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Astrid Guillaume

References Eco, U. Dire presque la même chose. Expériences de traduction. Paris : Grasset, 2006. Guidere, M. Irak in Translation, De l’art de perdre une guerre sans connaître la langue de son adversaire, Paris, Jacob-Duvernet, 2008. Guillaume, A. « La langue (au service) du Mal(in) au Moyen-Âge : Reinhart Fuchs ». La mauvaise langue. Dir. Nathalie Vienne-Guerrin, Florence Cabaret, Presses Universitaires du Havre et de Rouen (forthcoming). Guillaume, A. « Cadrage géopolitique de la mondialisation

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Elisabeta Zelinka

Abstract

A characteristic of the medieval fabliaux is the dogma of antifeminist traditions. The present article will investigate whether The Canterbury Tales, as a type of fabliaux, are antifeminist literature or if, on the contrary, they stand as a reply to this genre and indirectly militate for feminist literature. Are The Canterbury Tales antifeminist writings or something one might call ‘anti-antifeminist’ literature?

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Tiberiu Brăilean and Aurelian-Petruş Plopeanu

Abstract

Today there is a fruitful dispute between secularists and those who argue the compatibility between Christianity, with its religious precepts and intrinsic system of ethical values, and the liberal democracy. The second group is however hopelessly wrong, as much as the first. This endeavor is epistemologically wrong and the argument is pretty simple. The institutions of divine right, such as the Church or family, shall be subject to the single principle or hierarchy of being, that goes beyond the narrow human consciousness and action. From this perspective, these institutions may be called undemocratic or they do not respect the ideology of inalienable human rights, as formulated at the present time.

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Susanne Alm

-Course Study. European Sociological Review, 27(1), 107-123. Chermack, S. T., Stoltenberg, S. F., Fuller, B. E., & Blow, F. (2000). “Gender differences in the development of substance-related problems: The impact of family history of alcoholism, family history of violence and childhood conduct problems. Journal of Studies on Alcohol, 61, 845-852. Davstad, I., Leifman, A., Allebeck, P., & Romesjö, A. (2013). Predictors of a favourable socio-economic situation in middle age for Swedish conscripts with self-reported drug use , Drug and Alcohol

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Remina Sima

References Balswick, Jack O. and Balswick, Judith K. 1997. Family - a Christian Perspective on the Contemporary Home. Grand Rapids: Baker Book House. Dascăl, Reghina. 2008. Christine de Pizan Essays. Timişoara: Editura Universităţii de Vest. Duby, George and Perrot, Michelle. 1992. A History of Women in the West. Silences of the Middle Ages. London: Harvard University Press. Elshtain, J.B. 1997. Public Man, Private Woman - Women in Social and Political Thought. New Jersey: University Press.

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Françoise Argot-Dutard

Abstract

From the Middle Ages to the 20th century, the French language spread throughout Europe and all over the world, especially in Africa and in America, due to the different waves of colonisation. But this growth is compromised and even challenged within the French territory. We will thus aim at analysing the reasons of both the traditional expansion and the recent regression of the French, but we will also consider ways of curbing this movement. In order to do so, one has to defend French, in a world divided among different languages supported by economic power and cultural influence forged over the years, and therefore illustrate it and make it shine in order to better strengthen it.

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Mădălina Calance

February 23 2014) Case, P.F. The Great Seal of the United States. Its History, Symbolism and Message for the New Age, Builders of the Advtum , California, 1976. Cohen, A. Two-Dimensional Man. An essay on the anthropology of power and symbolism in complex society. University of California Press, 1976. Darnton, R. The Business of Enlightenment, A Publishing History of The Encyclopedie, 1775-1800.The President and Fellows of Harvard College, 1979. De Poncins, L. La Franc-Maçonnerie d'après ses documents

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Rajkumar Singh

Abstract

It is in the name of Islam that the country has created an image of being the most potent source of religious terrorism, which poses a threat to peace and stability in large parts of the globe. This conception of a Pakistani ideology and Pakistani identity based on Islam was put forward by the religious circles rather than the founding fathers of the nation. At the time of independence even the secular ideologists were also looking at Islam as the key symbol which consolidated the newly born and somewhat anomalous nation. The motive force for Pakistan came largely from the middle class Muslims of North India, many of whom had been educated at Aligarh. At some level, they identified with the ideas of Syed Ahmad Khan and Mohammad Iqbal along with the leaders of Muslim League including Mohammad Ali Jinnah. They all thought sincerely about the application of Islamic principles, but they certainly did not regard the movement for Pakistan as an effort to re-create some kind of a “golden age” in Islam or to re-establish Wahabiism. Over the years the social fabric of modern Pakistan underwent a radical change towards Islamisation and militarization. The paper aims to study the changes in Pak society, it however, is beneficial in studying any pro-religion society whose ruler, too, is committed to do the same way and play a significant role in changing social character of the nation like Pakistan.

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Richard Oko Ajah

Abstract

Nationalism has become a contested construct because scholars doubt its ideological authenticity and global migratory consciousness, which promotes transcultural / transnational identity, and problematizes its raison d’être. Though Abouet and Oubrerie’s graphic novel could be read as a portrayal of the emerging urban center and its postmodern identities, this study rather investigates how Aya de Yopougon galvanizes juvenile nationalistic consciousness through age-long African communal identity. Using the postcolonial theory, the paper argues that the epistemology of nationalism, as a forerunner of nationhood, has been inherently encapsulated in African communal identity as manifested in the lives of middle-class dwellers of Yopougon, a suburb of Abidjan. It further deconstructs the symbolic Eurocentric paradigms of nationalism because nationalistic consciousness is located in the African definition of “family” and “community” revealed in the setting of Yopougon which contrasts with other spaces that bear the emblem of nationhood in the novel. Yopougon is not Anderson’s “imagined community”; its inhabitants reflect African communal identity that is located in gender complementarities and civic interdependence. The paper concludes that communalism could be an African brand of modern nationalism, used to develop the nationalistic and communalistic consciousness of the Ivorian youths who are faced with crude realities of a postcolonial society.

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Brîndușa Grigoriu

’affect au Moyen Âge. Autour de l’anthropologie affective d’Aelred de Rievaulx , Caen: Publications du CRAHM. Buschinger, D (ed) (1990). L’Idée de bonheur au Moyen Âge . Actes du colloque d’Amiens de mars 1984, Göppingen: Kümmerle. Calin, W. (1989). “ Amadas et Ydoine : The Problematic World of an Idyllic Romance”. Continuations: Essays on Medieval French Literature and Language In Honor of John L. Grisby , eds. Norris J. Lacy, Gloria Torrini-Roblin. Birmingham, Alabama: Summa Publications. 39-49. Duby, G. (1996 [1988].) Love and Marriage in the Middle