Jean Valjean

No romance Os Miseráveis, escrito por Victor Hugo no século XIX, o Bispo Myriel é representado como agente da transformação espiritual do protagonista. Sua importância legitima-se após ter sido roubado por Jean Valjean, sendo a indulgência com que reage o dispositivo que reorientará a vida daquele maltrapilho recém-liberto da prisão. Na mente do transgressor, o êxtase mental que se segue ao indulto deflagra intenso fenômeno: o redimido incorpora seu redentor. A partir desses fatos, este estudo, por meio da leitura, análise e pesquisa bibliográfica, tem por objetivo compreender e refletir sobre a representação do fenômeno ocorrido com Jean Valjean. O percurso teórico realiza associações sobre propriedades espirituais da literatura, tomando como base a dupla horaciana “duci e utile”, a função de humanização da literatura e a instância da memória. Observa-se que a obra ultrapassa a natureza estética, propiciando o estabelecimento de relações psíquicas associadas à visão de mundo e ao movimento da sensibilidade.

The dilemma of instructional language in education: The case of Ghana

According to Victor Hugo (1802–1885), “He who opens a school door, closes a prison”. This powerful statement demonstrates the importance of school in the development of a nation and the lives of individuals. It has been proven that the language used in early childhood education has an impact on the cognitive development and learning achievement of children in their educational arena. Most countries in Africa are still discussing the language to be used as a medium of instruction in their educational system. Ghana, which is known as a multilingual society with over 80 languages is not excluded from this controversy. The language policy of education in Ghana has had a complex history since the colonial era. The question of international schools in Ghana is critically examined; most of these schools do not teach any of the Ghanaian languages, but a foreign language. Ghana, however, has been a strong advocate of the so-called African personality and the use of English as the medium of instruction is in overt opposition to this ideology. The argument about which language to be used as a medium of instruction in Ghanaian Schools has been going on for a long time without coming to a specific conclusion.

Ruina/basural: Lógicas temporales y espaciales de la ciudad de La Paz en Saenz y Viscarra

This article analyzes spatio-temporal logics in the representation of the city of La Paz in Imágenes Paceñas by Jaime Saenz and the urban chronicles of Víctor Hugo Viscarra. Juxtaposing the concepts of chrononormativity and queer time, it explores how linear temporal logic remains insufficient for the understanding of the city and its inhabitants in the two narrative projects. The article postulates that the marginal spaces of architectural ruins and garbage dumps, and the marginalized people who inhabit queer space-time are key to “revealing the hidden city” and understanding its contradictory place in the national narrative and space.

The Global Religious Imagery of the Cult of Duc Cao Ðài

"In 1926, in Tây Ninh province, about 100 km away from present day Ho Chi Minh City, a new spiritual movement was born, aiming at the symbolic unification of all the world’s major religions into one. Its hierarchical structure resembles Roman Catholicism while on the other hand integrating elements from Christianity, Buddhism, Taoism and Islam. Besides worshipping the prophetic figures of the world major religions (Jesus Christ, Buddha and Mohammed), the Cao Đài claim to have communicated in spiritist séances with secular western and eastern literary, historical and political figures such as William Shakespeare, Victor Hugo, Jeanne D’Arc, Sun Yat Sen, Vladimir Lenin and the Vietnamese poet and prophet Nguyễn Bỉnh Khiêm, worshipping some of these (but not all) as saints. Within the present article, I aim at analyzing the syncretic religious imagery of the Cao Đài and discuss the manner in which they construct their religious narrative as well as worldview."

ENTREPRENEURIAT INNOVANT AU MAROC : MENACES &OPPORTUNITES

Entrepreneurship is the spearhead of market economies (OECD, 1998) whose actor is considered as a maker of projects (according to Cantillon 1755), or even an engine of capitalist dynamics (according to Schumpeter 1911). He is also an opportunity finder who, despite the uncertainty and risk, enthusiastically spots profitability activities. It is clear that entrepreneurship represents a boon for developing countries by injecting new impetus into economic growth. He promises to limit poverty without limiting wealth (Victor Hugo) and to reduce the social and economic gap. Morocco has made significant progress in a perspective that aims to mark the ground for a better valuation of the entrepreneurial act. However, the effectiveness of these efforts appears to be limited by a lack of financial motivation among researchers and the absence of a risk culture of our financial institutions. Also, the economic valuation of knowledge remains far behind compared to the immediate concerns of national university researchers who invest their time and knowledge in basic research. In Morocco, entrepreneurs suffer from the lack or the inadequacy with their aspirations of the means and actions mobilized that do not benefit from fundingup to the requirements of the project carried, a sine qua non conditions for the creation of innovative companies, meeting their ambitions. Is the Moroccan entrepreneurial context well thought in order to help develop and enhance the innovation potential of the country? Is it able to attract and enable innovative entrepreneurs? Our aim is to explore both the entrepreneurial ecosystem and the different interactions it can have,in the Moroccan context,with an innovative entrepreneurial approach, while paying particular attention to the bottlenecks in the process of creating a business, that may underminetake-off opportunities for entrepreneurial activity.

Revisión de datos paleomagnéticos de flujos de lava asociados al Campo Volcánico Michoacán Guanajuato: implicaciones sobre el comportamiento del campo magnético terrestre durante el Plio-Cuaternario

La disponibilidad de edades radiométricas para el Campo Volcánico Michoacán-Guanajuato permite obtener un registro detallado de las variaciones del campo magnético de la Tierra durante los últimos 5 Ma. En el presente trabajo, analizamos 112 direcciones paleomagnéticas confiables respaldadas por igual número de edades radiométricas absolutas. Luego de descartar las polaridades geomagnéticas transicionales siguiendo el criterio de paleolatitudes menores a 45°, se calcularon las direcciones paleomagnéticas medias globales. En términos generales, se observa que la dirección media concuerda, dentro del intervalo de incertidumbres, con las direcciones paleomagnéticas esperadas obtenidas según los polos de referencia Plioceno-Cuaternario. La tasa de variación secular, estimada a través de la dispersión de los polos geomagnéticos virtuales calculados, y la anomalía de inclinación coinciden con los modelos de distribución latitudinal reportados para la latitud de 20° N. Un hallazgo interesante, resultado de esta compilación de direcciones paleomagnéticas, es la posible evidencia de eventos geomagnéticos relativamente cortos o excursiones dentro de los Crones de Matuyama y Brunhes, los cuales pueden ayudar a refinar la escala de tiempo de inestabilidad geomagnética. Además, se presenta una compilación inédita y una descripción minuciosa de más de 1000 aparatos volcánicos realizada por el Dr. Víctor Hugo Garduño Monroy que, sin duda alguna, servirá como una guía para los estudios paleomagnéticos durante las siguientes décadas.

Repurposing Romantic Drama in Late-Nineteenth-Century Egypt: Najīb al-Ḥaddād’s Arabizations of Victor Hugo

At the end of the nineteenth century, Najīb al-Ḥaddād adapted two dramas by Victor Hugo for The Egyptian Patriotic Troupe. Al-Ḥaddād rewrote Hugo’s Hernani as Ḥamdān, transferring the story from the Spanish court of 1519 to Andalucía under ‘Abd al-Raḥmān II. Les Burgraves became Tha’rāt al-‘arab (Revenge of the Arabs), and transformed from a play about Barbarossa and the Holy Roman Empire into a play about a pre-Islamic Lakhmid king’s struggle to restore unified Arab rule in the Arabian peninsula. I argue that Al-Ḥaddād’s adaptations anachronistically placed modern ideas in the Arab past—characterizing shūrā as the election of leaders, using sha‘b to mean a sovereign people, and calling for Arab cultural unity and revival. Al-Ḥaddād’s adaptations transformed the nationalism of Hugo’s drama into calls for Arab solidarity. In producing these plays, The Egyptian Patriotic Troupe embodied an Arab past overlaid with modern communal identities.