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Com a participação do telefone celular no cotidiano de boa parte da população mundial têm-se uma prótese que amplia espaços, tempos, e formas diferenciadas de significação, a partir de um mecanismo que possibilita a produção de significados nos diversos apetrechos nele hibridados. Surgem então espaços comunicacionais nos quais diversas relações se efetivam. Os sentidos produzidos a partir do aparelho, então, passam a reproduzir o mundo de seus usuários. Nesses espaços celulares é possível assemelhar-se, graças à democratização das tecnologias disponibilizadas para todos, ou diferenciarse e, conseqüentemente, simbolizar a desigualdade. Têm-se, com isso, o instrumento celular como reprodutor de desigualdade. / With mobile participation daily next to part of world population, we have a protease that augmenters spaces, times, and different structures of significance, also for numerous hybrids device him. Arise communications spaces where several possibilities of relationships. The signification produces whit that device reproduces the world of the people. In this cell phone spaces is possible resemble or disagree, and with this, to represent the inequality. We have therefore the cell phone reprinting this inequality.

It is well known that the human immunodeficiency virus (HIV) and acquired immunodeficiency syndrome (AIDS) have affected millions of people throughout the world and continues to affect people on a day to day basis. In Africa, sub-Saharan Africa is the most affected. Malawi, one of the poorest countries in sub-Saharan Africa is no exception to the growing trend and severity in HIV prevalence (Kalipeni& Ghosh, 2006).Like many countries in Africa, cultural practices in Malawi have been criticised as contributing to the spread of HIV and AIDS (Mwale, 2008). In recent years it has been recognised that in order to understand the spread of HIV and AIDS it is imperative to address the economic, social, cultural and political issues that lead to the contraction and spread of the virus. Hence there is a growing realisation that more effective prevention strategies in response to HIV and AIDS should focus on traditional, cultural, medical and political beliefs and practices as well as perceptions of individual risk to HIV and AIDS (Lwanda, 2005).The proposed research seeks to explore the perceptions of Malawians in the role and implications that cultural practices play in promoting HIV infections in Malawi. A sample of 17 people representing both genders from three tribes, namely the Yao, Tumbuka and Chewa participated in the study. Participants were purposively selected on their knowledge of cultural practices and in their being members of the tribe that was investigated. The research study was qualitative and a case study research design was applied. Data was analysed using thematic content analysis. The findings were therefore organised according to themes. The findings were that a number of cultural practices of the Tumbukas, Chewas and Yaos play a role in HIV and AIDS infections. Some of the cultural practices that were identified included wife inheritance, polygamy, initiation ceremonies, the practice of fisi(hyena), the practice of kulowafumbi(wiping of dust) and traditional marriages. The study found that cultural practices accompanied by lack of education, poverty, gender inequalities, lack of condom use and peer pressure among the youth promotes risky behavior that often leads to HIV transmission and prevents behavioural change. It was identified that it would be beneficial to educate elders of the community and influential people about HIV so that they could teach community members about the link between HIV and AIDS and cultural practice, and to find alternative ways to ensure that the cultural practice is safer, such as encouraging people to test before they practice wife inheritance. This study hopefully has the potential of contributing to knowledge and awareness in the fields of social development and social work on the role that cultural practice plays in promoting risky behaviour,which leads to contracting HIV infection among the Chewa, Tumbuka and Yao tribes. These findings could be useful in the creation of cultural-specific intervention programmes that are aimed at curbing HIV infection in Malawi and in many African countries where similar cultural practices are practiced.

This study is concerned with the way in which discourses of the Other are deployed in the media's narrative constructions of national imaginary. Operating on the assumption that news provides techniques and devices which enable the nation and its Other to be narrated and imagined, the analysis focuses on the structures and processes by which Japan is constructed in the news stories in some Australian and Chinese printed media. The analysis finds that othering is a dynamic and complex process engaged in by both the East and the West, for purposes of both cultural domination and cultural negotiation, and to serve both external and domestic political ends. The study shows that what seems to be an essential distinction between the Orient, or the East, and the Occident, or the West, in the discourses of the Other is constantly shifting, fluid and context-specific. The investigation points to the need of forsaking a framework of understanding media and identity which is based on a truth vs propaganda, or information vs entertainment dichotomy, and adopting an approach that takes into account the particularities of the cultural practices of each media system / Doctor of Philosophy (PhD) (Media and Cultural Studies)

The aim of this study is to analyze the impact of national culture on organizational culture across borders from a cultural dimension approach. In order to find out how the national culture of a company's host-country impacts the organizational culture throughout the company, we examine Swedish companies that have established business in a culturally distant nation, namely India. A multiple case study is used for this research that includes qualitative data gathering from 7 interviewees from the Swedish companies Sandvik AB and Elekta AB. The main criterion of selecting the interviewees was to find people who have first-hand experience from both the Swedish and the Indian working environment. The study shows that national cultural values seem to be an unchangeable, nontransferable property, but that organizational culture practices can be learned, adopted, and thus transferred. The research indicates that personal interaction could be the key element in adopting foreign culture element; in this case, supervisor-subordinate relationship styles and attitudes towards rules. This study contributes to the literature by shedding light on the process, how elements from a company's home-country national culture can be transferred to overseas facilities through company practices and personal interaction. Future studies are recommended to address the topic in different settings and also by using longitudinal quantitative methods.

Com a participação do telefone celular no cotidiano de boa parte da população mundial têm-se uma prótese que amplia espaços, tempos, e formas diferenciadas de significação, a partir de um mecanismo que possibilita a produção de significados nos diversos apetrechos nele hibridados. Surgem então espaços comunicacionais nos quais diversas relações se efetivam. Os sentidos produzidos a partir do aparelho, então, passam a reproduzir o mundo de seus usuários. Nesses espaços celulares é possível assemelhar-se, graças à democratização das tecnologias disponibilizadas para todos, ou diferenciarse e, conseqüentemente, simbolizar a desigualdade. Têm-se, com isso, o instrumento celular como reprodutor de desigualdade. / With mobile participation daily next to part of world population, we have a protease that augmenters spaces, times, and different structures of significance, also for numerous hybrids device him. Arise communications spaces where several possibilities of relationships. The signification produces whit that device reproduces the world of the people. In this cell phone spaces is possible resemble or disagree, and with this, to represent the inequality. We have therefore the cell phone reprinting this inequality.

Magister Legum - LLM / The aim of the study was to assess Zimbabwe‘s legal response to gender-based violence that can be to traditional cultural practices. First, most traditional cultural practices in Zimbabwe are discriminatory towards women and girls; the study has therefore shown the link between gender-based violence and traditional cultural practices. Second, it has been shown that the recognition of the right to culture by international and regional instruments is subject to non-violation of human rights. Third, the min-thesis has also established that in complying with its international obligations on the protection of women from gender-based violence linked to traditional cultural practices, Zimbabwe has enacted a plethora of legislation. More importantly, the study has also proven that despite these legal initiatives, gender-based violence linked to traditional cultural practices still continues. This mini-thesis has, among other factors, highlighted the following as shortfalls in legislations passed to address this problem: poor enforcement of these laws; Zimbabwe‘s hybrid legal system where customary law operates in conjunction with civil laws; weak wording of some pieces of legislation, such as legislation that deals with marriage rights for women married under customary law; and that most women, especially those in rural areas are not fully equipped with the knowledge of the different pieces of legislation that have been put in place to protect them from such violence.