Syftet med den här studien är att genom kvalitativa intervjuer öka förståelsen för sociala faktorer som föreligger när man lämnar en religiös församling. Vårt främsta fokus har varit att se vad känslan av tillhörighet har för betydelse i en utgångsprocess. Men vi berör även andra sociala faktorer som spelar in när tvivel uppstår hos medlemmen och som sedan resulterat i att hon velat lämna församlingen. Vi har intervjuat personer som har varit medlemmar i Jehovas Vittnen och Livets Ord. I syfte att öka förståelsen för den problematik som en utgångsprocess kan innebära har vi i vår analys använt oss av Vanessa Mays (2013) teori om tillhörighet, Eric Fromms (1994) teori om flykt och Scheffs (1994) begreppspar Skam-stolthet.   Med en deltagande observation och 8 halvstrukturerade intervjuer har vi närmat oss ett känsligt ämne och studerat sociala faktorer som påverkar att man vill lämna en religiös församling.   Resultatet visar bland annat att tillhörighet och organisatoriska faktorer av social karaktär har stor betydelse i en utgångsprocess. Det visar sig att strikta regler och livsvillkor fått medlemmar att börja tvivla på församlingen och dess organisationskultur. Gemenskap och skamkänsla är sociala faktorer som vi sett ingår i församlingarnas organisatoriska utformning och som visat sig påverka vägen ur kyrkorna. / The purpose of this study is that through qualitative interviews increase understanding of social factors that exist when leaving a religious congregation. Our primary focus has been to see what the feeling of belonging is significance of an exit process. But we also affects other social factors that come into play when doubt arises in the member which then led her to leave the congregation. We have interviewed people who have been members of the Jehovah's Witnesses and the Word of Life. In order to increase understanding of the problems that an exit-process may contain we have in our analysis used the Vanessa May's (2013) theory of belonging, Eric Fromm's (1994) theory of flight and Scheff's (1994) concept couple Shame/pride. With one participant observation and 8 narrative interviews we have approached an sensitive subject and studied the social factors that influence the desire to leave a religious congregation. The results shows that belonging and organizational factors of a social nature is of great importance in an exit-process. It turns out that strict rules and conditions of life had members begin to doubt the assembly and its organizational culture. Community and shame are social factors that we have seen is included in the parishes organizational design and proven to influence the way out of the churches.

The aim of this essay is to examine the ambivalence that I consider work of solidarity carried out from majority position to be associated with, and whether it makes sense to understand the relationship between majorities and minorities involved in this work by using the concepts of race and whiteness. Through Ruth Frankenbergs work on white women and race I consider whiteness to be a racialized position, and through Sara Ahmeds phenomenology of whiteness, which describes racialization as made through the orientation of bodies, I investigate how this racialized position is shaped and maintained by the solidarity work. The study is based on qualitative interviews with four White women engaged in two organizations that works on integration of female immigrants through creating jobs in a cooperative and through educating in national and familial democracy. The work of solidarity told of by the interviewees seems to produce racialized notions about immigrated people of color, which acts as a counterpart to the whiteness that the interviewees themselves possess. At the same time, the work also challenge this binary division, especially by incorporating the non-white women in what in this essay is called "the white world". / Uppsatsens syfte är att undersöka de ambivalenser som jag utgår ifrån att det solidariska arbete som bedrivs från en normativ majoritetsposition är präglat av och huruvida det är meningsfullt att förstå relationen mellan majoriteter och minoriteter involverade i detta arbete med hjälp av begreppen ras och vithet. Genom Ruth Frankenbergs studie av vita kvinnor och ras förstår jag vithet som en rasifierad position, och genom Sara Ahmeds "vithetens fenomenologi", som beskriver rasifiering som kroppars orientering mot varandra, undersöker jag hur denna rasifierade position skapas och upprätthålls genom solidaritetsarbete. Studien baseras på kvalitativa intervjuer med fyra vita kvinnor engagerade i två olika organisationer som arbetar med integration av den strukturella kategorin "immigranter som är kvinnor", dels genom att driva ett kooperativ där personer ur denna kategori kan söka arbete och dels genom att utbilda samma kategori människor i nationell och famijär demokrati. Det solidariska arbete som intervjupersonerna berättar om tycks skapa rasifierade föreställningar om icke-vita immigranter, vilka fungerar som motbild till den vithet som intervjupersonerna själva besitter. Samtidigt utmanar arbetet också den binära uppdelningen mellan vit och icke-vit, inte minst genom att inkorporera de icke-vita kvinnorna som deltar i organisationerna i vad som i uppsatsen kallas för "den vita världen".

In asking ‘How do queer Palestinian womyn ‘queer’ Palestinian identity”, the present research focuses on the various forms of traditional, narrative, and creative resistance practices of Palestinian womyn who challenge the following three narratives: 1) the national narrative which tags ‘queer’ as ‘Other’ and which posits the national movement at the top of the hierarchy of struggles; 2) the colonial narrative which is sustained by the Israeli public relations campaigns aiming to portray Israel as a modern, progressive, safe gay haven for queers, in opposition to a Palestine and Arab World which are said to be integrally homophobic, barbaric, regressive, etc. in an attempt to ‘pinkwash’ the occupation; and 3) the neocolonial narrative in which Western and Israeli Jewish queer movements reproduce colonial dynamics in their attempt to ‘save’ Palestinian queers who are deemed to be powerless, voiceless victims in need of saving.

This thesis aims to provide a critical evaluation of the Third Way and its reflections on Turkish politics. The Third Way emerged in the late 1990s with a claim to provide an alternative both to the old social democracy of welfare state period and to neo-liberalism. Based on a specific account of the radically changed world, the Third Way has maintained that the new conditions have rendered the old conceptualizations, as well as the old political positions, invalid. In this sense, this thesis argues that the re-definitions of the state and society relationship, the citizenship and the global order that the Third Way theory pursue have become the hegemonic notions of the current political context. It also claims that the Third Way can be considered as a product of the common attempts maintained by various approaches to complement the competitive market mechanism with social solidarity based on a socially inclusive strategy. The reflections of the Third Way on current Turkish political atmosphere are assessed in the thesis as further proofs of the hegemonic position that the Third Way occupies.

The essay is about pensioners who are working out at a gym. My starting point is the research program "Culture of ageing” and the theory that pensioners in the post- and late modern society conquer new potential areas. I am studying the meeting between pensioners and the gym. How the pensioners conquer the gym, relate to their training and what makes them stay after the first introduction. The essay also touches on how the gym profiles themselves in their marketing and adapt at the equipment and training environment to meet pensioners' needs. The essay also touches on how previous research, social norms and pensioner organizations, have influence on decisions and choices about the gym work out of pensioners. Individual discretion against creation of norms and perceptions of a good old age. Aging actively is a standard but this standard is in an ongoing negotiation of an ever faster-accelerating process.

Also published as author's dissertation--Westfälisches Wilhelms-Universität Münster, 2005. / Includes bibliographical references (p. [191]-198).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1997. / Includes abstract and vita. Includes bibliographical references (leaves [226]-237) and index.

Thesis (Ph. D)--University of Washington, 2008. / Vita. Includes bibliographical references (leaves 189-205).

Thesis (M.A. (Political and International Studies))--Rhodes University, 2005. / A thesis submitted in partial fulfilment of the requirements for the degree of Masters of Arts.

Submitted by FRANÇOISE WILHELM FONTENELE E VASCONCELOS PACHECO null (bragafontenele@yahoo.com.br) on 2016-05-10T12:36:04Z No. of bitstreams: 1 TESE FINAL - FRANÇOISE FONTENELE - 2016.pdf: 9576585 bytes, checksum: f8be0de87259129b0cfb98f3dd319f19 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-05-13T11:47:19Z (GMT) No. of bitstreams: 1 pacheco_fwfv_dr_rcla.pdf: 9576585 bytes, checksum: f8be0de87259129b0cfb98f3dd319f19 (MD5) / Made available in DSpace on 2016-05-13T11:47:19Z (GMT). No. of bitstreams: 1 pacheco_fwfv_dr_rcla.pdf: 9576585 bytes, checksum: f8be0de87259129b0cfb98f3dd319f19 (MD5) Previous issue date: 2016-02-19 / Os Bancos Comunitários de Desenvolvimento são uma alternativa para a exclusão financeira, além de funcionarem como agentes impulsionadores do crescimento de pequenos territórios, quando devidamente configurados e entendidos dentro da perspectiva da Economia Solidária. No Brasil, a exclusão financeira ainda esta presente na forma de “sub bancarização”, principalmente nos pequenos municípios. Entre os prejuízos dessa, a falta de acesso ao crédito e aos demais serviços financeiros, provoca muitas vezes uma migração da renda dos municípios desprovidos desses serviços para outros, que os possuam. Isso provoca a diminuição da circulação de dinheiro nos municípios “sub bancarizados” e compromete o comércio local. O município de São João do Arraial-PI tem em 2007 a implantação do Banco Comunitário dos Cocais, uma ação mediada pela ação política local e apoiada pela maioria da população. A atuação do Banco no município proporcionou ganhos relativos ao alcance de serviços financeiros e acesso ao crédito solidário de “consumo”, por meio da moeda social “Cocal”, possibilitando maior circulação do dinheiro no município. Assim, este trabalho objetiva identificar as representações sociais construídas pela população e representantes de empreendimentos locais de São João do Arraial-PI, acerca da atuação do Banco dos Cocais no município, bem como a inserção deste por meio da moeda social “Cocal”. Para tal, fez-se pesquisa analítica-descritiva, utilizando-se de formulários, com os quais entrevistou-se 99 representantes de empreendimentos locais e 326 sujeitos constituintes da população. Para o estudo das representações sociais utilizou-se da análise de conteúdo (BARDIN, 2011) e da estatística com o auxílio do programa Statistical Package for the Social Sciences - SPSS. A construção territorial do município foi realizada por meio de pesquisa em documentos e entrevistas com moradores antigos. O trabalho mostrou que o Banco dos Cocais tem sua representação social fortemente ancorada na imagem de um correspondente bancário, muitas vezes sendo solicitado a agir como tal. A figura do Banco está mais representada na expectativa de benefícios individuais, em detrimento dos coletivos, o que prejudica a construção do território solidário. Este, por sua vez, ocupa uma dimensão espacial efetiva, em termos numéricos, mas ainda insuficiente em termos qualitativos, no sentido da compreensão do ideal de um Banco Comunitário. / The development of community banks are an alternative to financial exclusion fleeing the bank traditional model of the National Financial System (SFN), boosters and agents growth of small territories, when properly configured and understood from the perspective of Solidarity Economy. In Brazil, financial exclusion is still present in the form of "sub banking", especially in small municipalities. Among the losses that the lack of access to credit and other financial services, often causes a migration of the income of municipalities deprived of financial institutions for others that have, causing poor circulation of money in the city and committing local businesses . The municipality of São João do Arraial-PI has in 2007 the implementation of the Community Bank of Cocais, an action mediated by the local political action and supported by the majority of the population. The activities of the Bank in the city provided gains for the achievement of financial services and access to mutual credit, offered in form of "consumption" through social currency "Cocal", allowing greater circulation of money in the city. This work identified the social representations built by the population and representatives of local enterprises of São João do Arraial-PI, about the role of the Bank of Cocais in the municipality as well as the insertion of this through social currency "Cocal". The research is analytical and descriptive, and used forms, with whom was interviewed 99 representatives of local enterprises and 326 subjects constituents of the population. For the study of social representations we used content analysis (Bardin, 2011) and statistics with the help of Statistical Package for Social Sciences - SPSS. The territorial construction of the city was carried out through research on documents and interviews with former residents. The work showed that the Bank of Cocais has its strongly anchored social representation in the image of a correspondent bank, often being asked to act like it. The figure of the Bank is more represented in anticipation of individual benefits, the collectives. The social currency is accepted by all municipal trader, and only 7 people in the population do not use it. Thus having a penetration of 100% in the municipality, but keeping restrictions on its use, by some.