La thèse s’intéresse au quotidien de personnes atteintes de trouble neurocognitif (TNC) majeur, de type Alzheimer ou autre, au stade très avancé (qui ne sont plus en mesure de s’exprimer verbalement) et qui demeurent en Centre d’hébergement et de soins de longue durée (CHSLD). Mobilisant un cadre interactionniste, la thèse s’articule autour du concept de personhood, en tentant de saisir si et comment ces résidents vulnérables sont considérés comme des personnes à part entière. La conceptualisation du personhood qui est proposée se décline en trois dimensions : la reconnaissance du statut de personne; la reconnaissance d’une identité individuelle unique; et l’adaptation de l’approche d’intervention, centrée sur la personne. La méthodologie repose sur une approche ethnographique échelonnée sur 18 mois qui met à profit 3 sources principales de données: 1) une observation participante sous forme d’accompagnements individuels auprès de 8 résidents, totalisant près de 200 heures; 2) une documentation photographique des résidents accompagnés et de leur quotidien (plus de 80 photos); ainsi que 3) des entretiens semi-directifs auprès de 7 proches et de 13 membres du personnel.  Les résultats mettent en lumière un contexte organisationnel marqué par l’insuffisance de personnel et l’alourdissement des tâches, une réalité qui se traduit pour les résidents atteints de TNC majeur au stade avancé par des contacts sociaux qui se font rares en dehors des épisodes de soins. Le personhood de ces résidents est profondément marqué par l’incertitude et l’ambivalence des gens qui les côtoient au quotidien (proches et membres du personnel) quant à leur statut de personne - et même de « vivant ». La thèse propose une typologie de l’identité, qui se décline en diverses conjugaisons de l’« identité pré-diagnostique » (la personne qu’on a toujours connue) et de l’« identité actuelle », marquée certes par les pertes mais révélant aussi aux observateurs attentifs une personnalité et des besoins bien individuels.  La thèse permet d’alimenter les connaissances théoriques autour du concept de personhood à un stade avancé des TNC majeurs et de repenser l’intervention possible auprès de ces résidents en termes d’accompagnement et de présence. Elle aborde aussi la question de la fin de vie de ces citoyens, notamment en lien avec les réflexions sociales en cours autour de l’accès des personnes inaptes à l’aide médicale à mourir. / The thesis focuses on the daily lives of people with Alzheimer's or other types of dementia, who have reached the very advanced stages (no longer able to express themselves verbally) and who reside in long-term care homes (CHSLD). Mobilizing an interactionist framework, the thesis revolves around the concept of personhood, trying to grasp if and how these vulnerable residents are considered as persons in their own right. The proposed conceptualization of personhood includes three dimensions: recognition of a status as a person; the recognition of a unique individual identity; and the adaptation of the intervention approach, centered on the person. Methodology is based on an 18-month ethnographic approach that draws on 3 main sources of data: 1) participant observation in the form of individual pairing to 8 residents, totaling nearly 200 hours; 2) photographic documentation of accompanied residents and their daily lives (more than 80 photos); as well as 3) semi-structured interviews with 7 relatives and 13 staff members. Results highlight an organizational context marked by insufficient staffing and increased workload, a reality that translates into scarce social contacts outside the episodes of care for residents with severe Alzheimer's. The personhood of these residents are deeply impressed by the uncertainty and ambivalence of the people around them (relatives and staff members) about their status as a person - and even as "living". The thesis proposes a typology of identity in advanced dementia, which comes in various combinations of "pre-dementia identity" (the person we have always known) and "current identity", which is marked by losses but which can also reveal to attentive observers very unique personality and needs. The thesis contributes to theoretical knowledge around the concept of personhood in advanced dementia and to rethink possible interventions with these residents in terms of individual support and presence. It also addresses the issue of the end of life of these citizens, particularly in connection with the ongoing social reflections around the access of incapable people to medical assistance in dying.

Indiana University-Purdue University Indianapolis (IUPUI) / Since the King Abdullah Scholarship Program was initiated in 2006, more than 50,000 Saudi women are studying abroad. Each year hundreds of Saudi female students are returning every year from a study abroad experience from a western country. However, there is a lack of research examining their reentry experience and its effect on their re-adaptation and cultural integration. This study analyzes how the participants adapted the learned skills and communication style from the host culture to their home culture. Qualitative methods were used to explore the re-adaptation and cultural integration experience of the reentry experience. In-depth interviews were conducted with twelve returned Saudi female students. Grounded theory methodology was used to analyze the interviews, with Kim’s (2001) integrative theory of communication and cross-cultural adaptation (ITCCA) providing the theoretical framework for the analysis. This research provided an insight into the Saudi women experience, by examining their pre-entry characteristics, intercultural transformation, communication competence, and the formation of their intercultural personhood. Further, to help minimize the returners’ challenges and maximize their benefits. The reentry consolation program and reentry-training program that I proposed would help the returners understand the faced challenges to better adjust and grow in their home culture. Also, it will help the returners reflect in their professional lives and better understand their work environment to help enhance and integrate their skills to maximize their productivity.

Within many communities and religions, including the LDS community, there is some controversy surrounding the use of stem cells – particularly embryonic stem cells (ESC). Much of this controversy arises from confusion and misconceptions about what stem cells actually are, where they come from , and when life begins. The theology of the Church of Jesus Christ of Latter-day Saints has interesting implications for the last of these considerations, and it becomes less a question of “when does life begin” and more an exploration of “when does personhood begin” or “when does the spirit enter the body.” With no official Church stance, statements from Church leaders vary on this topic, and this first section of the thesis explores the philosophical and practical meaning of personhood with a biological background intended for those not familiar with the origin or uses of stem cells.The second portion of the thesis explores possible cloning technologies. Recent events and advances address the possibility of cloning endangered and extinct species. The ethics of these types of cloning have considerations uniquely different from the type of cloning commonly practiced. Cloning of cheetahs (and other endangered or vulnerable species) may be ethically appropriate, given certain constraints. However, the ethics of cloning extinct species varies; for example, cloning mammoths and Neanderthals is more ethically problematic than conservation cloning, and requires more attention. Cloning Neanderthals in particular is likely unethical and such a project should not be undertaken. It is important to discuss and plan for the constraints necessary to mitigate the harms of conservation and extinct cloning, and it is imperative that scientific and public discourse enlighten and guide actions in the sphere of cloning.

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This dissertation argues that Gyekye, in his idea of communitarianism, has a contribution to make towards the understanding of the socio-political structures of multicultural communities in Africa. Gyekye's construct of metanationality, in relation to his communitarian ethics, addresses the socio-political and cultural problems confronting multicultural communities, with particular reference to Nigeria. In an attempt to achieve his idea of a "metanational state", Gyekye claims that: (1) "personhood" is partially defined by a communal structure; (2) equal moral attention should be given both to individual interests and community interests; (3) it is necessary to integrate the "ethic of responsibility" with "rights"; (4) members of the nation-state should be considered equal; (5) in order to achieve nationhood in a multicultural community, it is essential to move beyond "ethnicity" and (6) in an attempt to form a national culture, attention should be drawn to "the elegant" aspects of cultures of various ethno-cultural communities. / Philosophy / M.A. (Philosophy)

This thesis is an ethnographic analysis of kinship among the Kuna of the San Blas Archipelago of eastern Panamá, which focuses on the creation of bodies and persons. San Blas island villages are characterized by a compact layout and a burgeoning demographic concentration in relation to space. Despite land is available on surrounding mainland areas, the Kuna continue living in nucleated villages, emphasizing kinship as the value of a life in spatial and social concentration. By describing quotidian life in one Kuna community, this thesis considers what it means to live in concentration from a Kuna perspective, and how wellbeing is created through daily practices and rituals aimed at contrasting the social disengagement, that people consider an effect of domestic splitting, the ramification of collateral ties, and illnesses inflicted by invisible pathogenic beings. My analysis focuses on two main lines of enquiry: 1) the progression of social relations from close to distant. Beginning from the house, where the bodies of co-residents are made consubstantial through commensality, the thesis analyses marriageability as the management of social distance, and the celebration of communal drinking festivals as the re-patterning of relations with different types of non-kin (e.g. non co-resident kin, the dead, and pathogenic spirits) for the regeneration of fertility and wellbeing. 2) It focuses on the person and discusses how adults make sense of babies and processes of body and kinship making in relation to non-human beings. By describing how ritual and micro-quotidian practices operate according to patterns of density and repetition, this thesis demonstrates that concentration and saturation are the core notions of sociality and personhood for the Kuna. The thesis argues that saturation is interior to the ongoing creation of kinship.

This thesis inquires into the meaning of the right to security of person. This right is found in many international, regional and domestic human rights instruments. However, academic discourse reveals disagreement about the meaning of the right. The thesis first considers case law from the European Convention on Human Rights, the South African Bill of Rights and the Canadian Charter. The analysis shows that courts too disagree about the meaning of the right to security of person. The thesis then takes a theoretical approach to understanding the meaning of the right. It is argued that the concept of ‘security’ establishes that the right imposes both positive and negative duties but that ‘security’ does not determine which interests are protected by the right. For this, we need consider the meaning of the ‘person’. The notion of personhood as understood in the ‘capabilities approach’ of Amartya Sen and Martha Nussbaum is then introduced. It is suggested that this theory could be used to identify the interests protected by the right. Next, the theoretical developments are applied to the legal context in order to illustrate the variety of interests the right to security of person would protect and the type of duties it would impose. As a result, it is argued that the idea of ‘security of person’ is too broad to form the subject matter of an individual legal right. This raises a question over the relationship between security of person and human rights law. It is proposed that instead of recognising an individual legal right to security of person, human rights law as a whole could be seen as a mechanism to secure the person, the capabilities approach determining what it takes to fulfil a right and thereby secure the person.

This thesis explores the extent to which eschatology shapes temporal existence. The interlocutors are Alexander Schmemann and Joseph Ratzinger. The first part of the thesis examines (1) Schmemann's account of eschatology, (2) how this shapes temporality, and (3) what it means to be a person in time. Schmemann's account is based upon a dualistic conception of temporality in which ‘this world', the ‘old' aeon, finds its meaning and life in the ‘new' aeon. Thus, meaning is found anagogically and teleologically, and human persons are called not only to ascend and leave the ‘old' aeon but, as priests, to instil meaning into the world by offering it to God. It is argued that although Schmemann's anthropology is Christocentric and relational, it remains, like his view of temporality, teleologically unidirectional. The second part of the thesis addresses the same questions as are raised in part one but of Ratzinger's theological approach. For Ratzinger eschatology is absorbed into Christology, and thus it is understood relationally as is also the case with his account of history. The Logos as dia-Logos works within history ‘wooing' humankind into relationship with the trinitarian God. As a result of Ratzinger's relation vision, history is undivided––there is no ‘old' and ‘new' aeon––and history succeeding Christ continues to be Advent history. As historical creatures, human persons are relational beings who must be understood as both ‘with' and ‘for' the other. Temporality as relational ‘space' is central to his account and interpreted as grounded in the eternal being of the relational God. The thesis concludes that for Ratzinger God's triune relationality shapes eschatology and what it means to be a person in time. Whereas, for Schmemann, the converse is the case: eschatology informs his conception of relationality, temporality, and personhood. As a result of the primacy of eschatology in Schmemann's theology human temporal existence is ultimately denigrated.

This thesis explores bodily representations in Late Iron Age Scandinavia (400–1050 AD). Non-human bodies, such as gold foil figures, and human bodies are analysed. The work starts with an examination and deconstruction of the sex/gender categories to the effect that they are considered to be of minor value for the purposes of the thesis. Three analytical concepts – masks, miniature, and metaphor – are deployed in order to interpret how and why the chosen bodies worked within their prehistoric contexts. The manipulations the figures sometimes have undergone are referred to as masking practices, discussed in Part One. It is shown that masks work and are powerful by being paradoxical; that they are vehicles for communication; and that they are, in effect, transitional objects bridging gaps that arise in continuity as a result of events such as symbolic or actual deaths. In Part Two miniaturization is discussed. Miniaturization contributes to making worlds intelligible, negotiable and communicative. Bodies in miniatures in comparison to other miniature objects are particularly potent. Taking gold foil figures under special scrutiny, it is claimed that gold, its allusions as well as its inherent properties conveyed numinosity. Consequently gold foil figures, regardless of the context, must be understood as extremely forceful agents. Part Three examines metaphorical thinking and how human and animal body parts were used in pro-creational acts, resulting in the birth of persons. However, these need not have been human, but could have been the outcomes of turning a deceased into an ancestor, iron into a steel sword, or clay into a ceramic urn, hence expanding and transforming the members of the family/household. Thus, bone in certain contexts acted as a transitional object or as a generative substance. It is concluded that the bodies of research are connected to transitions, and that the theme of transformation was one fundamental characteristic of the societies of study.

My thesis addresses how Christianity can constitute itself as a creative force and a form of governance across different scales. I carried out 12 months of fieldwork between 2013 and 2015 in Papua New Guinea's National Parliament (Port Moresby). My interlocutors were bureaucrats, liberal professionals and pastors who formed a group known as the Unity Team. The Unity Team, spearheaded by the Speaker of the 9th Parliament, Hon. Theodor Zurenuoc, were responsible for controversial initiatives, such as the destruction and dismantling of traditional carvings from Parliament in 2013, which they considered ungodly and evil, and the placement of a donated KJV Bible in the chamber of Parliament in 2015. My interlocutors regard Christianity as central to eliciting modern subjects and institutions. They consider Christianity to be a universal form of discernment, contrasted to particularistic forms of knowing and relating which are thought to create corruption and low institutional performance. I show how the Unity Team regarded Christianity as more than a way of doing away with satanic forces and building a Christian self. They expected Christianity to be a frame of reference informing work ethics, infusing citizenship and, finally, productive of a public and national realm. By exploring Christianity ethnographically, I offer a contribution to Anthropological discussions concerning politics, bureaucracy, citizenship, and nation-making.