ResumeBeaucoup de facteurs contribuent a modeler la richesse culturelle d’une societe. Dans cette diversite se trouve une forme particuliere de loisir : les jeux traditionnels. Afin de comprendre la signification de la culture du loisir traditionnel du Nord de la France, nous avons mene une etude approfondie d’un corpus de 108 jeux traditionnels pratiques dans l’espace linguistique picard (ELP). Nous avons montre l’interdependance des differents traits de logique interne qui prennent en compte les joueurs et les rapports qu’ils entretiennent avec l’espace, autrui, le temps et les objets. Ces interactions mettent en exergue l’expression significative de la culture ludique regionale. Ces liaisons etroites entre les caracteristiques des jeux traditionnels et les traits de la culture nordiste conferent aux jeux un role fondamental dans la socialisation de ses acteurs. Les jeux traditionnels, a travers l’action motrice des adeptes constituent le miroir social refletant les attributs identitaires et culturels d...

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Les jeux et les hommes

Les loisirs de la tradition comme miroir d’une société

The internet has led to a new paradigm in interpersonal relationships, especially among the young. In this article, we analyse, from a theoretical and speculative perspective, the interaction of two agents in the phenomenon of communication: adolescents and photoblogs. A photoblog is a virtual tool that the young of between around thirteen and sixteen years of age have adapted to their needs to express ideas, feelings or fantasies. We believe that, in this setting, subjects can communicate in a space where they explore their inner me through representation, signs and symbols shown in the interface. Nowadays, adolescents live in an eminently visual context and, thus, it should come as no surprise that their actions and communication should centre on “the visual”, where the linear and foreseeable are superseded by speed, feedback and continuity. The formalisations are seen in the interface where the codes that the young themselves have created are used to reflect identifying traits through images. Thus, we believe that adolescents see photoblogs not just as the media, but also as the environment in which they can create identifying traits through virtual conversations with their peers in an uninhibited leisure setting, where they can play with their image in a process of socialisation.

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Adolescentes y fotoblogs: la construcción de la identidad mediante el juego

What is reality? What is illusion? This is the question continually posited by the poem. (1) Everything becomes relational, debatable, elusive, precarious ... Reality and the self become provisional, contingent, uncertain ... Everything is suspect, neither true nor false. (2) Mimesis raises issues of ontological uncertainty and epistemological issues of how to distinguish the genuine and the impostor, and how to deal with optical illusions that epitomize the deceptiveness of the material world. (3) From Plato onwards within Greco-Roman and Judeo-Christian cultures, thinkers like Paul, Plotinus, Gregory of Nyssa, Proclus, Dionysius the Areopagite, and John of Damascus asked what was the validity, indeed morality, of mimesis, and the role of representation and symbolism in art. Should it be about naturalistic imitations of physical entities, or about the transmission of 'more real' but inevitably diminished divine archetypes into the world of forms? (4) In any image, what hidden messages lay beneath the manifest? In and by itself mimesis indicates the shiftiness of the world, and thrusts before the perceiver the problematic relationship of original and copy. Nonnus's Dionysiaca is one work among many that wrestles with the conundrum of authenticity and imitation. Part of the purpose of this paper is to explore where this engagement leads. The essential argument is that the semiotic richness of the world that Nonnus creates discomforts rather than cheers when so many characters and objects appear, or really are, treacherous, indeterminate, misleading, and deceitful. The consequent atmosphere of mystery and puzzlement readily fosters perceptions of malevolent, inscrutable forces at work. Vigilance is everything, for in the Dionysiaca the ubiquity of visual and verbal misrepresentation, and the pervasive hiding, fakery, forgery, and illegitimacy, even though interspersed with instances of disguise and falsehood to assist people, create an atmosphere of distrust that easily darkens to paranoia. Just what this says about the author, his psyche, and his worldview is, however, impossible to specify. Ovid's Metamorphoses, to take a work similar to the Dionysiaca in numerous ways, projects a world of demonic, deceitful, shifting, cruel, and capricious deities who operate in an amoral, nightmarish, chaotic, and violent world of ceaseless change and instability, where landscapes may seem idyllic and alluring but prove to be dangerous traps for helpless, unsuspecting victims. (5) The relationship between substance and shadow, real and unreal, original and copy, is intrinsically challenging at the best of times, but becomes almost impossible to determine in a work where the fluidity and multiplicity of forms are emphasized. The potential for miscomprehension by readers, and the deception for characters within the narrative, increase significantly. As the diverse nature of his extant literary corpus suggests, however, there is more than one Ovid, and the Metamorphoses may, for example, represent a tendentious and artful piece of anti-Augustanism rather than the uncensored outpourings of Ovid's consciousness. (6) Regarding Nonnus, his interest in the nature of reality and the problems raised by mimesis may signify more than debt to centuries of pondering and polemic by his scholarly predecessors. It may have been sharpened by current theological controversies. Response to this activity alone would say something about Nonnus, while leaving the unreliable, shifty world he projects as an artefact uncertainly connected with the parent consciousness. As, apparently, the fifth-century C.E. author both of a compendious, sprawling, 48-book panegyric, and epic on a pagan deity innately antithetical to much that Christianity stood for, and of a verse paraphrase of the Gospel of John, critics have wondered how the same Nonnus wrote both works and, if he did, which 'author' came first: Was he a pagan who converted to Christianity or was he always a Christian, a bishop even, who grew up in Egyptian Panopolis close to desert ascetics and, finding the lure of pagan mythology irresistible, relished the prospect of challenging and surpassing the likes of Homer? …

Mimesis and Illusion in Nonnus: Deceit, Distrust, and the Search for Meaning

Considering the huge popularity of digital games, researchers of many knowledge fields and countries have been studying of using games for teaching and learning contexts. Games are considered an important instrument for learning, because they foster aspects like motivation, interactivity, collaboration and experience-based learning. In this same direction, enterprises, academic institutions and governments have been making efforts to develop digital games for teaching and learning, training and behavior change. Given the complexity and importance of educational games field of study, it is deemed important to develop educational games knowledge bases, which can promote knowledge sharing about educational games and the development of reference repositories of existing initiatives. Ontologies are a good expedient for knowledge modeling and for building knowledge bases. They are a tool used by Knowledge Engineering to create, organize, formalize, share, apply and refine the knowledge of a given domain. Therefore, this dissertation proposes an ontology model for representing any digital educational game with regard to their attributes. The model, which was developed using the Methodology for Ontology Development 101, uses concepts of the ELEKTRA ontology model for adaptivity in educational games as well as of the G/P/S serious games classification model to model attributes that characterize an educational game. Finally, an example application of the model is demonstrated by creating a knowledge base containing 5 existing educational digital games. Different queries from the knowledge base are demonstrated, from which results are responses to competency questions that define the scope of the proposed ontology model. It is expected that the model proposed in this dissertation contributes to research and development of educational games both in academia and in the organizational context.

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Les jeux et les hommes

Citations

Les loisirs de la tradition comme miroir d’une société

Adolescentes y fotoblogs: la construcción de la identidad mediante el juego

Mimesis and Illusion in Nonnus: Deceit, Distrust, and the Search for Meaning

Universidade federal de santa catarina programa de pós-graduação em engenharia e gestão do conhecimento

Géographies du vertige dans l'œuvre d'Enrique Vila-Matas

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