the central part of this analysis the characters are studied in the perspective of their search for identity and of their way of coming to terms with the public and social systems with which they are confronted through events involving their civil status (marriage, death, etc.). Their relationship with the image and power of numeracy is another important dimension of the complex dynamics of this search for identity. The voices that one hears in the narration, public or private, individual or collective, consensual or dissenting, are examined for the clues they yield concerning the cultural tensions present within the communities represented in the novels. The last part of the thesis examines the conflict and convergence between literacy as a “habitus” and the living traces of orality as they appear in the novels of the corpus (Brûlebois, Aller retour, La Table-aux-Crevés). This study also aims at being open to the world of Marcel Aymé as a whole and at being attentive to the interrelations between all the publications of the author, including his newspaper articles and his plays

Tese de mestrado, Estudos Anglísticos, Universidade de Lisboa, Faculdade de Letras, 2009
Esta dissertação é um estudo diacrónico sobre o trabalho literário dos poetas afro- -americanos, desde o século XVIII até às primeiras décadas do século XX. Neste estudo sublinha-se o empenhamento e os constrangimentos que os poetas negros americanos tiveram de enfrentar para poderem afirmar de modo progressivamente mais desinibido o valor da sua especificidade cultural. Inicialmente os poetas negros escreviam sem manifestação de diferença cultural significante pois só pretendiam que lhes fosse reconhecida capacidade literária e intelectual igual à dos autores brancos. Mas depois procuraram inscrever no texto branco a oralidade negra. As possibilidades poéticas do dialecto negro também foram exploradas no século XIX, principalmente pela tradição do menestrel e a da grande plantação que sedimentaram estereótipos preconceituosos acerca do negro contidos naquelas duas tradições. Paul Dunbar é o poeta afro-americano dos finais do século XIX e início do século XX que então usou com mestria o idioma negro na sua poesia, correndo o risco das conotações negativas associadas ao modo incorrecto de falar do negro iletrado. Nos anos vinte a cultura da gente negra nos E.U.A. teve condições para afirmar a sua especificidade própria, num momento de grande vitalidade criativa que ficou conhecido por Renascença de Harlem e cujos principais mentores foram Du Bois e Alain Locke, que buscavam superar um persistente sentimento de double-consciousness ou twoness e alcançar o reconhecimento de igualdade racial através da arte mais elevada que uma pequena elite de talentos, os Talented Tenth, fosse capaz de produzir. Mas Langston Hughes, um New Negro na sua missão de dignificação da raça , optará por usar as formas da tradição oral afro-americana, o dialecto, o blues, o jazz. E assim, ao usar estas formas da tradição popular como fonte de inspiração da sua poesia, Hughes deu visibilidade deliberada e nova dignidade à tradição oral negra, inscrevendo-a no texto moderno americano.
This dissertation is a diachronic study on the literary work of afro-american poets from the eighteenth century to the first decades of the twentieth century. Our focus here is on the commitment and the constraints endured by Negro American poets to affirm, in an uninhibited way, the worthiness of their cultural specificity. At first, Negro poets used to write with no evidence of cultural signifying difference, because they just wanted to be acknowledged as having the same literary skills and intellectual capacities as white authors. But afterwards they sought to inscribe black oral forms in the white text. The poetic possibilities afforded by negro dialect were also explored in the twentieth century, by the minstrel and the great plantation traditions thus reinforcing biased stereotypes on the negroes conveyed by such traditions. Paul Dunbar is the afro-american poet who by the end of the nineteenth century and the beginning of the twentieth century used Negro idiom with mastery on his poetry though risking the negative connotations associated with the poor speech of illiterate negroes. In the 1920s black people culture in the U.S.A. was able to affirm its specificity in a moment of great creative vitality later known as the Harlem Renaissance, whose main mentors were Du Bois and Alain Locke who aimed at overcoming a persistent feeling of double-consciousness or twoness and the acknowledgement of racial equality by means of the noblest art forms a small elite group the Talented Tenth could produce. However Langston Hughes as a New Negro on his mission for granting dignity to the common negro would choose folk oral tradition namely negro dialect, the blues and jazz as the inspiring sources for his poetry, thus giving a deliberate visibility and a new dignity to the vernacular black tradition inscribing it in the modern American text.

Ce mémoire est une analyse interprétative des facteurs endogènes et exogènes qui peuvent expliquer l'échec de la politique d'extension de la révolution (PER) menée dans le Golfe Persique entre 1979 et 1989 par certains acteurs politique iraniens. Il entend montrer, à l'aide d'une méthodologie wébérienne, la difficulté d'établir de solides relations causales entre ces facteurs et l'échec de la PER, en fonction de sources premières limitées et sans la compréhension nécessaires des langues arabe et iranienne. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Iran, Golfe Persique, Khomeiny, Révolution, Relations internationales.

Indiana University-Purdue University Indianapolis (IUPUI)
Cotidianamente los profesores se hacen esta pregunta: ¿cómo pueden relacionarse mis estudiantes con la lección? Saben que si los estudiantes pudieran acoplarse con el contenido de la lección, entenderían y aprenderían con gran eficacia. En la mayoría de los distritos escolares urbanos de Indianapolis, Estados Unidos hay muchos estudiantes afroamericanos que están en clases de lengua extranjera que piensan que no existen atributos de conexión --como tradiciones y costumbres-- que tienen aspectos en común con sus propias culturas. Por otro lado, hay estudiantes afrolatinos que son nativos de esas lenguas pero a quienes no se les expone a elementos que pertenecen a su cultura o herencia. Esta investigación se enfocará en cómo los profesores pueden utilizar la poesía para enseñar una lengua extranjera; específicamente, cómo se puede utilizar la poesía afrocubana para vincular la lección a los estudiantes minoritarios y su cultura.

Chicago occupies a place in the American imagination as a city of industry and opportunity for those who are willing to hustle. Writers have in no small part contributed to the creation of this mythology; this canon includes Frank Norris, Theodore Dreiser, Upton Sinclair, Carl Sandburg, and Richard Wright. What is it about these authors that make them the classics of Chicago literature? The “essential” books of Chicago enshrine a period during which the city still held a prominent position in the national economy and culture, and embodied for Americans something of their own identity—the value of individualism, and the Protestant work ethic. Notably absent are the narratives from immigrants, particularly those of color: for a city that was a primary destination for the Great Migration of African Americans from the South and the concurrent immigration of Mexicans in the early part of the 20th century, it is remarkable that these stories have not gained significant attention, with the exception of Richard Wright’s. This dissertation interrogates the discourse of ambition and labor in the Chicago literary tradition from the perspective of three Mexican American authors from Chicago—Carlos Cortez, Ana Castillo, and Sandra Cisneros. These authors, faced with late 20th century deindustrialization and the enduring legacy of segregation, engage with the canonical narratives of Chicago by addressing the intersections of race and citizenship as they affect urban space and labor opportunities. Rather than simply offering a critique, however, the Mexican American authors engage in a re-visioning of the city that incorporates the complexities of a fluid, transnational experience, and in doing so suggest the future of urban life in a post-industrial America.
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