Дисертації з теми "Indian Symbolism"
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1
Taylor, Colin F. "Reading Plains Indian artefacts : their symbolism as cultural and historical documents." Thesis, University of Essex, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.279160.
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2
Aguilar-Moreno, Manuel. "Tequitqui art of sixteenth-century Mexico : an expression of transculturation /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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Aguilar, Moreno José Manuel. "Tequitqui art of sixteenth-century Mexico : an expression of transculturation /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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Wise, Heather M. "A studio project in woodcarving : the symbolism of the buffalo in art yesterday, today, and tomorrow." Virtual Press, 2001. http://liblink.bsu.edu/uhtbin/catkey/1217379.
Повний текст джерелаАнотація:
This creative project interpreted and applied the buffalo in Native American culture - its symbolism, significance and virtues - to woodcarvings for the lives of people today. The carvings explored a range of styles, media and symbols but all use buffalo imagery and each piece represents how I have applied the buffalo to my life. Some pieces are based on historical events while others explore personal emotions. Wood surfaces differ from natural or bleached to painted. No style unifies the body of work. In each piece realism and abstraction, positive and negative space is handled differently. Buffalo facts and myths were interpreted to convey what white people can learn from the buffalo. It was a spiritual link and messenger from Native Americans to the Great Spirit. The buffalo was revered and respected as a vital in the life cycle. White man destroyed the buffalo during the nineteenth century through the acts of greed, disrespect and ignorance. It seems to have returned with a message for people of all races. This message is one that must be found within each individual.Department of Art
5
MacKay, W. Iain. "The development of pre-Hispanic art forms in Peru : seen as an outgrowth of textile techniques and their influence upon art forms and depiction of symbols." Thesis, University of St Andrews, 1988. http://hdl.handle.net/10023/7359.
Повний текст джерелаАнотація:
Pre-Hispanic geometric art forms In Peru and the Andean Area are taken to be an outgrowth of textile techniques. Textiles and fibre arts predate ceramics by several millennia In the Central Andean Area. The artist who created these textiles developed an art style which was to go largely unaltered until the arrival of the Spaniards. The foundations of the Andean art form date to the Pre-ceramic. The restrictive, rather Inflexible nature of the warp and the weft of the cloth (the geometric grid) was to influence the methods of represention that were to follow. Geometric designs were well suited to fit Into the rigid framework. A series of conventions were developed for the representation of symbols. With the development of ceramics, there was leeway for a new style to come Into being. However, this was not to be the case. The potter borrowed extensively from the weaving tradition and Its associated styles (only in Moche times did the potter make a break the highly geometric style developed centuries before, and even then this break with tradition was a short lived one). The pre-Columbian artist often portrayed birds, cats, fish and reptiles. Many of these designs were used frequently and repeatedly throughout the centuries, but none, I would maintain. was represented as frequently as the double-headed serpent, and with so few variants. Andean art Is a truly distinctive art form; very different from European art, and through Its geometricity It conveyed and still conveys a totally different approach to nature and the world surrounding Andean man.
6
Eldridge, Pamela S. "Color and number patterns in the symbolic cosmoloqies of the Crow, Pawnee, Kiowa, and Cheyenne." Thesis, Wichita State University, 1999. http://hdl.handle.net/10057/5579.
Повний текст джерелаАнотація:
This study represents five years of research on the symbolic cosmologies of four Plains Indian tribes: the Crow, the Pawnee, the Kiowa, and the Cheyenne. Although the lexicons of the four tribes reveal many color and
number patterns, there appear to be certain color and
number categories that are more pervasive than others.
Review of the early ethnographies and folklore texts has found the color categories of red, yellow, black, and white to be significant symbols in both ritual and myth. Further investigation suggests symbolic patterns involving the numbers two and four are also important to the Crow, Pawnee, and Cheyenne. Kiowa ritual and folklore patterns reveal the numbers two, four, and ten to be dominant numbers. Through the early ethnographies, the color red and the number four, among others, were found to be symbolically significant. Red frequently symbolized the rank of a chief, a warrior, and a virtuous woman or wife. The number four often represented symbolic gestures or motions such as those seen in the arts of painting, dancing, or drumming. This symbolic linkage of color and number patterns has been expressed in rituals such as the Sun Dance and the Morning Star Sacrifice. The Sun Dance was practiced with variations by the Crow, Kiowa, and Cheyenne. The Pawnee practiced the Morning Star Sacrifice.Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of Anthropology.
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KOSLINSKI, Anna Beatriz Zanine. "“A minha nação é nagô, a vocês eu vou apresentar” : mito, simbolismo e identidade na Nação do Maracatu Porto Rico." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19102.
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Nas ultimas décadas e,principalmente,nesse início de século,observamos uma conquista de espaços e visibilidade dos maracatus-nação pernambucanos não só em Pernambuco como em diversos estados brasileiros. Nesse contexto,onde a manifestação se tornou, dentre outras coisas, atração turística percebemos que,categorias como religiosidade, tradição e mesmo africanidadese tornaram valores presentes nos grupos, valores que,de certa forma lhes conferem autenticidade. Apesar da recorrência desses valores, o modo como cada grupo articula com eles é muito diverso, criando uma série de particularidades e contribuindo para a construção de suas identidades. A presente pesquisa tem como objetivo compreender o processo de construção de identidade dos maracatuzeiros da Nação do Maracatu Porto Rico, uma das nações com maior visibilidade na cidade do Recife e arredores. Deste modo, buscaremos tal compreensão através do estudo dos rituais e simbolismo articulados dentro do grupo, que tem como característica marcante a forte vivência religiosa, que muitas vezes dá sustentação as suas escolhas e atitudes, como também do estudo da narrativa de origem do grupo, que pode ser compreendida como sendo um mito, sendo concretizado por meio de celebrações, loas e discursos proferidos pelas lideranças e pelos demais maracatuzeiros da nação.
In the last decade, especiallyin the beginning of the 21stcentury, it has been observed a raiseof spaces and visibility of the “maracatus-nação” from Pernambuco, not only in such state,but also in otherparts of Brazil. In this context, where the manifestation has become, among several things, a tourist attraction, we have noticed that, categories such as religion, tradition and evenafricanity have become recurrentvalues in the groups, values that, in a way, gives them authenticity. Despite the recurrenceof such values, the way each group operateswith them is diverse, creating a series of particular aspects,and contributing to the construction of their identities. The present research has as an objective, the comprehension of the identity construction process of the members from “Nação do Maracatu Porto Rico”, one of the most famous maracatus-naçãoin Recife. In order to reach this objective, we intend to analyzethe rituals and their symbolism operated by the group, which has the religiosity as a strong feature thatmost times holds its choices and attitudes. The research will also analyzethe groups origin narrative, which can also be understood as a myth, been reaffirmed on celebrations, songs anddiscourses made by the liderances and other members of the Nação do Maracatu Porto Rico.
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Fonseka, Prashant L. "The Railway and Telegraph in India: Monuments of British Rule or Symbols of Indian Nationhood?" Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/378.
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This paper examines how the development of the railway-telegraph technological complex impacted the tenuous relationship between the rulers and those they ruled; the British and the Indians. Through the experience of building and operating the railway, Indians came to understand the railway and telegraph as their own technologies well before the eventual handover of control over the networks from the British. The reasons behind the British desire to retain their grasp over the networks included profit, power, and orientalist notions of socially advancing Indians, all at the expense of Indian taxpayers. This arrangement was problematic and ultimately facilitated the Raj's undoing, while revealing certain realities of British imperial rule.
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Wallace, Pamela S. "Yuchi social history since World War II : political symbolism in ethnic identity /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1998.
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10
Johnsson, Mick. "Food and culture among Bolivian Aymara symbolic expressions of social relations /." Uppsala : Stockholm, Sweden : [Uppsala University] ; Distributed by Almqvist & Wiksell International, 1986. http://catalog.hathitrust.org/api/volumes/oclc/18245908.html.
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Sayyed, Mubaashera Irfan, Наталія Анатоліївна Пилипенко-Фріцак, Наталия Анатольевна Пилипенко-Фрицак, and Nataliia Anatoliivna Pylypenko-Fritsak. "Traditional Indian Dance As Symbolic Nonverbal Communication." Thesis, Sumy State University, 2021. https://essuir.sumdu.edu.ua/handle/123456789/84793.
Повний текст джерелаАнотація:
Dance could be described as a performance art form in which
the basic tool is the body and its purposefully selected movement in
an intentionally rhythmical and culturally pattern with an aesthetic
value and symbolic potential. Human has been using the body and its
movement as a tool to express feelings and desires since prehistoric
times and continues until now. When we dance, our bodies fire up
with emotion and allow us to express what words cannot. In folk
cultures around the world, people dance to impart knowledge and
wisdom, express their emotions or devotion, and pass down the
stories and legends of their gods and ancestors.
12
Christie, Angela. "Cultural Biography : The Ethnic Identity of Cherokee Women of North America and the Symbolism of the Sacred, Consonant Circle, 1540-Present." Paris 3, 2008. http://www.theses.fr/2008PA030174.
Повний текст джерелаАнотація:
Les Indiens cherokees, une ancienne tribu matrilinéaire nord-américaine, ont autrefois occupé la vaste région du sud des Appalaches aux États-Unis. Depuis l'arrivée de De Soto en 1540, les Européens et leurs successeurs euro-américains ont colonisé la très riche patrie cherokee au nom de la destinée manifeste. Des épidémies les ont frappés à plusieurs reprises et après la découverte d'or sur le territoire cherokee, le Président Andrew Jackson et le Congrès américain ont ordonné l'expulsion de presque 17. 000 Cherokees, qui ont été forcé à effectuer une marche de plus de 2000 kilomètres vers l'Oklahoma en 1838-39. Sur cette « Piste des larmes », environ 4. 000 Cherokees sont morts et de nombreux autres ont péri l'année suivante. Très tôt, les patriarcats européens et américains ont aussi essayé d'éliminer les puissantes femmes cherokees de la gouvernance tribale. Alors, les pensionnats ont été conçus pour détruire leur culture tenace et les enfants cherokees ont été enlevés afin d'être christianisé et assimilé dans la société américaine dominante. En dépit des traités violés, de l'expulsion et des pressions pour l'assimilation, qui dure maintenant depuis des siècles, le système de clan matrilinéaire a survécu. Guidées par Selu, la Mère du Maïs, les femmes cherokees sont restées les gardiennes de la conscience sociale, politique, et religieuse de la tribu, et elles continuent à être influencées par le paradigme du cercle sacré qui est au centre de leur vision du monde. L'approche ethno-historique de cette biographie culturelle des femmes cherokees révèle leurs tragédies et leurs triomphesThe Cherokee Indians, an ancient matrilineal North American tribe, once occupied the vast Southern Appalachian region of the United States. After De Soto's arrivai in 1540, Europeans and their Euro-American successors colonized in the name of Manifest Destiny the abundant Cherokee homelands. Epidemics repeatedly struck, and after discovery of gold on Cherokee land, President Andrew Jackson and the U. S. Congress ordered the removal of some 17,000 Cherokees who were forced to march over 1,200 miles to Oklahoma in 1838-39. On the "Trail of Tears," around 4,000 Cherokees died, and many more perished the next year. Early-on, the European and American patriarchies also attempted to remove the powerful Cherokee women from tribal governance. Boarding schools were then created to destroy their tenacious culture, and Cherokee children were taken to be Christianized and assimilated into mainstream American society. In spite of broken treaties, Removal, and assimilation pressures now spanning centuries, the matrilineal clan system has survived. Guided by Selu, the Corn Mother, Cherokee women have remained the guardians of the tribe's social, political, and religious consciousness, and they continue to be influenced by the paradigm of the sacred, consonant circle central to their worldview. The ethnohistorical approach of this cultural biography of Cherokee women reveals their tragedies and triumphs
13
Vittorini, Simona. "Representing the nation : competing symbolic repertoires in India." Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/29237/.
Повний текст джерелаАнотація:
In order to fully understand and appreciate India's contested national identity, one must look at the emergence and evolution of India's national symbolic repertoires. Indeed, political symbols are necessary elements for the defining national identities. Besides facilitating the process of identification, national symbols also generate powerful visions of the nation. Significantly, at the heart of the battle for the definition of the nation there is often a struggle over symbols and myths, which is fought, in good part, through rituals. Indeed, the more problematic the definition of nationhood, the greater the need to create symbolic structures which may substantiate and support a particular idea of the nation. Throughout the contemporary history of India, competing nationalist ideologies have engaged in a search for appropriate symbolic repertoires that could be meaningful and acceptable to most of the Indian population. In the absence of familiar parameters of national identity such as ethnicity, language, religion and culture, unusual registers of national belonging became important markers of India's contested national identity during the colonial and post-colonial period. Given the importance of symbolic politics, it is surprising that so little attention has been devoted to a systematic study of the symbolic repertoires of India's competing nationalist ideologies. Therefore, this thesis intends to make a contribution in this field. The main aims of this study were to obtain a general picture of the evolution and establishment of symbols of nationhood in India. I have drawn on modernist and constructivist theories of nationalism and based on the identification and analysis of India's symbols of the nation and of national identity during its anti-colonial struggle, the Nehruvian era, and in the contemporary moment, and on an in-depth review of the existing literature. While bringing to the fore the complex relationship between the nation and pre-existing ethno-symbolic resources, the findings of this study help to shed light on the operational dynamics at play in the construction of nationalist symbol complexes and national identity in India.
14
Jhappan, Carol R. (Carol Radha). "The language of empowerment : symbolic politics and Indian political discourse in Canada." Thesis, University of British Columbia, 1990. http://hdl.handle.net/2429/30656.
Повний текст джерелаАнотація:
The question of how subordinated groups in democratic states set about shifting their political relationship with their encompassing societies has received little attention among political scientists in Canada. Groups which lack significant political, legal, and economic resources, and which are stigmatized by an inferior status (reinforced by law and policy) do not enjoy the level playing field predicted by pluralist interest group theory. Yet they are sometimes able to overcome these obstacles and to renegotiate their political and legal status. The question is how some groups are able to do this, and what strategies are available to or obligatory for groups wishing to initiate political bargaining.
According to the theory of symbolic politics developed here, disadvantaged minorities seeking political benefits from the state will typically conduct politics at the symbolic level. That is, they tend to invoke a range of political symbols and myths: first, to build in-group solidarity by presenting an analysis of a common past and present, as well as a vision of the future society, and thereby legitimate their political aspirations.
In the first stage of minority politicization, such groups must: (a) build a sense of community of interests and goals which can be said to represent the reference group as a whole; (b) reverse the stigmatic identity ascribed to them by the dominant society; and (c) find ways of competing with the dominant society, not on the latter's terms, but on alternative ideological grounds. In the second stage of politicization, minorities must: (a) create appropriate demands; (b) learn to use the mechanisms, methods and institutions of the mainstream political process; and (c) eventually routinize conflict by negotiating stable norms to guide on-going relations with government.
Subordinated groups do not normally seek purely material benefits. They usually seek symbolic benefits in the form of rights, and a redefined status within society. Thus, much of their politicking is conducted in public, and is largely devoted to capturing public sympathy which can be used as a resource against government. The political myths and symbols employed are characteristically emotive and imprecise. Political goals are presented in symbolic terms, and are advanced at the level of principle rather than substance.
When applied to the case of Native Indian politics in the Canadian context, the evidence confirms the accuracy of these hypotheses. Indians have pursued the symbolic strategies predicted by the model: the essence of their political aspirations has been captured in the symbols of aboriginal title/aboriginal rights, land claims, and ultimately, self-government; at the macro level, they have sought predominantly symbolic benefits, as represented by legislative and constitutional recognition of certain rights and privileges; and they have attempted to win public support to use as a bargaining chip vis-a-vis government. However, they have not been entirely successful in their use of the symbolic strategies outlined, and the evidence suggests that they have reached a public opinion impasse. Despite their efforts, public opinion on native and native issues has remained remarkably stable over the last twenty years, so that further effort in this area is likely to bring diminishing returns. In the end, symbolic politics, while necessary for subordinated groups in their fledgling stages of politicization, must eventually give way to more conventional political methodologies as groups become institutionalized in the mainstream political process.Arts, Faculty of
Political Science, Department of
Graduate
15
Sáenz, Virginia. "Symbolic and material boundaries : an archaeological genealogy of the Urus of Lake Poopó, Bolivia /." Uppsala : African and Comparative Archaeology, Department of Archaeology and Ancient History, Uppsala University, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7196.
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Costa, Roberto. "The domestication of the cross symbolism and images in Andean Peru /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Kawamura, Hiroaki. "Symbolism and materialism in the ecological analysis of hunting, fishing, and gathering practices among the contemporary Nez Perce Indians." online access from Digital Dissertation Consortium access full-text, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3059275.
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Vander, Veen Sarah. "Mock jurors' attitudes toward aboriginal defendants: a symbolic racism approach /." Burnaby B.C. : Simon Fraser University, 2006. http://ir.lib.sfu.ca/handle/1892/2688.
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Perry, Barbara. "Geopiety and landscape perceptions at Mounds State Park, Anderson, Indiana." Virtual Press, 2003. http://liblink.bsu.edu/uhtbin/catkey/1265464.
Повний текст джерелаАнотація:
This study provides an examination of landscape perceptions, specifically geopiety or sacred landscape perceptions, at Mounds State Park. Through archival analysis I traced 2000 years of landscape perceptions at the park and found that geopiety has been an underlying influence in shaping perceptions. I further examine contemporary perceptions at Mounds state Park through participant observation and ethnographic interviewing and have determined that geopiety continues at the park in the form of nature-centered, historical/cultural and recreational perceptions. Finally, I examined the influence of modernity on geopiety and have determined that the level of geopiety is determined by the degree an individual is influenced by modernity. Modernity exists in varying degrees from traditional to progressive with the majority of individuals couched within the “inbetweeness” of modernity.Department of Geography
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Dalbion, Mathilde. "Représentations et exercice du pouvoir : les fables du "Calila et Dimna" castillan du XIIIe siècle, un miroir animalier du monde de cour." Thesis, Bordeaux 3, 2016. http://www.theses.fr/2016BOR30056.
Повний текст джерелаАнотація:
Dans un certain nombre d’œuvres didactiques et sapientiales du Moyen Âge, l’animal est utilisé comme représentation du prince et de son entourage. L’animal est tantôt filtre, tantôt masque, un regard porté sur les cours princières par des auteurs plus ou moins impliqués dans celles-ci, et qui trouvent en l’animal l’outil le plus expressif pour exposer certaines valeurs ou dénoncer certains comportements. Notre étude se fonde sur un ensemble de sources, essentiellement le Calila et Dimna composé en Castille au milieu du XIIIe siècle pour l’infant Alphonse (futur Alphonse X) ; l’analyse inclut une étude de l’itinéraire textuel du Calila et Dimna : quelles différences présentent les versions indienne (Panchatantra), persane, arabe (Kalila wa Dimna), hébraïque, castillane, et les versions latines (Jean de Capoue et Raymond de Béziers). L’étude est étayée par une comparaison avec des textes indiens, persans et arabes qui offrent un rapport thématique avec ce traité dans la représentation du monde animalier. Textes latins et français (Roman de Renart, Roman de Fauvel accessoirement) complètent le corpus. Nous nous interrogeons aussi sur l’influence de la fable antique gréco-latine sur le traité (Ésope, Avianus), dans le choix des animaux et de leurs caractéristiques, notamment ; et sur les modalités de la transmission à l’Occident d’autres textes ayant suivi des itinéraires parallèles (Sendebar, Secret des Secrets, Roman des Sept sages de Rome). Nous nous demanderons si le Calila et Dimna n’était pas – comme le Renart ou le Fauvel – la caricature d’un certain milieu curial que les lecteurs contemporains n’avaient aucun mal à reconnaître ; et ce qu’il s’agisse de la version arabe ou de la version castillane du traité, étant entendu que chaque traducteur successif a contextualisé cette vision de la cour. Nous chercherons à comprendre la fonction et les mécanismes de ces masques animaliers : au-delà d’un bestiaire complexe, que nous nous attacherons à analyser de façon détaillée, en quoi et comment l’animal sert-il de filtre aux critiques politiques, comment constitue-t-il le miroir d’une vie de cour, et quelles images nous renvoie-t-il des courtisans ? Quels animaux sont-ils choisis (selon les versions) pour incarner tel ou tel homme de cour ? Quels préceptes moraux, traits de caractères, ou valences symboliques chaque animal « humanisé » véhicule-t-il ? Pourquoi utiliser des animaux ? Sont-ils là pour distraire les princes ou permettent-ils aux auteurs d’en dire plus qu’ils ne pourraient se l’autoriser, avec des héros humains ? L’animal est-il donc masque ou miroir ?In a number of didactic and sapiential works of the Middle Ages, the animal is used as a representation of the prince and his entourage. The animal is sometimes a filter, sometimes a mask, looking at the princely courts by more or less involved authors. They find in the animal the most expressive tool to expose some values or to denounce some behaviours. Our study is based on a variety of sources, mainly the Calila et Dimna composed in Castile in the middle of the 13th century for the Infante Alfonso (future Alfonso X); the analysis includes a study of the Calila et Dimna textual path: what are the differences between Indian (Panchatantra), Persian, Arabic (Kalila wa Dimna), Hebrew, Castilian and Latin (Jean de Capoue and Raymond de Béziers) versions ? The study is supported by a comparison between some Indian, Persian and Arabic texts offering a thematic relevance in the animal world with this treatise. Latin and French (Roman de Renart, Roman de Fauvel secondarily) texts complete the corpus. We are also wondering about the Greco-Latin antique fable influence on the treatise (Esope, Avianus), concerning the choice of the animals and their characteristics. The modes of transmission to the Occident of other texts that followed parallel ways (Sandbar, Secret des Secrets, Roman des Sept Sages de Rome) are reviewed. We will be wondering whether the Calila et Dimna was not, as le Roman de Renart or le Roman de Fauvel, the caricature of a certain curial milieu that contemporary readers had no difficulty to recognise; Both the Arabic and the Castilian version of the treatise are concerned, on the understanding that each successive translator contextualised this vision of court. We will seek to understand the function and the mechanisms of these animal masks: beyond the complex bestiary, which will be thoroughly analysed, how and to what extent the animal is used as a filter for political criticism, how it constitutes the mirror of a court life, and what are the reflected images of the courtiers ? What animals are chosen (depending on the version) to embody one courtier or another ? Which moral precepts, character traits or symbolic values, each « humanised » animal is transmitting ? Why use animals ? Are they there to amuse princes or to allow the authors to tell more than they could with human heroes ? Is the animal a mask or a mirror ?
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Farrelly, Nicholas Samuel. "Spatial control and symbolic politics at the intersection of China, India and Burma." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:f65d3429-b208-41bc-83be-182b83e3bf61.
Повний текст джерелаАнотація:
The Chinese, Indian and Myanmar governments share the borderlands in the corners of their respective territories where East, South and Southeast Asia meet. In this region of common concern the capacities of these three systems of post-colonial government are regulated so as to prevent excessive political conflict and discourage territorial fragmentation. My research focus is how the governments seek to exert spatial control in areas occupied by the closely-related Jingpo, Singpho and Jinghpaw peoples. As part of their efforts to shape interactions with the central governments, local elites among these peoples have defended and expanded elements of their Jingpo, Singpho and Jinghpaw cultures, particularly their annual Manau festivals. Seeking a way to analyse the relationship between governments and those they govern I draw on the illustrative potential of these large-scale events. It is the symbolic politics of these festivals that suggest an argument about spatial control that refines the state-repelling “Zomia” model proposed by van Schendel (2002) and Scott (2009a). I argue that nodes of control are sites where the governments concentrate power in order to manage their geopolitical ambitions. These nodes succeed when they encourage the acquiescence of local economic and cultural elites. By opening up opportunities for such collaboration, the nodes buttress the strategic links—cultural, political, economic, transportation and communications—that are the main interests of all central governments. It is, moreover, the intrinsic limitation of government ambitions, and their willingness to allow creative ambiguities, that suggests the direction in which ideas about spatial control at the intersection of China, India and Burma can be re conceived.
22
Sikes, Graydon R. "Henry Farny’s Paintings of American Indians, 1894-1916: Images of Conflict Between Indians and Whites Evolve into Symbolic Representations of the Demise of the Western Frontier." University of Cincinnati / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1236196493.
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Sikes, Graydon R. "Henry Farnys paintings of American Indians, 1894-1916 images of conflict between indians and whites evolve into symbolic representations of the demise of the western frontier /." Cincinnati, Ohio : University of Cincinnati, 2009. http://www.ohiolink.edu/etd/view.cgi?acc_num=ucin1236196493.
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Thesis (M.A.)--University of Cincinnati, 2009.Advisors: Theresa Leininger-Miller PhD (Committee Chair), Susan Meyn PhD (Committee Member), Diane Mankin PhD (Committee Member). Title from electronic thesis title page (viewed May 1, 2009). Includes abstract. Keywords: Henry Farny; painting; western; american; artist. Includes bibliographical references.
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Oliver, Desmond Mark. "Cultural appropriation in Messiaen's rhythmic language." Thesis, University of Oxford, 2016. http://ora.ox.ac.uk/objects/uuid:54799b39-3185-4db8-9111-77a8b284b2e7.
Повний текст джерелаАнотація:
Bruhn (2008) and Griffiths (1978) have referred in passing to Messiaen's use of non-Western content as an appropriation, but a consideration of its potential moral and aesthetic failings within the scope of modern literature on artistic cultural appropriation is an underexplored topic. Messiaen's first encounter with India came during his student years, by way of a Sanskrit version of Saṅgītaratnākara (c. 1240 CE) written by the thirteenth-century Hindu musicologist Śārṅgadeva. I examine Messiaen's use of Indian deśītālas within a cultural appropriation context. Non-Western music provided a safe space for him to explore the familiar, and served as validation for previously held creative interests, prompting the expansion and development of rhythmic techniques from the unfamiliar. Chapter 1 examines the different forms of artistic cultural appropriation, drawing on the ideas of James O. Young and Conrad G. Brunk (2012) and Bruce H. Ziff and Pratima V. Rao (1997). I consider the impact of power dynamic inequality between 'insider' and 'outsider' cultures. I evaluate the relation between aesthetic errors and authenticity. Chapter 2 considers the internal and external factors and that prompted Messiaen to draw on non-Western rhythm. I examine Messiaen's appropriation of Indian rhythm in relation to Bloomian poetic misreading, and whether his appropriation of Indian rhythm reveals an authentic intention. Chapter 3 analyses Messiaen's interpretation of Śārṅgadeva's 120 deśītālas and its underlying Hindu symbolism. Chapter 4 contextualises Messiaen's Japanese poem Sept haïkaï (1962) in relation to other European Orientalist artworks of the late-nineteenth and early-twentieth centuries, and also in relation to Michael Sullivan's (1987: 209) three-tiered definitions of japonism.
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Wessels-Mevissen, Corinna. "The gods of the directions in Ancient India : origin and early development in art and literature, until c. 1000 A.D. /." Berlin : D. Reimer, 2001. http://catalogue.bnf.fr/ark:/12148/cb38867430t.
Повний текст джерелаАнотація:
Texte remanié de: Ph.D.. Titre de soutenance : The formation and early development of the brahmanical group of directional guardian deities in Indian art, until c. 1000 A.D.Bibliogr. p. 117-127. Index.
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Slagan, David M. "The symbolic role of light in religious architecture with a critical interpretation of five churches in Columbus, Indiana." Virtual Press, 1993. http://liblink.bsu.edu/uhtbin/catkey/864946.
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Daylighting, a form of illumination utilizing sunlight, has been used by architects as a method of symbolic expression in religious architecture. Light can be used to illustrate architectural comcepts or to satisfy the liturgical requirements of the particular religious denomination. This thesis illustrates some of the techniques employed by well-known architects, critiquing their successes and failures, and weighting them against more conventional works designed by lesser-known architects in order to discover what separates the ordinary from the extraordinary.The city of Columbus was chosen for its outstanding reputation of producing well known works of architecture, or "icons." Five churches have been singled out on the basis of their exemplary use of daylighting:First Christian ChurchNorth Christian Church First Baptist ChurchSt. Peter's Lutheran ChurchSandy Hook United Methodist ChurchResearch undertaken involved studying the philosophies of each architect, critically assessing the theories of light in earlier historical periods, and defining how some of these earlier concepts have influenced today's architects, if at all. By closely adhering to these principles, the architectural and spiritual value of the church increased greatly.Department of Architecture
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Rojas, Zolezzi Martha. "Le symbolisme des dessins tissés, en perles et peints sur tissu chez les Matsiguengas de l'Amazonie péruvienne." Paris 10, 2009. http://www.theses.fr/2009PA100049.
Повний текст джерелаАнотація:
La thèse intitulée "Le symbolisme des dessins tissés, en perles et en peinture sur tissu chez les Matsiguengas de l'Amazonie péruvienne" essaie d'analyser la question suivante : de quelle façon les dessins sur tissu réalisés par les femmes matsiguenga contemporaines peuvent avoir un lien avec le monde non-humain ou celui des êtres divins ? Cette question nous a emmené à nous poser les hypothèses suivantes : (1) l'ensemble des dessins sur tissu présentés sont le propre de l'identité matsiguenga par rapport à celle des autres ethnies et des êtres non-humains (2) l'ensemble des dessins sur tissu serait une forme d'expression développée par les femmes matsiguenga (3) l'ensemble des dessins sur tissu est un modèle de représentation des êtres mythologiques appartenant à différents milieux, autant parmi les divinitésque dans la nature (4) les dessins sur tissu représentent le corps des non-humains, celui de l'être humain n'étant jamais représenté, c'est l'ensemble des dessins représentés sur lestuniques qui le définisse (5)les dessins sur tissu seraient un système de transmission des connaissances sur le monde non-humain et sur la gestion de l'environnement par l'homme. Nous essayons de répondre aux questions posées dans onze chapitres divisés en trois parties. La première partie, "La tisserande" est constituée de deux chapitres sur genre ; la deuxième partie "Le savoir-faire" exprime en trois chapitres la technologie et les dessins ; dans la troisième partie "Le symbolisme des dessins" nous explorons le lien entre la mythologie et les dessinsThe thesis entitled "Symbolism of weaved textile designs, embroidery beads and textile paintings among Peruvian Amazon Matsiguengas" intends to analyse the following query to what extent-trough textile designs- do contemporary Matsiguenga women express the relationship with the non-human world end the divine beings ? This querybhas led us to the following hypothese : (1) the ensemble of designs appearing on textile objects constitutes the Matsiguenga identity as opposed to other human and non-human groups (2) the ensemble of designs would be a means of expression developed by Matsiguenga women (3) the ensemble of designs constitutes a way of representation of beings defined by the Matsiguenga mythology, located at different world ambits both on the sphere of divinities as well as in nature (4) the designs are a representation of the non-human body. The human being body is never represented, it is that the ensemble of designs appearing on tunics end up by defined it (5) the designs would be a way of knowledge transmission regarding the non-human world as well as nature management by man. Through eleven chapters grouped in three parts we intend to answer these questions. The first part, "The female weaver", is made up of two chapters on gender ; the second part, "know-how" explains in three chapters textile technology and designs ; the third part, "Symbolism of designs, explores the link between mythology and designs
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Lieske, Bärbel. "Mythische Bilderzählungen in den Gefäßmalereien der altperuanischen Moche-Kultur : Versuch einer ikonographischen Rekonstruktion /." Bonn : Holos, 1992. http://catalogue.bnf.fr/ark:/12148/cb371830199.
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Svensson, Anna-Carin. "Stories from the grassroots : Garima activists about their fight for freedom and dignity as Dalit women in Indian Madhya Pradesh." Thesis, Södertörns högskola, Institutionen för kommunikation, medier och it, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-17174.
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This research is a result of a nine week field study during spring 2012, with the purpose of highlighting the stories of Dalit women in Madhya Pradesh, India. Together with a fellow student at Södertörn University, I investigated the Garima Campaign, an ActionAid project working with Dalit women forced to endure the illegal practice of manual scavenging, the manual removal of human excreta from dry toilets. This research was funded by a Minor Field Study scholarship provided by Swedish International Development Cooperation Agency (SIDA). In this paper I investigate how these oppressed women may change their life situation and self-image through participation in a group of peers striving towards the same goal, asking the questions: how do they narrate their former life as manual scavengers, what is it that persuaded them to join the campaign, and what kind of attitudes did they encounter from other members of society? Following this, focus is on communication and how it can contribute to improving the life conditions of people of low social status. The theories used for this purpose are intersectionality and empowerment, as well as Bourdieu’s concepts of habitus, field and symbolic violence. The data was drawn from interviews with female former manual scavengers, supported by observations of their life situation and on other background material. The results of this study corroborate the findings of much of the previous work in this field, especially in relation to the treatment of manual scavengers by the rest of society. However, there seemed to have been three major arguments that finally convinced the women to quit working as manual scavengers. The first one related to their feeling of dignity. The second one dealt with them being aware of their human rights, which supports the argument that awareness may lead to change. The third argument was an important pathos argument, and consisted of the fact that their children were mistreated in school and that the women did not want their children to feel bad about their social situation. In the Garima campaign the women are allowed to do things taboo for Indian women, especially for Dalit ones, like disturbing the existing system and standing up for their rights by kicking up a fuss. The campaign opened up a new arena in which they did not only work to abolish manual scavenging practices, but also worked to attack the caste system on the grass-roots level. In informing others, convincing them to stop the practice, the self-confidence of the women was strengthened further, as individuals and as a group.
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Sáenz, Virginia. "Symbolic and Material Boundaries : An archaeological genealogy of the Urus of Lake Poopó, Bolivia." Doctoral thesis, Uppsala University, African and Comparative Archaeology, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7196.
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The thesis focuses on Bolivian Indians who are assimilated into ethnic groups as one of many consequences of the colonial past. An understanding of the complexity of this construction draws from disciplines such as Anthropology, Archaeology, History, Sociology, in an effort to expose the power relations behind the construction. Departing from written sources and the general belief that the area would lodge the most ancient of such Indians, the Uru from Lake Poopó, a specific location has been selected in the Oruro province of the mid Bolivian highlands. The province is named after this people. The identity of the Uru people has been established by reference to other Indians in the Bolivian Andes known as the Aymara or the Quechua. Colonial accounts written by the Spanish conquerors, including priests, soldiers and commoners, as well as modern sources are discussed and analysed. The fieldwork combines archaeological and anthropological methods. Finally, the importance of multidisciplinary approaches is discussed in an effort to contribute to an understanding of multi-cause phenomena in this case the constructed ethnic identity of the Uru people.
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Couvreur, Aurélie. "La religion de Teotihuacan (Mexique): étude iconographique et symbolique des principales divinités teotihuacaines." Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211126.
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En l’absence de sources écrites teotihuacaines, la religion que pratiquaient les anciens Teotihuacains ne peut être appréhendée que par les traces archéologiques laissées par certains rites, par une analyse des sources écrites (mayas et aztèques) relatives à Teotihuacan, et surtout par une étude iconographique des principales figures divines de son panthéon. Après avoir détaillé les rites que pratiquaient les Teotihuacains et qui sont connus par ailleurs en Mésoamérique, la première partie de ma thèse propose une étude systématique des sources relatives à Teotihuacan (et notamment de la Relación de Teotihuacan). La seconde partie est consacrée à l’étude de l’iconographie et du symbolisme de Tlaloc, du Jaguar réticulé, de Xipe Totec, du Vieux dieu du feu, du Dieu papillon, et du Serpent à plumes.Doctorat en philosophie et lettres, Orientation histoire de l'art et archéologie
info:eu-repo/semantics/nonPublished
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Gonzalez-Monge, Louis. "Pertubations de la fonction symbolique dans la maladie d'Alzheimer et leurs consequences cognitives et affectives." Thesis, Lyon 2, 2015. http://www.theses.fr/2015LYO20017/document.
Повний текст джерелаАнотація:
Partant de l’observation et de l’étude expérimentale (réalisée en Master 2) de situations de maladie d’Alzheimer débutante avec association d’une amnésie hippocampique, d’une anomie et d’une apraxie constructive pour l’espace projectif (syndrome S3A), nous proposons que la cooccurrence des troubles cognitifs et psychopathologiques peut être liée à une rigidification de la fonction symbolique, à savoir la réduction de l’empan de substitution d’un signifié par des signifiants. Nous examinons cette hypothèse à propos des troubles cognitifs en partant de la définition de la fonction symbolique (ou sémiotique) par Piaget. Nous l’étendons aux aspects psychopathologiques en partant de la symbolisation et de ses transformations. La notion de distance symbolique est évoquée à titre de dénominateur commun à tous ces processus, cible de la rigidification de la fonction symbolique. Elle pourrait être liée aux perturbations de la mémoire de travail, entraînant :_ Proactivement, une déstructuration des éléments attributionnels dans le réseau sémantique élargi, contribuant à la genèse des troubles cognitifs._ Rétroactivement, du fait de l’érosion des mécanismes secondaires, l’activation de phénomènes archaïques - dont l’angoisse de non représentation – et des défenses attenantes. Quelques implications psychothérapiques sont envisagéesStarting from the observation and experimental study of Alzheimer's disease early situations with association of hippocampal amnesia, anomia and constructive apraxia for projective space (S3A syndrome), we propose that the co-occurrence of cognitive and psychopathological disorders may be linked to a stiffening of the symbolic function, namely the reduction of the span of substitution of a signified item by signifiers. We examine this hypothesis about the cognitive impairment on the basis of the symbolic function as defined by Piaget. We extend it to psychopathological aspects starting with the symbolization and its transformations. The concept of symbolic distance is mentioned as a common denominator for all these processes, as a target for the stiffening of the symbolic function. It could be related to working memory impairment, causing:_ Proactively, a destructuration of atributional elements in the “broad semantic network”, contributing to the genesis of cognitive impairment._ Retroactively, because of the erosion of secondary mechanisms, an activation of archaic phenomena - including the anxiety of non-representation - and of the archaic defenses.Some psychotherapeutic implications are considered
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Zhu, Xintian. "Les vyāla dans l'art de l'Inde (Vyalas = animaux fantastiques)." Paris 4, 1998. http://www.theses.fr/1997PA040308.
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Presque tous les temples de l'Inde depuis la période bouddhique comportent des animaux ou des êtres fantastiques, surtout sur les murs, pour protéger le lieu saint et créer le surnaturel autour des divinités. Ils occupent une place très importante sur tous les monuments. Aucune étude approfondie n'avait été entreprise sur leur origine, l'évolution de leur forme et l'évolution de leur place sur les temples. Cette étude débute avec les sceaux de la civilisation de l’Indus ou le concept d'une combinaison de partie d'animaux avec quelquefois des parties humaines, prend sa source. Elle continue avec les premiers grands monuments de l'époque bouddhique (1 er s. Av. J-c jusqu'au 3eme s. Ap. J-c), puis avec l'époque classique gupta et les siècles qui suivent, particulièrement du 7eme au 13eme s. Pendant cette période leur forme et leur placement ont été étudiés en profondeur dans trois régions : le nord et le centre, l’Orissa et le sud de l'Inde. Leur symbolisme et leur interaction avec les guerriers sur leur croupe ou sous leurs pattes, ont été expliqués. Le second volume illustre avec des photographies et des dessins les principaux types d'êtres fantastiques qui correspondent au texteAlmost all the temples of India since the earliest times present fantastic beings and animals in order to protect the sanctity of the temple and to create the supernatural. They are mainly placed on their walls where they occupy an important place. No deep study of the subject as a whole has ever been undertaken, especially concerning their origin, the evolution of their form and the changes in their place on the temple. This study begins with the Indus valley seals when the concept of the combination of animal parts, and sometimes human parts, seem to originate. It continues with the earliest great Buddhist monuments (1st century b. C. To 3rd century a. D. ) Where a great many forms appear, then the classical gupta period and the following centuries, particularly from the 7th to the 13th, during this period their form and their place have been studied more precisely in the three main regions: north and central India, Orissa and south India. Their symbolism and their interaction with the human warriors riding them and at their feet have been explained. The second volume illustrates with photographs and drawings the principal types of fantastic beings corresponding to the text
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Joe, Arun C. "From outcaste to caste : the use of symbols and myths in the construction of identity : a study of conflict between the Paraiyars and the Vanniyars in Tamil Nadu, South India." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399401.
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Kiracofe, James Bartholomay. "Architectural fusion and indigenous ideology in early colonial Mexico : a case study of Teposcolula, Oaxaca, 1535-1580, demonstrating cultural transmission and transformation through negotiation and consent in planning a new urban environment /." Diss., This resource online, 1996. http://scholar.lib.vt.edu/theses/available/etd-11082006-133633/.
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Moreau, Ronan. "Sur les chemins des terres sauvages : figures et symbolique des animaux de la forêt dans l'Inde ancienne." Paris 3, 2008. http://www.theses.fr/2008PA030123.
Повний текст джерелаАнотація:
Cette étude des figures et de la symbolique des animaux sauvages dans l’Inde ancienne, repose sur une lecture des Veda et des épopées que sont le Rāmāyan_a et le Mahābhārata. Elle consiste à dresser un portrait aussi complet que possible d’animaux emblématiques de la forêt : loup, chacal, hyène, ours, lion, tigre, panthère, éléphant, rhinocéros, sanglier, et buffle. À la fois animaux vrais et conceptuels, leur image apparaît complexe et en partie attachée à la définition du milieu où ils vivent, l’aran_ya ou les « terres sauvages ». Essentiellement présents au travers de leurs relations avec l’homme, qui éprouve une fascination constante à leur égard, ils sont repoussés ou sollicités, conduisant dans ce dernier cas à une animalisation de l’individu. Avant tout lexical, le phénomène interroge sur sa nature profonde, et sur les liens entre l’homme et l’animal qui se révèlent ici par un transfert de force et de puissance. Cette relation amène logiquement à envisager l’animal sauvage cette fois dans un environnement divin et/ou démoniaque où, entre mythes et sacrifices, il apparaît tantôt comme protégé du dieu, tantôt comme l’une de ses multiples formes possibles, souventredoutableThis study about the images and the symbolism of the wild animals at ancient India is based on a reading of the Veda and the epics that are the Rāmāyan_a and the Mahābhārata. It consists in drawing up a portrait as complete as possible of emblematic animals of the forest: wolves, jackals, hyenas, bears, lions, tigers, panthers, elephants, rhinoceroses, wild boars, and buffalos. Equally real and conceptual animals, their picture seems complex and partially attached to the definition of the environment where they live, the aran_ya or the wilderness. Mainly represented through their relations with man, who is constantly fascinated by them, they are either pushed away or appealed, in that case leading to an animalisation of the individual. Primarily lexical, the phenomenon questions its deep nature and the links between man and animal, which reveal themselves by a transfer of strength and power. This relation tends logically to consider the wild animal in a divine and/or demoniac environment where, between myths and sacrifices, it appears sometimes as a protégé of the god, sometimes as one of its multiple forms, often dreadful
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Daly, Lewis. "The symbiosis of people and plants : ecological engagements among the Makushi Amerindians of Amazonian Guyana." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:6bb0c864-68d3-4909-b6d1-362e653229b1.
Повний текст джерелаАнотація:
This ethnoecological study of the Makushi Amerindians of Amazonian Guyana explores the place of plants in the indigenous culture and cosmology. The North Rupununi, the homeland of the Makushi people, is a bioculturally diverse mosaic of neotropical savannahs, forests, and wetlands. As subsistence hunters, fishers, and horticulturalists, the Makushi live in a constant and dynamic interaction with their ecologically rich surroundings. Against the human-faunal bias latent in much Amazonian anthropology, I place plants firmly at the centre of analysis, a positioning that mirrors their centrality in the ethnographic context. Human-plant encounters explored herein include swidden agriculture, the cultivation of bitter cassava, the fermentation of cassava drinks using a domesticated fungus, the use of a category of charm plants, and the consumption of plant substances in shamanic ritual. With the Makushi, I emphasise the status of plants as living selves and agents of semiosis, occupying perspectives on the world in and outside of their interactions with human beings. In order to investigate ethno-theories of life, I attempt to understand the constitution of the person - and associated notions of body and soul - in the indigenous cosmology. Makushi ontology can be characterised as animic - though as I argue, it also incorporates naturalistic and analogic elements. Thus, it is poly-ontological. This study pursues a dual goal: first, to pay heed to the trans-specific domain of living entities revealed in the Makushi ethnoecology, and second, to rethink conventional symbolic frameworks characteristic of anthropological approaches to culture. I explore the application of a more robust approach to sign-flows in nature - Peircian ecosemiotics - that allows for the analysis of plant communication, birdcalls, insect stings, and leaf patterns, as well as human language. In tracing these interspecific webs of signification, conclusions are drawn about the varied ways in which Makushi people engage with and think about their living environment. At the same time, many Makushi multispecies engagements are based on the physical transfer of substances between bodies of different kinds. In order to better account for this pervasive 'substance logic', greater attention must be paid to indigenous notions of corporeality and personhood. In doing so, I propose a dual analytical model that takes both the flows of signs and the flows of substances as its combined objective. This approach enables new conclusions to be drawn about multispecies relationality in indigenous Amazonian cosmologies.
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De, Azevedo Marlyce. "TF1 face au tsunami du 26 décembre 2004 : construction d’un objet politique et médiatique (déc.2004-fin 2009)." Thesis, Lyon 2, 2010. http://www.theses.fr/2010LYO20012/document.
Повний текст джерелаАнотація:
Le 26 décembre 2004, l’un des plus violents séismes de l’histoire a lieu au large de l’île indonésienne de Sumatra, provoquant une série de tsunamis. Si les catastrophes naturelles constituent un type d’événement prisé des médias, celle-ci se distingue en tant que nouvel objet médiatique en mettant en œuvre, selon nous, une sémiotique de la crise fondée sur la confusion, la violence et l’urgence. Motivés par la concurrence et par le caractère inouï du tsunami, les médias ont proposé une information inscrite dans une logique de dramatisation, d’esthétique et de politique. Nous partons du postulat selon lequel la dramatisation s’est exprimée à travers : une couverture importante dans les semaines et les mois qui suivirent et la redondance d’images choquantes, la difficulté qu’ont éprouvé les médias à appréhender un phénomène étranger et le recours à une rhétorique de l’émotion basée sur une dialectique de l’éloignement et de la proximité. La représentation médiatique de l’événement met au jour les trois dimensions de celui-ci : une dimension réelle des conséquences humaines et matérielles de la catastrophe et des actions politiques qu’elle engendre, une dimension symbolique des interprétations auxquelles elle est sujette et des représentations qu’elle véhicule et une dimension imaginaire révélatrice des peurs liées aux catastrophes. De fait, la représentation révèle une vision du monde et de ses acteurs. Nous observerons comment la représentation s’articule à de nombreux questionnements : sur le lien entre catastrophe et écologie politique, entre catastrophe et risque et entre catastrophe et opposition Nord-Sud. Nous avons choisi, par ailleurs, de confronter notre corpus au domaine de la fiction, en nous appuyant sur un téléfilm anglo-américain : « Tsunami : les conséquences ». Ce parallèle permet de mettre en évidence la relation fiction-information, les particularités de la fiction et de l’information ainsi que l’identité politique, culturelle et idéologique de la chaîneOn December 26, 2004 one of the most violent earthquakes in history hits offshore the Indonesian island of Sumatra, causing a series of tsunamis. If natural disasters represent a type of event valued by the media, this one distinguishes itself as a new media-related object, structured, according to us, on a crisis semiotic, based on confusion, violence and emergency. Motivated by competition and the unbelievable nature of the tsunami, the media offered an information in line with a logic of dramatization, aesthetic and politic. We take it as axiomatic that the dramatization expressed itself through: an important coverage during the weeks and months that followed and the redundancy of shocking images, the difficulty experienced by the media in the comprehension of an unfamiliar phenomenon and the use of a rhetoric of emotion based upon a dialectic of distance and proximity. The media representation of the event reveals its three dimensions: a reality dimension of the material and human consequences of the disaster and the political actions it generated, a symbolic dimension of the interpretations it is subject to and the representations it promotes and an imaginary dimension revealing the fears linked to disasters. De facto, the representation reveals a vision of the world and its actors. We mean to observe how the representation is based on many questioning: on the link between disaster and political ecology, disaster and risk, disaster and the North-South opposition. We also decided to confront our corpus to the area of fiction, by analyzing a British-American TV film: “Tsunami: the aftermath”. This parallel highlights the relation between information and fiction, the characteristics of fiction and information and the political, cultural and ideological identity of the TV channel
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Seck, Djamal. "Arbres de décisions symboliques, outils de validations et d'aide à l'interprétation." Thesis, Paris 9, 2012. http://www.theses.fr/2012PA090067.
Повний текст джерелаАнотація:
Nous proposons dans cette thèse la méthode STREE de construction d'arbres de décision avec des données symboliques. Ce type de données permet de caractériser des individus de niveau supérieur qui peuvent être des classes ou catégories d’individus ou des concepts au sens des treillis de Galois. Les valeurs des variables, appelées variables symboliques, peuvent être des ensembles, des intervalles ou des histogrammes. Le critère de partitionnement récursif est une combinaison d'un critère par rapport aux variables explicatives et d'un critère par rapport à la variable à expliquer. Le premier critère est la variation de la variance des variables explicatives. Quand il est appliqué seul, STREE correspond à une méthode descendante de classification non supervisée. Le second critère permet de construire un arbre de décision. Il s'agit de la variation de l'indice de Gini si la variable à expliquer est nominale et de la variation de la variance si la variable à expliquer est continue ou bien est une variable symbolique. Les données classiques sont un cas particulier de données symboliques sur lesquelles STREE peut aussi obtenir de bons résultats. Il en ressort de bonnes performances sur plusieurs jeux de données UCI par rapport à des méthodes classiques de Data Mining telles que CART, C4.5, Naive Bayes, KNN, MLP et SVM. STREE permet également la construction d'ensembles d'arbres de décision symboliques soit par bagging soit par boosting. L'utilisation de tels ensembles a pour but de pallier les insuffisances liées aux arbres de décisions eux-mêmes et d'obtenir une décision finale qui est en principe plus fiable que celle obtenue à partir d'un arbre uniqueIn this thesis, we propose the STREE methodology for the construction of decision trees with symbolic data. This data type allows us to characterize individuals of higher levels which may be classes or categories of individuals or concepts within the meaning of the Galois lattice. The values of the variables, called symbolic variables, may be sets, intervals or histograms. The criterion of recursive partitioning is a combination of a criterion related to the explanatory variables and a criterion related to the dependant variable. The first criterion is the variation of the variance of the explanatory variables. When it is applied alone, STREE acts as a top-down clustering methodology. The second criterion enables us to build a decision tree. This criteron is expressed as the variation of the Gini index if the dependant variable is nominal, and as the variation of the variance if thedependant variable is continuous or is a symbolic variable. Conventional data are a special case of symbolic data on which STREE can also get good results. It has performed well on multiple sets of UCI data compared to conventional methodologies of Data Mining such as CART, C4.5, Naive Bayes, KNN, MLP and SVM. The STREE methodology also allows for the construction of ensembles of symbolic decision trees either by bagging or by boosting. The use of such ensembles is designed to overcome shortcomings related to the decisions trees themselves and to obtain a finaldecision that is in principle more reliable than that obtained from a single tree
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Weidemann, Arne. "Die Erforschung und Lehre interkultureller Kommunikation und Kompetenz." Doctoral thesis, Universitätsbibliothek Chemnitz, 2011. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-77481.
Повний текст джерелаАнотація:
Um interkulturelle Interaktionen verstehen und erklären zu können, bedarf es eines Ansatzes, der offen für die Selbst- und Weltverhältnisse aller beteiligten Interaktanden ist und sich dementsprechend emischer, nicht etischer, Beschreibungen von Handlungen und damit verknüpften Bedeutungszuschreibungen verpflichtet fühlt. Auf Basis (1) eines Kulturbegriffs, der von der Kulturdurchdrungenheit jeglichen Handelns einerseits und der (an individuelles Handeln gebundenen) Handlungsbedingtheit von Kultur andererseits ausgeht, wie dies in der Kulturpsychologie der Fall ist, und (2) qualitativ-sinnverstehender Methodologie und Methoden empirischer Sozialforschung ist dies möglich. Da das Verstehen von (kulturell fremden) Handlungen als Grundlage interkulturell kompetenten Handelns gelten kann, kommt der Lehre hermeneutisch-sinnverstehender Ansätze in der Ausbildung interkultureller Kompetenz somit eine besondere Bedeutung zu. Diesen Zusammenhängen widmet sich die in drei Großkapitel gegliederte – teilkumulative – Dissertation. Im ersten Teil der Arbeit werden die Symbolic Action Theory Ernst E. Boeschs, die handlungstheoretisch und kulturpsychologisch fundierte Relationale Hermeneutik Jürgen Straubs und der Grounded Theory-Ansatzes (Glaser/Strauss) im Hinblick auf ihre Eignung für die Erforschung und Lehre interkultureller Kommunikation und Kompetenz beleuchtet, ihre besondere Nützlichkeit für diesen Kontext begründet und zum Verfahren der ‚pragma-semantischen Analyse’ verdichtet. Im zweiten Teil der Arbeit sind die acht eingereichten Schriften in Originalfassung abgedruckt. Eine Zusammenfassung der zentralen Inhalte und Forschungsergebnisse sowie eine Darstellung der inhaltlichen und entstehungsgeschichtlichen Zusammenhänge der einzelnen Schriften findet sich in Kapitel 1.3. Vor dem Hintergrund des zentralen Themas der Erforschung und Lehre interkultureller Kommunikation rücken in Teil 2 konkrete Handlungsfelder (Tourismus, internationaler Schüleraustausch und Hochschule) in den Blick, die im Rahmen von Forschungs- und Lehrforschungsprojekten untersucht wurden. „Pragma-semantische Analysen zur Erforschung interkultureller Kommunikation“ (2.1) ist eine Studie, die am Beispiel eines reisebiographischen Interviews – in konsequenter Fortsetzung des ersten Teils der Arbeit – die Leistung des komparativen Vorgehens vorführt. Dem Zusammenhang zwischen touristischen Reisen und interkultureller Kommunikation und Kompetenz ist der Handbuchartikel „Tourismus“ (2.2) gewidmet. Die Studie „Touristische Begegnungen aus der Perspektive einer Psychologie interkulturellen Handelns“ (2.3) basiert auf vom Autor erhobenen Beobachtungs- und Gesprächsdaten in Ladakh (im indischen Teil des Himalaya). Die Studie „Experiences and Coping Strategies of Host Families in International Youth Exchange“ (2.4) basiert auf im Rahmen eines Lehrforschungsprojekts erhobenen narrativ-biografischen Interviews und analysiert Erfahrungen und Umgangsstrategien der Gasteltern im Hinblick auf kulturelle Differenz. Mit der programmatischen Betrachtung „Interkulturell ausgerichtete Studiengänge“ (2.5) beginnt der dritte Themenkomplex (Hochschule), der sich der Fruchtbarmachung der in Teil 1 und im Kapitel 2.1. dargestellten Theorien und Methoden für die Lehre im Bereich ‚Interkulturelle Kommunikation’ sowie für die Ausbildung interkultureller Kompetenz widmet. Im Kapitel „Akteure\" (2.6) wird dies mit Bezug u.a. auf die Anforderungen an Studierende, das Lehrpersonal und an die involvierten Institutionen konkretisiert. Der Text „Lehrforschung und Lehrforschungsprojekte“ (2.7) sowie die aus einem Lehrforschungsprojekt entstandene „Bedarfsanalyse“ (2.8) demonstrieren beispielhaft die enge Verzahnung von Forschung und Lehre, Theorie und Praxis und zeigen, wie das in den Kapiteln 2.5 und 2.6 formulierte Programm in der Lehre umgesetzt werden kann. In Teil 3 der Arbeit werden die gewonnenen Erkenntnisse für die Ausbildung im Bereich interkultureller Kommunikation und Kompetenz an der TU Chemnitz fruchtbar gemacht. Insbesondere der ermittelte Bedarf (2.8) an interkulturell ausgerichteten Studienangeboten an der TU Chemnitz sowie die in Kapitel 3.1 vorgenommene vertiefte Analyse der konkreten Standortfaktoren ermöglicht die empirisch und theoretisch fundierte Entwicklung eines detaillierten Konzepts zur Ausbildung Interkultureller Kommunikation und Kompetenz an der TU Chemnitz, das in Kapitel 3.2. dargestellt istIf one views intercultural competence not as a set of – ultimately parameter-based – skills, but as a result of an understanding of otherness, intercultural competence cannot be taught as such. What can be taught, however, is the way one can make sense of otherness, hermeneutics. Understanding and explaining intercultural interactions requires an approach that is open to the self and world relations of interactants and thus committed to emic, not etic, description of actions and ascription of meaning to actions. This necessitates an understanding of culture that views culture as a result of individual action and all action as steeped in culture. Methodologically, this calls for qualitative interpretive methods. This – partially cumulative – dissertation consists of three parts. The first part discusses in detail two hermeneutic approaches to interculturality: Ernst E. Boesch’s Symbolic Action Theory and Jürgen Straub’s Relational Hermeneutics. Using Grounded Theory (Glaser/Strauss), these two approaches can be turned into a highly useful tool for the investigation of intercultural phenomena: Pragma-Semantic Analysis. The second part contains eight papers and articles. Starting with three papers demonstrating the usefulness of pragma-semantic analysis if applied to authentic ethnographic data, this part also explores interculturality in host families in international youth exchange and the intercultural systematics of tourism. The other four papers address various aspects of teaching the subject of Intercultural Communication at universities – degree structures, teaching/research projects and needs analysis. The recurring theme in these four papers is the necessity of a close interrelation between research and teaching as well as theory and practice. The third part, based on a case study from the second, outlines challenges and opportunities for the development of intercultural study programmes at the University of Chemnitz. The methodology employed here is pertinent to all universities wishing to implement intercultural studies programmes that suit their particular local and institutional requirements
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Gannon, Shane. "Translating the Hijra the symbolic reconstruction of the British Empire in India /." Phd thesis, 2009. http://hdl.handle.net/10048/435.
Повний текст джерелаАнотація:
Thesis (Ph.D)--University of Alberta, 2009.Title from pdf file main screen (viewed on July 30, 2009). "A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Dept. of Sociology". Includes bibliographical references.
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Wingerd, Zachary Daniel. "Symbol of conquest, alliance, and hegemony the image of the cross in colonial Mexico /." 2008. http://hdl.handle.net/10106/1057.
Повний текст джерела
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Scarangella, Linda. "Reclaiming symbols and history in multiple zones : experiencing Coast Salish culture and identity through performance at Hiwus Feasthouse." Thesis, 2002. http://hdl.handle.net/2429/12216.
Повний текст джерелаАнотація:
This ethnographic research project examines the re-creation, performance and
dissemination of identity through performance (storytelling, song, and dance) at a tourist site,
Hiwus Feasthouse. In general, this thesis examines how the Salish negotiate meaning and
significance through performance. The overall objective is to explore what Hiwus, as a site
for creating and performing identity, means to the Coast Salish people who work there.
This thesis demonstrates how the Salish at Hiwus have a great deal of agency in terms
of the content of performances, unlike many other tourist sites where the corporation often
controls the program. I suggest that the Salish employees express layers of a "meshed
identity" - local, ethnic-tribal, Canadian, and pan-Indian - at different times throughout the
performances. I also suggest that the First Nations people at Hiwus deconstruct the
"imaginary Indian" via performance and valorize their own re-imagination of history and
identity. I propose that they do this by drawing on Salish epistemology and world-views. In
particular, I demonstrate how Salish understandings of "place" and the use of a "ceremonial
framework" at Hiwus provide the Salish a way of sorting through multiple zones of contact.
This thesis contributes to the anthropological literature on tourism in that it focuses
on First Nations people's agency, views, and perspectives. I also challenge problematic
terms such as authenticity, "staged authenticity," and tradition. The current literature on
tourism lacks a workable theoretical framework for examining the dialogical interactions at
tourist sites. I attempt to deal with this dilemma by drawing on my own ethnographic data,
complemented by the existing ethnographic literature, to examine how the Salish perform
identity and culture at Hiwus.
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Swamy, Raja Harish. "Disaster capitalism : tsunami reconstruction and neoliberalism in Nagapattinam, South India." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-05-3461.
Повний текст джерелаАнотація:
This dissertation examines the impacts of the tsunami of 2004 on economic development priorities in Nagapattinam, South India. By focusing on the manner in which the disaster was cast as an opportunity by the state and multilateral agencies, the unprecedented scale and ambiguous character of involvement by NGOs in reconstruction, and the distinction drawn between economic development and humanitarian aid in the constitution of a reconstruction agenda predicated on the relocation of artisanal fisher communities from the coast, this study demonstrates how post-disaster outcomes are increasingly being shaped by priorities tied to neoliberal globalization. At the same time the processes that unfold are also characterized by significant complexities particularly on account of efforts by affected populations to deploy various strategies to defend their interests, and substantive differences in the approach of NGOs.text
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Kelley-Galin, Deborah. "Dreaming, embodiment and perception in the narrative arts of the Hopi people." Thesis, 2019. http://hdl.handle.net/10500/25759.
Повний текст джерелаАнотація:
Text in English with abstracts in English, Afrikaans and isiZulu.
Translated titles in Afrikaans and isiZulu.This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition.
Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is.
Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga.
Art History, Visual Arts and Musicology
D. Litt. et Phil. (Art History)
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Bardaxoglou, Sarah. "Etude sur les effets du droit : le cas du foeticide féminin en Inde." Thèse, 2016. http://hdl.handle.net/1866/18625.
Повний текст джерелаАнотація:
L’Inde est confrontée à la problématique des avortements sexo-sélectifs, où il est observé depuis déjà plusieurs décennies un déséquilibre entre le nombre de filles et de garçons âgé(e)s entre 0 à 6 ans. Et ce, malgré l’adoption en 1994 du Pre-Conception and Pre-Natal Diagnostic Techniques (Prohibition of Sex Selection) Act qui régule les techniques médicales de détermination et de sélection du sexe afin d’éradiquer la pratique du foeticide féminin. Nous observons par conséquent un problème social d’application des lois. Cette recherche s’intéresse à l’effectivité du droit, qui repose dans la comparaison du sens et de l’utilité assignés à une norme par l’Etat, et la réception sociale qui en découle sur le plan instrumental et symbolique. Il s’agit alors d’explorer ici à la fois les effets visés par le droit, et leur réception au sein de la sphère sociétale.
Cette étude analyse de ce fait les usages étatiques du droit qui tentent d’influencer l’univers symbolique des représentations collectives et les objectifs juridiques concrets mis en place pour conformer le comportement des sujets vis-à-vis de la sélection sexuelle prénatale. Une observation documentaire et des entrevues semi-dirigées font état de la réception sociale de ce discours officiel contre la pratique du foeticide féminin. Par cette lecture, nous comprenons que le droit étatique entre en conflit avec un système de représentations sociales qui inculque une préférence pour le fils pour des raisons économiques, sociales et culturelles.For many decades now, India has been facing the issue of sex-selective abortion in which there has been a noticeable imbalance between the number of boys and girls aged 0 to 6 years old. And this, in spite of the 1994 Pre-Conception and Pre-Natal Diagnostic Techniques (Prohibition of Sex Selection) Act which regulates sex selection and determination technologies so as to eradicate female foeticide. We can thus note that there is a social problem of putting laws into effect. This research focuses on legal efficiency by outlining the meaning and utility assigned to State norms as well as their social reception on an instrumental and symbolic level. The aim is thus to explore the effects intended by the implementation of such laws and their reception by society. This study analyses the strategic legal appeal of the State in order to influence collective representations and to comply individual’s behaviour regarding sex selective abortions. Literature review and semi-structured interviews demonstrate the social reception of this official discours against female foeticide. We conclude that State law enters in direct confrontation with a social representation system that induces a preference for sons for economic, social and cultural reasons.