On a first-name basis: Englishization and naming in Flanders

Following and contributing to the ongoing shift from more structuralist, system-oriented to more pragmatic, socio-cultural oriented anglicism research, this paper verifies to what extent the global spread of English affects naming patterns in Flanders. To this end, a diachronic database of first names is constructed, containing the top 75 most popular boy and girl names from 2005 until 2014. In a first step, the etymological background of these names is documented and the evolution in popularity of the English names in the database is tracked. Results reveal no notable surge in the preference for English names. This paper complements these database-driven results with an experimental study, aiming to show how associations through referents are in this case more telling than associations through phonological form (here based on etymology). Focusing on the socio-cultural background of first names in general and of Anglo-American pop culture in particular, the second part of the study specifically reports on results from a survey where participants are asked to name the first three celebrities that leap to mind when hearing a certain first name (e.g. Lana, triggering the response Del Rey). Very clear associations are found between certain first names and specific celebrities from Anglo-American pop culture. Linking back to marketing research and the social turn in onomastics, we will discuss how these celebrities might function as referees, and how social stereotypes surrounding these referees are metonymically attached to their first names. Similar to the country-of-origin-effect in marketing, these metonymical links could very well be the reason why parents select specific “celebrity names”. Although further attitudinal research is needed, this paper supports the importance of including socio-cultural parameters when conducting onomastic research.

Digitizing dissent: cyborg politics and fluid networks in contemporary Cuban activism

Communication technologies shape how political activist networks are produced and maintain themselves. In Cuba, despite ideologically and physically oppressive practices by the state, a severe lack of Internet access, and extensive government surveillance, a small network of bloggers and cyberactivists has achieved international visibility and recognition for its critiques of the Cuban government. This qualitative study examines the blogger collective known as Voces Cubanas in Havana, Cuba in 2012, advancing a new approach to the study of transnational activism and the role of technology in the construction of political narrative. Voces Cubanas is analyzed as a network of connections between human and non-human actors that produces and sustains powerful political alliances. Voces Cubanas and its allies work collectively to co-produce contentious political discourses, confronting the dominant ideologies and knowledges produced by the Cuban state. Transnational alliances, the act of translation, and a host of unexpected and improvised technologies play central roles in the production of these narratives, indicating new breed of cyborg sociopolitical action reliant upon fluid and flexible networks and the act of writing. 

Mémoire de licence La réception du message donné dans Le Petit Prince : Une étude sur la réception et l’interprétation du message donné dans Le Petit Prince par Antoine de Saint-Exupéry chez l’adulte et l’enfant.

Le présent travail est une étude sur Le Petit Prince, d’Antoine de Saint-Exupéry. Le but principal du mémoire est d’analyser la réception du message chez le lecteur adulte et chez le lecteur enfant. Nous avons analysé comment l’enfant et l’adulte interprètent le message donné par l’oeuvre, parsemée d’images et d’allégories, des citations qui son devenues symboliques avec le temps. Ensuite, nous avons analysé les personnages dans le but d’interpréter leur sens symbolique. Pour réaliser cette recherche, nous avons regardé plusieurs interprétations allégoriques. Les résultats de notre étude nous ont permis d’affirmer que la réception du message n’est pas la même chez le lecteur adulte et le lecteur enfant. Les résultats de cette étude montrent enfin qu’il est trop difficile pour le lecteur enfant de comprendre le sens moral d’une image allégorique, tandis que le lecteur adulte est plus apte à interpréter l’image allégorique en s’appuyant sur son expérience de la lecture et de son expérience de la vie quotidienne. L’auteur utilise l’image symbolique dans la littérature pour montrer avec plus de clarté la condition humaine. En conclusion nous apprenons que Le Petit Prince nous fait réfléchir sur la vie de la façon plus profonde et philosophique.

Cancer diagnosis disclosure from Portuguese physicians

OBJECTIVE: Doctor-patient communication in oncology, particularly concerning diagnostic disclosure, is a crucial factor related to the quality of the doctor-patient relationship and the psychological state of the patient. The aims of our study were to investigate physicians' opinions and practice with respect to disclosure of a cancer diagnosis and to explore potential related factors. METHOD: A self-report questionnaire developed for our study was responded to by 120 physicians from Coimbra University Hospital Centre and its primary healthcare units. RESULTS: Some 91.7% of physician respondents generally disclosed a diagnosis, and 94.2% were of the opinion that the patient knowing the truth about a diagnosis had a positive effect on the doctor-patient relationship. A need for training about communicating with oncology patients was reported by 85.8% of participants. The main factors determining what information to provide to patients were: (1) patient intellectual and cultural level, (2) patient desire to know the truth, and (3) the existence of family. SIGNIFICANCE OF RESULTS: Our results point to a paradigm shift in communication with cancer patients where disclosure of the diagnosis should be made part of general clinical practice. Nevertheless, physicians still experience difficulties in revealing cancer diagnoses to patients and often lack the skills to deal with a patient's emotional responses, which suggests that more attention needs to be focused on communication skills training programs.

Notificação da violência intrafamiliar contra crianças e adolescentes como exercício de poder e resistência

Estudos sobre notificação da violência intrafamiliar contra crianças e adolescentes têm suscitado, entre os profissionais, diversas abordagens e perspectivas de interpretação, mostrando a complexidade e amplitude desse fenômeno, tão presente na sociedade. Nesse estudo, apoiando-se em Foucault, defende-se a seguinte tese: O ato de implementação da notificação da violência constitui-se em exercício de poder do denunciante e um ato de resistência contra a sua manutenção. Como objetivo geral do estudo, buscou-se compreender o processo de notificação de violência intrafamiliar contra crianças e adolescentes, no Município do Rio Grande/RS; e como objetivos específicos: analisar as notificações realizadas entre janeiro de 2009 e maio de 2014, em uma instituição de proteção à crianças e adolescentes de Rio Grande/RS; conhecer como os profissionais da saúde tem se fortalecido e encorajado para proceder às notificações de violência contra crianças e adolescentes no Rio Grande/RS. O estudo foi desenvolvido em duas etapas, uma quantitativa, mediante pesquisa documental em 800 prontuários de um Centro de Referência Especializada em Assistência Social (CREAS) do Rio Grande, abertos entre janeiro de 2009 e maio de 2014, enfocando variáveis sociodemográficas das vítimas, agressores e a modalidade de violência e da notificação. Constata-se que o perfil prevalente foi de crianças e adolescentes brancas, do sexo feminino, com idades entre sete e 14 anos, residentes em bairros periféricos. A maioria dos agressores é do sexo masculino, com idades entre 20 e 40 anos, e baixo nível de escolaridade. Identificou-se também a mãe como a principal responsável pelas agressões, seguida do pai e padrasto. Houve o predomínio da violência sexual, física e psicológica. A maioria das notificações encaminhadas aos órgãos de proteção foi realizada pelos familiares, desencadeada, principalmente, pela evidência de sinais fisicos. A etapa qualitativa foi realizada através de entrevista semi-estruturada com profissionais de saúde que notificaram atos de violência. Realizou-se análise textual discursiva dos dados, emergindo duas categorias: Coragem da verdade fortalecida pelo conhecimento e Coragem da verdade: conhecimento de si e cuidado de si. Os profissionais de saúde adotaram a notificação como um exercício de poder frente ao agressor e uma forma de resistência e enfrentamento da violência. No exercício da sua liberdade, procederam a notificação, que se constitui em uma ação ética, especialmente porque se consideram profissionais comprometidos com o bem-estar e proteção de seus pacientes. Foram respeitados todos os procedimentos éticos, a partir da Resolução n. 466/2012.

Cancer diagnosis disclosure from Portuguese physicians

OBJECTIVE: Doctor-patient communication in oncology, particularly concerning diagnostic disclosure, is a crucial factor related to the quality of the doctor-patient relationship and the psychological state of the patient. The aims of our study were to investigate physicians' opinions and practice with respect to disclosure of a cancer diagnosis and to explore potential related factors. METHOD: A self-report questionnaire developed for our study was responded to by 120 physicians from Coimbra University Hospital Centre and its primary healthcare units. RESULTS: Some 91.7% of physician respondents generally disclosed a diagnosis, and 94.2% were of the opinion that the patient knowing the truth about a diagnosis had a positive effect on the doctor-patient relationship. A need for training about communicating with oncology patients was reported by 85.8% of participants. The main factors determining what information to provide to patients were: (1) patient intellectual and cultural level, (2) patient desire to know the truth, and (3) the existence of family. SIGNIFICANCE OF RESULTS: Our results point to a paradigm shift in communication with cancer patients where disclosure of the diagnosis should be made part of general clinical practice. Nevertheless, physicians still experience difficulties in revealing cancer diagnoses to patients and often lack the skills to deal with a patient's emotional responses, which suggests that more attention needs to be focused on communication skills training programs.

O que pensam os alunos e os professores de Educação Física dos Açores sobre a indisciplina nas aulas

Afirmar-se que hoje existe mais indisciplina nas escolas do que aquela que existia no passado é já um discurso ritual em educadores e educandos. Embora se admita algum empolamento nessa afirmação, a verdade é que esta problemática está na ordem do dia. A frequência e a visibilidade de actos perturbadores do processo pedagógico, que no limite visam o professor na sua pessoa e na sua autoridade, catapultam-nos para o conjunto de preocupações centrais da comunidade educativa. Este trabalho procura dar conta de como professores de Educação Física e alunos dos Açores entendem e classificam o fenómeno. Procura perceber qual a orientação predominante que tomam os comportamentos de indisciplina num ambiente de aula com maior mobilidade e com actividades que por vezes apelam a contacto físico e/ou envolvem a produção de barulhos, aspectos, entre outros, que distinguem as aulas de Educação Física da maioria das restantes disciplinas escolares. Participaram no estudo 4 199 alunos dos 2° e 3° Ciclos do Ensino Básico e do Ensino secundário e 117 professores distribuídos por 30 escolas do Arquipélago dos Açores. As representações acerca da indisciplina em aulas de Educação Física foram estudadas através de inquérito por questionário. Os resultados evidenciam que no entendimento e na classificação do fenómeno da indisciplina a dimensão relacional surge de forma continuada tanto em professores como em alunos, apesar de algumas diferenças encontradas entre as concepções destes dois grupos. Verificou-se também que, na perspectiva dos alunos, os comportamentos mais graves são os que implicam colisão com a pessoa do professor. Contudo, em regra, os professores parecem deter um juízo de eficácia positivo acerca das suas actuações disciplinares.

Simone Weil’s questions about God

We can say that the 20th century was not an era for seeking the truth in the first place. Philosophers and others were absorbed with the idea that we cannot know anything for certain. No one is able to claim that something is really true. However, we can find philosophers who were willing to die for the truth. We can discover them in the Orthodox, Catholic, and Protestant Churches. For example, father Pavel Florensky, a Russian philosopher and priest, played an important role in solving the problem of correlation between culture and religion. He died executed by the firing squad at the Solovki Gulag on December 8th, 1937. Another such philosopher was St. Edith Stein. She was martyred equally for the truth of the Catholic Faith and for the truth of Mosaic Faith. Edith Stein was put on a train heading for the East and died in the gas chambers of Auschwitz probably on 9th August, 1942. The third person, who died for the truth in those horrible times, was Dietrich Bonhoeffer. The integrity of his Christian faith and life led him to a concentration camp, where he was hanged on April 9th, 1945. Looking at those great people of European history in the 20th century, we can see some contrasts and similarities to the life and activity of a French thinker – Simone Weil. Simone Weil was looking for the truth all her life. She was Jewish, but she was attracted to Roman Catholicism and sure that the truth is in God. Simone Weil persuades us that it is at the same time possible and impossible to know God, because “Dieu ne peut ętre présent dans la création que sous la forme de l’absence”.

Alaric : un barbare à l'habitus romain au tournant du 5e siècle

Cette thèse a comme objectif de démontrer combien Alaric et ses Goths étaient Romains dans pratiquement toutes les catégories connues sur leur compte. Pour ce faire, l’auteur a puisé dans les sciences sociales et a emprunté le champ conceptuel de l’éminent sociologue Pierre Bourdieu. À l’aide du concept d’habitus, entre autres choses, l’auteur a tenté de faire valoir à quel point les actions d’Alaric s’apparentaient à celles des généraux romains de son époque. Naturellement, il a fallu étaler le raisonnement au long de plusieurs chapitres et sur de nombreux niveaux. C’est-à-dire qu’il a fallu d’abord définir les concepts populaires en ce moment pour « faire » l’histoire des barbares durant l’Antiquité tardive. Pensons ici à des termes tels que l’ethnicité et l’ethnogenèse. L’auteur s’est distancé de ces concepts qu’il croyait mal adaptés à la réalité des Goths et d’Alaric. C’est qu’il fallait comprendre ces hommes dans une structure romaine, au lieu de leur octroyer une histoire et des traditions barbares. Il a ensuite fallu montrer que la thèse explorait des avenues restées peu empruntées jusqu’à aujourd’hui. Il a été question de remonter jusqu’à Gibbon pour ensuite promouvoir le fait que quelques érudits avaient autrefois effleuré la question d’Alaric comme étant un homme beaucoup moins barbare que ce que la tradition véhiculait à son sujet, tel que Fustel de Coulanges, Amédée Thierry ou encore Marcel Brion. Il s’agissait donc de valider l’angle de recherche en prenant appui d’abord sur ces anciens luminaires de la discipline. Vint ensuite l’apport majeur de cette thèse, c’est-à-dire essentiellement les sections B, C et D. La section B a analysé la logistique durant la carrière d’Alaric. Cette section a permis avant tout de démontrer clairement qu’on n’a pas affaire à une troupe de brigands révoltés; le voyage de 401-402 en Italie prouve à lui seul ce fait. L’analyse approfondie de l’itinéraire d’Alaric durant ses nombreux voyages a démontré que cette armée n’aurait pas pu effectuer tous ces déplacements sans l’appui de la cour orientale. En l’occurrence, Alaric et son armée étaient véritablement des soldats romains à ce moment précis, et non pas simplement les fédérés barbares de la tradition. La section C s’est concentrée sur les Goths d’Alaric, où on peut trouver deux chapitres qui analysent deux sujets distincts : origine/migration et comparaison. C’est dans cette section que l’auteur tente de valider l’hypothèse que les Goths d’Alaric n’étaient pas vraiment Goths, d’abord, et qu’ils étaient plutôt Romains, ensuite. Le chapitre sur la migration n’a comme but que de faire tomber les nombreuses présomptions sur la tradition gothe que des érudits comme Wolfram et Heather s’efforcent de défendre encore aujourd’hui. L’auteur argumente pour voir les Goths d’Alaric comme un groupe formé à partir d’éléments romains; qu’ils eurent été d’une origine barbare quelconque dans les faits n’a aucun impact sur le résultat final : ces hommes avaient vécu dans l’Empire durant toute leur vie (Alaric inclus) et leurs habitus ne pouvaient pas être autre chose que romain. Le dernier chapitre de la section C a aussi démontré que le groupe d’Alaric était d’abord profondément différent des Goths de 376-382, puis d’autres groupes que l’on dit barbares au tournant du 5e siècle, comme l’étaient les Vandales et les Alamans par exemple. Ensemble, ces trois chapitres couvrent la totalité de ce que l’on connait du groupe d’Alaric et en offre une nouvelle interprétation à la lumière des dernières tendances sociologiques. La section D analyse quant à elle en profondeur Alaric et sa place dans l’Empire romain. L’auteur a avant tout lancé l’idée, en s’appuyant sur les sources, qu’Alaric n’était pas un Goth ni un roi. Il a ensuite analysé le rôle d’Alaric dans la structure du pouvoir de l’Empire et en est venu à la conclusion qu’il était l’un des plus importants personnages de l’Empire d’Orient entre 397 et 408, tout en étant soumis irrémédiablement à cette structure. Sa carrière militaire était des plus normale et s’inscrivait dans l’habitus militaire romain de l’époque. Il a d’ailleurs montré que, par ses actions, Alaric était tout aussi Romain qu’un Stilicon. À dire le vrai, mis à part Claudien, rien ne pourrait nous indiquer qu’Alaric était un barbare et qu’il essayait d’anéantir l’Empire. La mauvaise image d’Alaric n’est en effet redevable qu’à Claudien : aucun auteur contemporain n’en a dressé un portrait aussi sombre. En découle que les auteurs subséquents qui firent d’Alaric le roi des Goths et le ravageur de la Grèce avaient sans doute été fortement influencés eux aussi par les textes de Claudien.

A critical study of John Hick's religious pluralism

This study examines the pluralistic hypothesis advanced by the late Professor John Hick viz. that all religious faiths provide equally salvific pathways to God, irrespective of their theological and doctrinal differences. The central focus of the study is a critical examination of (a) the epistemology of religious experience as advanced by Professor Hick, (b) the ontological status of the being he understands to be God, and further asks (c) to what extent can the pluralistic view of religious experience be harmonised with the experience with which the Christian life is understood to begin viz. regeneration. Tracing the theological journey of Professor Hick from fundamentalist Christian to religious pluralist, the study notes the reasons given for Hick’s gradual disengagement from the Christian faith. In addition to his belief that the pre-scientific worldview of the Bible was obsolete and passé, Hick took the view that modern biblical scholarship could not accommodate traditionally held Christian beliefs. He conceded that the Incarnation, if true, would be decisive evidence for the uniqueness of Christianity, but rejected the same on the grounds of logical incoherence. This study affirms the view that the doctrine of the Incarnation occupies a place of crucial importance within world religion, but rejects the claim of incoherence. Professor Hick believed that God’s Spirit was at work in all religions, producing a common religious experience, or spiritual awakening to God. The soteriological dimension of this spiritual awakening, he suggests, finds expression as the worshipper turns away from self-centredness to the giving of themselves to God and others. At the level of epistemology he further argued that religious experience itself provided the rational basis for belief in God. The study supports the assertion by Professor Hick that religious experience itself ought to be trusted as a source of knowledge and this on the principle of credulity, which states that a person’s claim to perceive or experience something is prima facie justified, unless there are compelling reasons to the contrary. Hick’s argument has been extensively developed and defended by philosophers such as Alvin Plantinga and William Alston. This confirms the importance of Hick’s contribution to the philosophy of religion, and further establishes his reputation within the field as an original thinker. It is recognised in this thesis, however, that in affirming only the rationality of belief, but not the obligation to believe, Professor Hick’s epistemology is not fully consistent with a Christian theology of revelation. Christian theology views the created order as pre-interpreted and unambiguous in its testimony to God’s existence. To disbelieve in God’s existence is to violate one’s epistemic duty by suppressing the truth. Professor Hick’s critical realist principle, which he regards as the key to understanding what is happening in the different forms of religious experience, is examined within this thesis. According to the critical realist principle, there are realities external to us, yet we are never aware of them as they are in themselves, but only as they appear to us within our particular cognitive machinery and conceptual resources. All awareness of God is interpreted through the lens of pre-existing, culturally relative religious forms, which in turn explains the differing theologies within the world of religion. The critical realist principle views God as unknowable, in the sense that his inner nature is beyond the reach of human conceptual categories and linguistic systems. Professor Hick thus endorses and develops the view of God as ineffable, but employs the term transcategorial when speaking of God’s ineffability. The study takes the view that the notion of transcategoriality as developed by Professor Hick appears to deny any ontological status to God, effectively arguing him out of existence. Furthermore, in attributing the notion of transcategoriality to God, Professor Hick would appear to render incoherent his own fundamental assertion that we can know nothing of God that is either true or false. The claim that the experience of regeneration with which the Christian life begins can be classed as a mere species of the genus common throughout all faiths, is rejected within this thesis. Instead it is argued that Christian regeneration is a distinctive experience that cannot be reduced to a salvific experience, defined merely as an awareness of, or awakening to, God, followed by a turning away from self to others. Professor Hick argued against any notion that the Christian community was the social grouping through which God’s Spirit was working in an exclusively redemptive manner. He supported his view by drawing attention to (a) the presence, at times, of comparable or higher levels of morality in world religion, when contrasted with that evidenced by the followers of Christ, and (b) the presence, at times, of demonstrably lower levels of morality in the followers of Christ, when contrasted with the lives of other religious devotees. These observations are fully supported, but the conclusion reached is rejected, on the grounds that according to Christian theology the saving work of God’s Spirit is evidenced in a life that is changing from what it was before. Christian theology does not suggest or demand that such lives at every stage be demonstrably superior, when contrasted with other virtuous or morally upright members of society. The study concludes by paying tribute to the contribution Professor Hick has made to the field of the epistemology of religious experience.

Rationing medical education.

The purpose of this paper is to discuss the role of rationing in medical education. Medical education is expensive and there is a limit to that which governments, funders or individuals can spend on it. Rationing involves the allocation of resources that are limited. This paper discussed the pros and cons of the application of rationing to medical education and the different forms of rationing that could be applied. Even though some stakeholders in medical education might be taken aback at the prospect of rationing, the truth is that rationing has always occurred in one form or another in medical education and in healthcare more broadly. Different types of rationing exist in healthcare professional education. For example rationing may be implicit or explicit or may be based on macro-allocation or micro-allocation decisions. Funding can be distributed equally among learners, or according to the needs of individual learners, or to ensure that overall usefulness is maximised. One final option is to allow the market to operate freely and to decide in that way. These principles of rationing can apply to individual learners or to institutions or departments or learning modes. Rationing is occurring in medical education, even though it might be implicit. It is worth giving consideration to methods of rationing and to make thinking about rationing more explicit.

Editorial

Hace 14 años aquí mismo, -no en este edificio que apenas estaba en nuestros sueños-pero sin este rincón del planeta que llamamos Heredia, expresamos nuestra fe en otro tipo de profesional bibliotecario:. uno que fuera sensible ante las noticias que manejaba y que sintiera como su imperativo ético el deber de informar con la verdad, de enfrentar al usuario a opiniones diversas que le permitieran buscar la verdad.

Poética da transgressão o imaginário da circulação em Estamira e Taxidermia

Dissertação (mestrado)—Universidade de Brasília, Faculdade de Comunicação, Programa de Pós-Graduação em Comunicação, 2016.

Poética da transgressão o imaginário da circulação em Estamira e Taxidermia

Dissertação (mestrado)—Universidade de Brasília, Faculdade de Comunicação, Programa de Pós-Graduação em Comunicação, 2016.

Poética da transgressão o imaginário da circulação em Estamira e Taxidermia

Dissertação (mestrado)—Universidade de Brasília, Faculdade de Comunicação, Programa de Pós-Graduação em Comunicação, 2016.