Beyond socialism: Tanzanian theatre, neoliberalism and foreign aid complexity

Theatralit��t ist ein g��ngiges Konzept, um Theater in Afrika zu definieren. Wird dieses Konzept angewendet, so treten die historischen Unterschiede zwischen den verschiedenen Theaterformen in den Hintergrund. Deshalb ist es wichtig, Theater in einen kulturellen Kontext zu stellen, aus dem das Theater entsteht. Dadurch k��nnen nationale und internationale Suprastrukturen, die die sozialpolitische und wirtschaftliche Atmosph��re bestimmen, analysiert werden,. Da sich die aktuelle ���globale��� Entwicklung auf neoliberale Grunds��tze st��tzt, ist es offensichtlich, dass man Theater nicht diskutieren kann, ohne n��her auf Neoliberalismus, Imperialismus, Kapitalismus, Entwicklungshilfe und Geberpolitik einzugehen.rnDerzeit werden die meisten Theaterprojekte in Tansania durch die Entwicklungshilfe oder ausl��ndische Geberorganisationen unterst��tzt. Diese Organisationen stellen finanzielle Mittel zur Verf��gung, um Theaterproduktionen auf unterschiedlichem Niveau zu erm��glichen. Diese Spendenpraxis hat zu der Fehlannahme gef��hrt, dass Theater nur dann ein Theater ist, wenn es durch ausl��ndische Organisationen finanziert wird. Jedoch ist es offensichtlich, dass diese finanziellen Mittel eine gro��e Rolle in der Machtpolitik spielen. Diese Studie untersucht deshalb die Frage: Welchen Einfluss hat die neoliberale Politik, insbesondere durch die Entwicklungshilfe, auf das Theater in Tansania? Die Arbeit deckt einmal die Verbindung zwischen dem produzieren Theater und den verschiedenen dominierenden politischen Richtungen ��� von Nationalismus bis Neoliberalismus ��� auf. Dar��ber hinaus wird gezeigt, dass diese Verbindungen es dem Theater erschweren, diese Suprastrukturen zu vermeiden, durch die es finanziert wird. Das bedeutet, dass die neoliberale Politik mit seinen Merkmalen von Einengung, Unterdr��ckung und Ausbeutung auch ein eingeengtes, unterdr��cktes und ausbeuterisches Theater hervorbringt. Dieser Studie bezeichnet ein solches Theater als Theater (Neo-)Liberalismus. Es ist ein Theater, das apolitisch auftritt, aber tats��chlich unter der neoliberal Politik des freien Markts und der Subventionsstreichungen ums ��berleben k��mpft.rnIndem diese Verbindungen zwischen Theater, Entwicklungshilfe und Geberorganisationen erl��utert werden, kommt diese Forschung zu folgendem Ergebnis: Die Geberorganisationen haben kein Recht, unabh��ngig von der H��he ihrer Spende, in die Souver��nit��t eines Staates einzugreifen oder ein neues System einzuf��hren. Deshalb sollte die Losl��sung von ausl��ndischen Geberl��ndern an erster Stelle stehen, damit sich das Theater ganz entwickeln und unabh��ngig ��berleben kann. Es ist deshalb notwendig, das Konzept des Volkstheaters neu zu definieren. Das Theater soll wieder mit den Initiativen von Menschen zu tun haben und ihre eigenen Themen in einem gewissen zeitlich und r��umlichen Rahmen ansprechen.rnrn

Valutazione delle funzioni obiettivo nell'operating theatre scheduling

il ruolo della tesi �� stato di valorizzare attraverso la valutazione di un peso l'urgenza e la necessit�� di cure dei pazienti processati da un modello di ottimizzazione. Essa si inserisce all'interno di un progetto di creazione di tale modello per la schedulazione di interventi in un reparto chirurgico di un generico ospedale.si �� fatto uso del software ibm opl optimization suite.

Novaja drama e Teatr Praktika: uno sguardo al teatro russo contemporaneo. Proposta di traduzione della pi��ce di Natalija Mo��ina "��ara"

Questa tesi si pone come scopo quello di studiare la scena teatrale contemporanea russa, utilizzando come pretesto la traduzione della pi��ce �����ara��� dell���autrice Natalija Mo��ina. Mo��ina fa parte del movimento teatrale chiamato ���novaja drama���, che si �� sviluppato in Russia a partire da fine anni Novanta. Nel primo capitolo tratteremo brevemente la storia del teatro russo del Novecento, per osservare come si �� giunti alla formazione di questo nuovo movimento. Passeremo poi ad analizzare il movimento vero e proprio, concentrandoci sulle posizioni artistiche dei suoi membri e sul tipo di innovazione che vogliono portare al teatro russo. Proporremo poi una selezione dei luoghi che rinnovano la scena teatrale moscovita. Il secondo capitolo �� interamente dedicato ad uno di questi luoghi, il Teatr Praktika, primo teatro statale ad occuparsi esclusivamente di testi contemporanei, di cui vedremo la storia dalla sua fondazione ai giorni nostri e analizzeremo il repertorio vedendo come gli spettacoli messi qui in scena riflettano le posizioni del novaja drama. Nel capitolo conclusivo parleremo pi�� approfonditamente della pi��ce da noi tradotta vedendo come si colloca all���interno della produzione dell���autrice e del novaja drama, analizzandone la messa in scena al Praktika. Proporremo poi delle riflessioni sulla traduzione di testi teatrali facendo riferimento alla traduzione da noi svolta, che proporremo di seguito.

C��rdoban Discourses: A Drama of Interreligious Dialogue

SETTING: Cordoba, Spain, 1135 CE, 29th year of the reign of ���Ali ���amir al-muslimin,��� second king of the Berber Almoravid dynasty, rulers of Moorish Spain from 1071 to 1147. Cordoba, the capital of Andalus and the center of the Almoravid holdings in Spain, is a bustling cosmopolitan center, a crossroads for Europe and the Middle East, and the meeting-point of three religious traditions. Most significantly, Cordoba at this time is the hub of European intellectual activity. From the square���itself impressively large and surrounded by a massive collonade, the regularity and ordered beauty of which typifies the Moorish taste for symmetry (so beloved of M.C. Escher)���can be seen the huge Cordoban mosque, erected in the 8th-century by Khalif Abd-er-Rahman I to the glory of Allah, oft forgiving, most merciful. It is the second largest building in Islam, and the bastion of the still entrenched but soon to fade Muslim presence in western Europe. SCENE: Three figures sit upon stone benches beneath the westernmost colonnade of the Cordoban mosque, involved in an animated, though friendly discussion on matters of faith and reason, knowledge and God, language and logic. The host is none other than Jehudah Halevi, and his esteemed guests Master Peter Abelard and the venerable R��m��nuja, whose obviously advanced age belies his youthful voice, gleaming eye, quick hands, and general exuberance. It is autumn, early evening���

Adverse effect of noise in the operating theatre on surgical-site infection

The aim of this pilot study was to evaluate the noise level in an operating theatre as a possible surrogate marker for intraoperative behaviour, and to detect any correlation between sound level and subsequent surgical-site infection (SSI).

Double Take Project: Using Applied Theatre For Campus Climate Change

Despite research gathered in the Campus Climate Report, I believe that it underrepresented the student experience of the social scene. The document primarily served as an identification tool for four major problems on campus: binge drinking, sexual assault, diversity, and disengagement in the classroom. Double Take Project also identifies similar issues however, this project uses theatrical techniques to gather the anecdotal reality of the student perspective. Double Take Project expands beyond the Campus Climate Report to inspire dialogue in a variety of student-to-student interactions and, more importantly, the project seeks action and solution plans. The social scene dominates our culture and its many issues result in concern for the safety, self-identity, and development of Bucknell students into thriving adults. Double Take Project is rooted in the belief that theatre is a palpable tool for social change. Over the course of many events, Double Take Project has utilized facets of theatre to provide opportunities to voice discontent, widen perception of normalcy on campus, and inspire confidence to act on personal beliefs. The Double Take Project uses many Applied Theatre methods to impact the social scene. For example, I conducted 36 student interviews and transformed the stories into a one-woman show, Rage Behind Curtains, which I performed at multiple venues across campus. I also used interviews to create a radio show airing one story per day. I conducted ten workshops with student groups, Fraternities and Sororities, and in the classroom utilizing Augusto Boal���s Theatre of the Oppressed (TO) techniques. I also created a ���social scene confessional��� where I stood outside the Elaine Langone Center with a sign that read, ���Tell me a story about the social scene��� from a wide variety of Bucknell students. Finally, I have assembled a Forum Theatre Company based on Augusto Boal���s method of the spect-actor, utilizing participants as both actors and spectators in the theatre piece. All of the names indicated in this paper have been altered to protect the identity of the participants. While planning events and conducting various theatrical experiences, I learned that there are a series of internal and external issues contributing to our social environment. Internally, students are conflicted with personal beliefs while battling outward social pressure. Whether they are on the outskirts or center of the social scene determines their response to this conflict. For example, I have discovered that students on the borders of the social culture respond with criticism because they feel excluded, whereas the student���s centrally involved critique the culture in private and while their persona appears to not want change. Externally, there are many structural issues that contribute to the current social climate such as without Fraternity meal plans, Cafeteria space is not sufficient to feed all of the students, exclusive party culture, and gendered housing. Through meetings with Deans and staff, I have learned there are also problems between administration and students, resulting in resentment and blame. Although addressing structural issues would instigate immediate change, in my opinion, internal student conflicts are the primary cause for the current negative social atmosphere. I believe that pressure to conform is rooted in lack of personal identity. Because students simply do not know themselves, they form strong social groups that become the definition of themselves. Without confident self-awareness, large and powerful groups coerce students to accept social norms resulting in the individual���s outward distaste for change, yet internal discomfort.

Problem of Tragedy and Tragic Consciousness in Russia at the turn of the 19th Century

This project intertwines philosophical and historico-literary themes, taking as its starting point the concept of tragic consciousness inherent in the epoch of classicism. The research work makes use of ontological categories in order to describe the underlying principles of the image of the world which was created in philosophical and scientific theories of the 17th century as well as in contemporary drama. Using these categories brought Mr. Vilk to the conclusion that the classical picture of the world implied a certain dualism; not the Manichaean division between light and darkness but the discrimination between nature and absolute being, i.e. God. Mr. Vilk begins with an examination of the philosophical essence of French classical theatre of the XVII and XVIII centuries. The history of French classical tragedy can be divided into three periods: from the mid 17th to early 19th centuries when it triumphed all over France and exerted a powerful influence over almost all European countries; followed by the period of its rejection by the Romantics, who declared classicism to be "artificial and rational"; and finally our own century which has taken a more moderate line. Nevertheless, French classical tragedy has never fully recovered its status. Instead, it is ancient tragedy and the works of Shakespeare that are regarded to be the most adequate embodiment of the tragic. Consequently they still provoke a great number of new interpretations ranging from specialised literary criticism to more philosophical rumination. An important feature of classical tragedy is a system of rules and unities which reveals a hidden ontological structure of the world. The ontological picture of the dramatic world can be described in categories worked out by medieval philosophy - being, essence and existence. The first category is to be understood as a tendency toward permanency and stability (within eternity) connected with this or that fragment of dramatic reality. The second implies a certain set of permanent elements that make up the reality. And the third - existence - should be understood as "an act of being", as a realisation of permanently renewed processes of life. All of these categories can be found in every artistic reality but the accents put on one or another and their interrelations create different ontological perspectives. Mr. Vilk plots the movement of thought, expressed in both philosophical and scientific discourses, away from Aristotle's essential forms, and towards a prioritising of existence, and shows how new forms of literature and drama structured the world according to these evolving requirements. At the same time the world created in classical tragedy fully preserves another ontological paradigm - being - as a fundamental permanence. As far as the tragic hero's motivations are concerned this paradigm is revealed in the dedication of his whole self to some cause, and his oath of fidelity, attitudes which shape his behaviour. It may be the idea of the State, or personal honour, or something borrowed from the emotional sphere, passionate love. Mr. Vilk views the conflicting ambivalence of existence and being, duty as responsibility and duty as fidelity, as underlying the main conflict of classical tragedy of the 17th century. Having plotted the movement of the being/existence duality through its manifestations in 17th century tragedy, Mr. Vilk moves to the 18th century, when tragedy took a philosophical turn. A dualistic view of the world became supplanted by the Enlightenment idea of a natural law, rooted in nature. The main point of tragedy now was to reveal that such conflicts as might take place had an anti-rational nature, that they arose as the result of a kind of superstition caused by social reasons. These themes Mr. Vilk now pursues through Russian dramatists of the 18th and early 19th centuries. He begins with Sumarakov, whose philosophical thought has a religious bias. According to Sumarakov, the dualism of the divineness and naturalness of man is on the one hand an eternal paradox, and on the other, a moral challenge for humans to try to unite the two opposites. His early tragedies are not concerned with social evils or the triumph of natural feelings and human reason, but rather the tragic disharmony in the nature of man and the world. Mr Vilk turns next to the work of Kniazhnin. He is particularly keen to rescue his reputation from the judgements of critics who accuse him of being imitative, and in order to do so, analyses in detail the tragedy "Dido", in which Kniazhnin makes an attempt to revive the image of great heroes and city-founders. Aeneas represents the idea of the "being" of Troy, his destiny is the re-establishment of the city (the future Rome). The moral aspect behind this idea is faithfulness, he devotes himself to Gods. Dido is also the creator of a city, endowed with "natural powers" and abilities, but her creation is lacking internal stability grounded in "being". The unity of the two motives is only achieved through Dido's sacrifice of herself and her city to Aeneus. Mr Vilk's next subject is Kheraskov, whose peculiarity lies in the influence of free-mason mysticism on his work. This section deals with one of the most important philosophical assumptions contained in contemporary free-mason literature of the time - the idea of the trinitarian hierarchy inherent in man and the world: body - soul - spirit, and nature - law - grace. Finally, Mr. Vilk assess the work of Ozerov, the last major Russian tragedian. The tragedies which earned him fame, "Oedipus in Athens", "Fingal" and "Dmitri Donskoi", present a compromise between the Enlightenment's emphasis on harmony and ontological tragic conflict. But it is in "Polixene" that a real meeting of the Russian tradition with the age-old history of the genre takes place. The male and female characters of "Polixene" distinctly express the elements of "being" and "existence". Each of the participants of the conflict possesses some dominant characteristic personifying a certain indispensable part of the moral world, a certain "virtue". But their independent efforts are unable to overcome the ontological gap separating them. The end of the tragedy - Polixene's sacrificial self-immolation - paradoxically combines the glorification of each party involved in the conflict, and their condemnation. The final part of Mr. Vilk's research deals with the influence of "Polixene" upon subsequent dramatic art. In this respect Katenin's "Andromacha", inspired by "Polixene", is important to mention. In "Andromacha" a decisive divergence from the principles of the philosophical tragedy of Russian classicism and the ontology of classicism occurs: a new character appears as an independent personality, directed by his private interest. It was Katenin who was to become the intermediary between Pushkin and classical tragedy.