Thesis (Ph.D.)--University of Florida, 2005. / Typescript. Title from title page of source document. Document formatted into pages; contains 119 pages. Includes Vita. Includes bibliographical references.

Thesis (Ph. D.)--Ohio State University, 2007. / Title from first page of PDF file. Includes bibliographical references (p. 226-236).

Thesis (M.A.)--Villanova University, 2007. / Political Science Dept. Includes bibliographical references.

No description available.

Thesis (Ph. D.)--University of California, San Diego, 2009. / Title from first page of PDF file (viewed October 13, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references.

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No description available.

This thesis provides a general view of maritime Scotland from c. 10.000BP, the retreat of the last glacier of the Loch Lomond Stadial, until 1018AD, the first formal agreement upon the River Tweed as Scotland's southern border following the Battle of Carham. The thesis shows the importance of water upon the physical landscape and man's dependence upon water, and his ability to travel on it, to facilitate survival, social development, development of trade and to aid immigration throughout prehistoric and early mediaeval Scotland. Emphasis is given to the geomorphology of Scotland and the development of water transport throughout the time period covered.

O que estamos fazendo de nós mesmos?” é uma inquietação nietzschiana que percorre o decorrer desse estudo. Tal inquietação leva‐me a construir uma trajetória de pesquisa em que a tônica está em almejar compreender – a partir da perspectiva dos Estudos Culturais pós‐estruturalistas – como está se dando, contemporaneamente, a produção de si e dos ‘outros’ numa cultura tão marcada por discursos relacionados aos corpos. Para operacionalizar esse estudo o corpus refere‐se a comunidades do orkut, mais especificamente as comunidades Eu odeio gordas, Eu odeio gordas que se acham e No Food, assim como blogs presentes no ciberespaço que possam contribuir nas argumentações. A escolha de tal corpus deve‐se pelas peculiaridades da internet, as quais propiciam que sujeitos expressem mais abertamente coisas sobre si e sobre os outros. As discussões referem‐se, então, sobre: a) produções de si que, conectadas a discursos que envolvem normalizações corporais contemporâneas, envolvem aprendizagens que se dão a partir de elementos urdidos na cultura. São considerados, assim, o quanto a cultura intervém nos processos que envolvem sujeitos assujeitados a práticas de bio‐ascese, as quais são fruto de objetivações produzidas num entorno maior, o qual engloba o uso de técnicas para efetuações de aprendizagens para a produção do que nós estamos sendo; b) as tensões entre corpos ‘magros’ e corpos ‘gordos’ os quais trazem, consigo, um acirramento em práticas racistas, que envolvem a apartação e separação dos nomeados como ‘outros’, numa desenfreada busca pela ‘pureza’. O imperativo da saúde, nesse ínterim, também é assinalado como um produtivo locus para a criação dos nomeados como ‘diferentes’, tendo em vista que uma quantidade considerável de escritas sobre os ‘outros’ analisadas se apóiam em discursos advindos desse imperativo para marcar e demarcar quem são os ‘outros’; c) escritas que mostram o quanto certas situações cotidianas que envolvem a diminuição desse ‘outro’ marcado conforme a sua imagem corporal produz certos modos de sentir associados a escritas dolorosas, as quais mostram o tamanho do sofrimento que as nomeações produzem; d) o quanto a retomada da ética pode ser fecunda para a criação de modos de existências que resistam aos inúmeros imperativos dircionados a nós, tais como os ‘tirânicos’ imperativos relacionados aos corpos. Há, em suma, uma inseparabilidade entre as questões “o que estamos fazendo de nós mesmos?”, “o que estamos fazendo de nossos corpos?” e, ainda, “o que estamos fazendo com os ‘outros’?”. / What have we been doing of ourselves?” It is a Nietzschean’s concern that covers in the course of this study. Such concern leads me to construct a research trajectory in which tonic is the wish of understanding – from the Pos‐Structured Cultural Studies perspective – how it is been occurring, contemporarily, the production of oneself and of the ‘others’ in a culture so marked by speeches related to the bodies. In order to operate this study, the corpus refers to the orkut communities, more specifically to the I hate fat women communities, I hate fat women who are grasped and No Food, as well as blogs present in the cyberspace that may contribute to the arguments. Such corpus choice has to do with the Internet peculiarities, which provide subjects that express things about one and others more broadly. The discussions refer, then, to: a) productions of oneself that, connected to speeches that involve contemporary body normalizations, involve learning that happen since elements weaved from the culture. It is considered, therefore, how much the culture intervene in the processes that involve the subjects submitted to the bio‐ascetics practices, in which are objectivities fruit produced in a greater round, which approach the use of techniques for the learning effects to the production of what we are being; b) the tensions between the ‘thin’ bodies and the ‘fat’ bodies which bring, with themselves, the racist practices toughness, that involve the putting apart and the separation of the named ones as ‘others’, in a unbridled searching for the ‘pureness’. The health imperative, in the interim, is also assigned as a locus productive to the named ones creation as ‘different’, seeing that a considerable quantity of analyzed writing about the ‘others’ lean on speeches originated from this imperative in order to mark and demarcate who are the ‘others’; c) writings which demonstrate how certain routine situations that involve the decreasing of this ‘other’ marked according to its body image produce certain manners of feeling associated with the painful writings, which show the suffering amount that the naming produce; d) how much the ethics retaking may be fertile to the creation of means of existences that resist to the imperative numbers direced to us, such as the ‘tyrannical’ imperatives related to the bodies. There is, in summary, an inseparability among the questions “what have we been doing of ourselves?”, “what have we been doing of our bodies?” and, still, “what have we been doing with the others’?”