In this dissertation, I look to contemporary menopause management in the Southwest, United States, as an ideal case study of the 'real world' negotiation of a widespread contemporary conundrum--characterized by discourses of risk, proliferation of information and choice, chronic doubt, and personal responsibility for decision-making. While there have been previous studies of menopause in the US, this circumstantial ethnography seeks to understand contemporary menopause management in an era characterized by a massive shift in the biomedical risk discourses about menopause, the explosion of therapeutic choice in a burgeoning pluralistic health care environment, and the broad expansion of women's identities, body projects, and life priorities over the last several decades.I report on fourteen months of ethnographic fieldwork conducted in 2007 and 2008 with menopausal women and health care providers in the southwestern US. Research components included ethnographic interviews (N=60) and focus groups (6 groups with 27 participants) with midlife women, interviews with health care providers across a range of therapeutic modalities (N=20), and observation of emerging discourses of menopause in science, media and marketing.This dissertation illustrates that contemporary menopause management is a recursive process characterized by the ongoing re-evaluation of the impact menopause is having on one's life--in context. Participants described the unfolding of the lived-experience of menopause over time--even years beyond the end of menstruation. Risk discourses are not embodied en masse but reflect the concerns most salient in women's lives. While women access various expert and lay resources, they favor personal experts--sources deemed professionally sound and personally relevant--and their own embodied knowledge. For their part, health care providers described themselves as "normalizing" menopause and practicing patient-centered care aimed at empowering women to make their own decisions about how to manage menopause. Lacking an ideal choice, women make provisional treatment decisions that resonate with their current menopausal subjectivity. Despite abundant options, menopause management is increasingly stratified, with some able to access more information resources and afford more extensive decision-support. Among women with severe symptoms, bioidentical hormone therapy--productively positioned between biomedicine and complementary/alternative medicine--has emerged as a popular harm reduction strategy.

In an analysis of literary and historical documents from the sixteenth to the early eighteenth centuries, Gender, Genre, and the Eroticization of Violence in Early Modern English Literature examines depictions of love, beauty, and desire and identifies within these discourses a rhetoric of violence. It explores how eroticized violence can be deployed to privilege male speakers and silence female voices. It also reveals, by pairing female- and male-authored works that make specific claims to represent gendered experience that early modern writers both recognized the mechanisms of violent representation as literary conventions and realized they could be deployed, exploited, resisted, fashioned to new ends. By integrating feminist psychoanalytic, film and architectural theories with literary analysis, this study demonstrates how spatial topographies in literary works can function as stimuli that provoke desire to turn violent. Gender, Genre, and the Eroticization of Violence ultimately identifies how this body of literature constructs and maintains genders and points to violence as a structural principle, bound by the hydraulics of subjectivity and cultural anxieties about gender, class, and literary production. Finally, this study identifies the residue of early modern ideas about desire and violence in the materials of our modern culture.

This study examines the role of place and ritual performance in the construction of subjectivities and social memories in relation to the 1890s Ghost Dance, a North American pan-Indian ritually-centered social movement that began in western Nevada and spread from the West Coast through the Great Plains during the last decade of the nineteenth century. This dissertation also explores efforts to alternatively preserve, promote, and eradicate practices representing two inherently contradictory spatial regimes, or ways of living as Beings-in-the-World. Such an analysis is done through the study of ritual and social responses to the spatial disruptions and collective identity ruptures evinced by Westward expansionism on the native peoples of the Great Basin and Colorado Plateau called the Numa. This research is designed to advance knowledge of Ghost Dance ceremonial sites and ritual praxis in the Great Basin and Colorado Plateau. This is done through the isolation of physiographic characteristics, performance characteristics, and cultural inscription practices contributing to the selection, valuation, and use of particular ritual settings for Ghost Dance performances. I hypothesized that three types of sites, World Balancing Places, Regional Balancing Sites, and Local Balancing Sites, or Regions of Refuge, were used for ceremonialism associated with the Ghost Dance among Numic people. Type I sites are ceremonial sites that were used consistently before the arrival of Euroamericans and continued to be used during the late nineteenth century for the performance of the Ghost Dances. Both World and Local Balancing Places are Type 1 Sites. Type II sites are defined as places that were selected as ceremonial sites after encroachment activities made the performance characteristics of Type I Sites nonviable. The social unit of the present analysis is the Great Basin and Colorado Plateau. The current methodological framework has been formulated with the intent of producing a holistic treatment of Numic ritual landscapes as evidenced in Ghost Dance ceremonial sites. To this end, I have adopted an intersubjective and iterative approach that utilizes performance and narrative studies, behavioral archaeology, cultural landscape studies, and phenomenology. This research aims to contribute to the theory and methodology underscoring National Historic Preservation efforts.

I argue that the bubonic tourist is a resistive and reflexive everyday character. I hypothesize that the bubonic tourist can generate spatial and temporal transgressions that sanction increased social agency and thereby transform our sense of subjectivity. By appropriating, cannibalizing, and carnivalizing social codes and modes of operation, I considered how communities are created through performance. I argue that by departing and arriving from the centre to the margins of a peer, social, and cultural genus—what Pierre Bourdieu calls habitus—marginalized individuals can both destabilize and inform demarcated and delimited categories. By performing and feeding back to social codes and norms experiences of the margins, the bubonic tourist creates fissures that engender self-reflexivity and meaning. I argue that, the bubonic tourist as a critical and creative practitioner can emancipate and empower the self and others. I considered how the bubonic tourist as an ethical individual is a member of a community that is created through performance. Finally, I considered how creative interventions might engender someone to transmogrify into the bubonic tourist and how as a methodology the bubonic tourist could have practical application. This study, seeks to outline the grounds in which instability can generate agency and a sense of self.

The modern principle of freedom of subjectivity sets a moral standard which radically departs from Aristotle’s doctrine of the mean: modern moral agents, exemplified by the rising middle class, are granted the right to develop extreme dispositions towards goods like honour and wealth. Given that Aristotle considers such goods divisible in the sense that when one person gets more another gets less―the basic definition of distributive injustice―it isn’t surprising that modern philosophers like Kant have trouble reconciling this right with duty to others. Failing to resolve this dilemma satisfactorily in ethical terms, Kant and others turn to aesthetics, but Kant, at least, takes no account there of moral agents’ interest in the actual existence of goods. In this respect, the alternative to the Kantian aesthetic response I document in my dissertation is more Stoic than modern. This response, the modern mediocre-artist narrative, features a mediocre artist who fails to achieve the new standard of distributive justice and a genius who ostensibly succeeds. Though other critics discuss the ethical dimension of mediocre-artist narratives, they don’t consider the possibility that the mediocre artist’s failure might be due to the ethical dilemma just described. They therefore tend to uphold uncritically the narratives’ negative judgments of mediocrity, ascribing the latter’s failure to egotism. By contrast, I examine the genius’ artistic efforts for evidence of a similar failure. Ultimately, I demonstrate that the genius does indeed fail, albeit less spectacularly, arguing on this basis that egotistical characterizations of mediocrity are unjust. But the mediocre aren’t the only victims: in “concealing” genius’ failure, mediocre-artist narratives ignore unmet claims on its fruits. Finally, I invoke Derrida’s notion of the “lesser violence” to outline a new genre that recognizes the unattainability of the modern standard of justice. I call this genre morally progressive, rejecting Jürgen Habermas’ view that freedom of subjectivity has hit a dead end, and that we must backtrack to a philosophical turning indicated but not taken by Hegel, namely, the path of intersubjective freedom.

This thesis seeks to uncover some of the cultural practices central to youth activist subcultures across three urban centres in Canada: Toronto, Montreal, and Vancouver. I undertake this work within the context of rising moral and state claims about the apparent need for ‘good citizenship’ to be exercised by young people, alongside a late modern relationship between liberalism, neoliberalism, and Canada’s history of class- and race-based exclusions. The theoretical framework bridges cultural and political sociology with youth cultural theory. It also draws heavily upon the work of feminist philosophers of agency and the state. The main methodology is ethnographic, and was carried out within a phenomenological and hermeneutic framework. In total, 41 young people, ages 13-29, were involved in this research. Participants self-identified as being involved in activist work addressing issues such as globalization, war, poverty and/or colonialism. The findings of this study suggest that the effects of the historical and contemporary symbol of the ‘good citizen’ are experienced within youth activist subcultures through a variety of cultural means, including: expectations from self and schooling to be ‘responsible,’ with its associated burdens of guilt; policing practices that appear to rely on cultural ideas about the ‘good citizen’ and the ‘bad activist’; and representations of youth activism (e.g. within media) as replete with out-of-control young people being punished for their wrong-doings. Wider effects include the entrenched impacts of class- and race-based exclusions, which manifest within youth activist subcultures through stylistic regimes of ‘symbolic authorization’ that incorporate attire, beliefs, and practices. Although findings suggest that many young people come to activism via a predisposition created within an activist or Left-leaning family, this research also highlights the relational means by which people from outside of this familial habitus can come to activist practices. Taken together, findings suggest that youth activism must be understood as a cultural and social phenomenon, with requisite preconditions, influences, and effects; that such practices cannot be disassociated from wider social inequalities; and that such effects and influences demand scrutiny if we are to reconsider the role of activism and its part in expanding the political boundaries of the nation-state.

<p>This thesis is a small scale in depth exploration into the perceptions of power held by eight Muslim women residing in the Cape Town Metropole area. Using a Qualitative Feminist approach the study aimed to explore and shed light on the multiple ways in which Muslim women negotiate, construct and co-construct agency, power and authority in their everyday lives. This study also sought to explore whether Muslim women who appear independent or empowered actually feel in control of their own lives / and how their ability to make choices is mediated by intersecting identities such as race, class, age, etc. The research highlights a number of emergent themes in which discussion of the women‟s views around education, finance, reproductive responsibilities, patriarchy, etc. takes place and also explores the ways in which the women contest and resist traditional cultural norms in their everyday experiences. Furthermore this study also sought to create a space where the researcher focused and refocused her gaze on the theoretical and epistemological aspects of her chosen method of enquiry in order to interrogate its merits and limits. Upon reflection the researcher also acknowledges that, similar to the participants, she also holds contradictory views on some of the issues discussed.</p>

The aim of this study is to examine how the public responds to the journalists’ use of subjectivity in the reporting of broadcasting news. The investigation is a qualitative study based on nine interviews with respondents in ages of 21 to 25 from different parts of Sweden. After showing five examples of news reporting with a subjective approach, the respondents gave their look on the use of subjectivity. The theoretical frame of the investigation is founded on the theory of framing (de Vreese, 2005; Entman, 1993) and the discussion concerning the terms objectivity and subjectivity (e.g. Westerståhl, 1972).   The investigation shows that the respondents saw the use of subjectivity in news reporting as something that made them able to connect and identify to the news and the journalist. It also showed that the news was made more comprehensible. The investigation, on the other hand, also showed that the respondents felt like the journalists made assumptions for them. Irrespective of the reaction, the investigation showed clear results of the fact that the respondents own values was an underlying factor in their stance to subjectivity.

In this paper, I have proposed a way of interpreting the philosophical subject of the Discours de la méthode that has remained relatively unexplored by contemporary commentators. By investigating the subjectivity that is expressed through Descartes’ use of architectural metaphors, I laid bare some of the difficulties inherent in its discursive structure, as well as suggesting that the cogito in fact repeats and inscribes itself into this structure. In this context, the metaphor of the road (or travel) takes a supplementary role in relation to the architectural metaphor, marking the very conditions of existence of the architectonic subject. The subject, in order that it may establish itself as ”pure” and ”independent” thought, is dependent on a certain ”forgetfullness”; that is, only by forgetting its constitutive dependence on the diversity and historicity that is signified by the metaphor of travel, can it establish itself as its own source. A history of philosophy which takes considerations of metaphors and other literary aspects as the center of its inquiry still needs to be written. This paper can be seen as an example of such an investigation.

Social networking sites (SNSs) are designed to cure loneliness and fill a void left by the lack of face-to-face communication in this digital age. Given the rapid growth rate and extensive popularity of social networking sites, my research aims to investigate the validity of widespread claims indicating that members of the millennial generation who have grown up on SNSs are increasingly narcissistic and self-obsessed because of their involvement on these sites. To address these claims, I turn to key insights borrowed from computer sciences and social psychology, inspired by the exemplary work of Sherry Turkle and ideas from Michel Foucault. I find that the digital subject is caught in a vicious circle of narcissistic attachment and panic insecurity, driven to constant self-surveillance and examination in a digital form of the modern panopticon where cybercitizens can be left feeling alienated and alone despite continuous connection to others online. / Graduate / 0723 / 0451 / 0615 / naomikoit@gmail.com