This thesis examines narratives of the future and their impact on late-modern constructions of the self. The argument is made that neo-liberal narratives have effectively promoted an idealised narrative of the self that views the achievement of a desired future for individuals as primarily a function of personal autonomy, effort and intention. The thesis contends that this narrative is promoted in society through multiple trajectories involving an array of social forms and institutions. Education policy and media are considered as exemplary examples of the sorts of social forms and institutions where this idealising narrative is promoted. A limited range of education policy narratives and media narratives are then examined. The position is taken that the adoption of neo-liberal ideals of the self relies on a supporting context of other narratives of the self and society. These are explored. A governmental framework (Rose, 1998) is used to consider the implications for child and adult subjects of the adoption of an individualised culpability for future success, or lack of success within what is argued is a subjectifying discursive regime of the self. Resistance to this governing regime is considered from a number of theoretical perspectives. The contention is made that effective resistance is likely to be local, partial and continuous rather than involving or resembling a disjunctive ideological shift. The thesis engages with post-structuralist ideas and hence is written from a perspective that necessarily incorporates a local and personal narrative.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

The Youth Development Strategy Aotearoa has been seen as an innovative approach to youth development. The E tipu e rea – Rangatahi Development Package was particularly useful for organisations implementing the strategy with Maori youth. There have been successful Maori youth development initiatives, though these have been ad hoc. Nonetheless, the realities and experiences of Maori youth are still not being fully addressed in national policy. This has implications for the support and resourcing of Maori youth development initiatives. Maori youth are members of a range of groups including whanau, hapu, iwi and Maori communities in te ao Maori as well as the wider youth population and New Zealand society. The histories, experiences and viewpoints of each distinct group contribute to diversity in the Maori youth population which presents challenges for Maori youth development. Maori development goals do not adequately focus on Maori youth and youth development theory does not fully consider culture. The challenge is to successfully integrate Maori culture and youth culture in a relevant and meaningful manner so that Maori youth can positively contribute to Maori development and wider New Zealand society. This study examines purakau (narratives) about Maui (Polynesian ancestor) as a template for the analysis of Maori youth development. Interviews were undertaken with a group of Maori youth from the Manawatu region. The research showed tikanga and ahuatanga were relevant to the contemporary daily lives of the participants. The study found that positive development and the realisation of potential for Maori youth was affected by individual and environmental influences. This thesis concludes by making recommendations for policy, practice and further research. Finally, it offers a culturally appropriate theoretical approach for positive Maori youth development.

Fair trade is an alternative approach to international trade. It is both a social movement and an economic approach that aims to make trade fair for the many small scale producers disadvantaged in international trade. This thesis explores the discursive devices used by fair trade organisations to promote fair trade. These devices have two roles: to promote an ethical connection from consumer to producer and to involve the consumer in the work of fair trade through purchasing behaviour and political action. This second role refers to the politicisation of consumption whereby shopping becomes an act of political solidarity with disadvantaged producers. I explore these devices through narrative analysis, focusing on a thematic analysis of Trade Aid’s publication, Vital. My research is framed by Michael Goodman’s (2004) work on the semiotic production of fair trade. The concept of a reflexive consumer is explored. This is the idea that consumer awareness of the conditions surrounding production can lead to purchasing decisions that reflect care for the distant producer. This opening up of the concept of consumption involves an active and engaged consumer who chooses to purchase fair trade because they feel a connection to the work of these organisations. I am interested in the particular form this information takes in Vital. I apply narrative research methods to explore the meta-narrative of fair trade promoted in Vital that tells the reader about the work of fair trade organisations, the impact this has on the lives of producer and how they can be involved in the story as a consumer and as a global citizen.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

Whole document restricted, see Access Instructions file below for details of how to access the print copy. / Generations X and Y have been described as constituting a ‘black hole’ in congregational life. The literature emphasises that generations X and Y are interested in spirituality but not institutional religion. There is now a substantial body of literature arguing that generations X and Y find churches ‘irrelevant’, ‘absent of God’, ‘too rigid’, and ‘laughably out of touch’ with their lives. This thesis argues that generational accounts of religion often fail to make an important distinction between the churched and unchurched in relation to generational distinctiveness. This is a distinction often drawn by sociologists of religion, pointing to two quite different cultures, one communally orientated towards faith communities and the other orientated towards personal freedom and a privatised spiritual quest. Generations X and Y in this thesis refer to a generational unit who share a particular type of faith: owned and embedded within a church community. Employing a methodological approach of in-depth religious life story interviews this thesis is a sociological investigation into the way Christian faith journeys of GenX and GenY are embedded within New Zealand church communities. It is argued that their faith does not make sense outside of this embeddedness. Embedded faith provides a framework for making sense of the participants’ religious biographies. Embedded faith is contrasted to a more privatised understanding of faith and religion popular within sociology of religion. The active dimension of embedded faith is demonstrated through an exploration of modes of engagement with worship and preaching. This thesis builds upon qualitative studies that continue to demonstrate the salience of the collective act of religious involvement and social belonging. One of the challenges of embedded faith however, is finding a church to embed it within. This thesis provides understanding and insight into the relationship between embedded faith and church switching. It explores the way that church switching is an intentional act of disembedding and re-embedding faith and the reasons for this practice.

The thesis 'Civil Society in the Chi River, Northeast Thailand', aims to answer the questions of what civil society means in the Northeast Thai village context, which factors make civil society proactive and how civil society is activated. Participatory action research (PAR) was carried out in two communities in the Chi River Basin to answer the inquiries. The research discusses the contexts of the Northeast Region and the two communities in the Chi River Basin. The people in this area are of the Thai-Laos ethnic group and hold particular beliefs in an amalgam of Buddhism and animism which creates cultural rituals that are different from other regions. The society is based on kinship ties. The economic situation has transformed from an agrarian society to a commercial agriculture society. Through the research process the new term of 'grounded civil society' was created. It means 'the sphere of an autonomous group of local people who actively participate in collective action to deal with their struggles and promote their common interests by mobilizing cultural and social capitals in consort with other people to productively solve their problems. Grounded civil society may include traditional forms of mutual assistance, and formal or informal social associations. It seeks to have a significant influence on public policy at any level'. The research found that grounded civil society was activated by both outside and inside factors. The outside factors included the negative effect of government development projects and the intervention of the participatory action research, which stimulated local people to engage in civil society. The inside factors activating civil society were the poor economic conditions of the villagers and the social capital existing in the communities. The social capital was built up around kinship ties and cultural capital, which generated the social values and norms of the local people. The research concluded with an analysis of the causal links between social capital and civil society claiming that social capital facilitated the creation of civil society. Further research possibilities are suggested.

No description available.