For people who live with Myalgic Encephalomyelitis / Chronic Fatigue Syndrome, Fibromyalgia and Multiple Chemical Sensitivity syndrome illness is a hidden construct. The body does not display the chronicity of the internal experience. This thesis removes the barrier between what is experienced and what is visible by creating visual means of communicating the body’s hidden experience. The place of the viewer is part of this discussion. Through visual methods digital photographic techniques and the current interest in sensory anthropology the embodied sensory chronic illness experience is explored. The hidden experiences were made visual creating “MeBoxes” and masks which showed both the external and embodied internal experiences of chronic illness. As the process of working with and walking beside the participants developed, I found that the discourse on imaging within the literature was inadequate to show the real lived experiences of those with chronic illness. My interactions with the people of this thesis and the process of honouring their experiences required a model that would encourage the viewer to new and perhaps unrealised depths of participation to understand the participant’s multi-faceted and multi-layered experiences. Part of the discussion is the ability of images to communicate sensory experience as is the case with Munch’s The Scream and Picasso’s Guernica. Through the use of a hypertextual self-scape I show how participants created access to their experiences through their visual representations and through a collaborative approach became composite hypertextual self-scape metaphors.

For people who live with Myalgic Encephalomyelitis / Chronic Fatigue Syndrome, Fibromyalgia and Multiple Chemical Sensitivity syndrome illness is a hidden construct. The body does not display the chronicity of the internal experience. This thesis removes the barrier between what is experienced and what is visible by creating visual means of communicating the body’s hidden experience. The place of the viewer is part of this discussion. Through visual methods digital photographic techniques and the current interest in sensory anthropology the embodied sensory chronic illness experience is explored. The hidden experiences were made visual creating “MeBoxes” and masks which showed both the external and embodied internal experiences of chronic illness. As the process of working with and walking beside the participants developed, I found that the discourse on imaging within the literature was inadequate to show the real lived experiences of those with chronic illness. My interactions with the people of this thesis and the process of honouring their experiences required a model that would encourage the viewer to new and perhaps unrealised depths of participation to understand the participant’s multi-faceted and multi-layered experiences. Part of the discussion is the ability of images to communicate sensory experience as is the case with Munch’s The Scream and Picasso’s Guernica. Through the use of a hypertextual self-scape I show how participants created access to their experiences through their visual representations and through a collaborative approach became composite hypertextual self-scape metaphors.

Longitudinal medical research studies undertaken on an international scale by the World Health Organisation continue to confirm a better prognosis for mental illness in traditional societies than in more technologically developed societies. While various associations have been drawn or hypothesised between specific cultural factors and a more favourable outcome, attention has also frequently been drawn to the methodological, analytic and diagnostic inadequacies of these studies. The work for this thesis was undertaken with these criticisms in mind and also in part as a counter to the perceived inadequacies of a solely bio-medical approach to psychopathology. The specific purpose of the research was to assess the role that culture plays in the construction and experience of both psychological well-being and psychopathology in a "traditional" society in Sarawak, Malaysia. There was an equal concern to ascertain and examine the ways in which explanations and understandings about identity, illness and wellness differ from current western models and approaches and how they are realised and lived out in the experience of individuals. The ethnographic data was collected during intensive participant-observation conducted over two years in the Mukah District of Sarawak, Malaysia, a region which has a long association with the Melanau ethnic group. Drawing on the ethnographic evidence, this thesis argues that psychopathological experiences (as psychological phenomena) embody characteristics that make it possible to identify them as culturally constructed artifacts. A theory is advanced which locates the source of psychopathology within the context of human being-in-the-world and which suggests that features of the mental illness experience such as chronicity and stigma are historically and culturally constructed within the illness concept itself. The argument draws on the theory and insights of existentialism, phenomenology. Turner's ritual theory, and Jung's concept of the shadow, extended to include a concept of the cultural shadow. It concludes that a failure to take account of the cultural dimensions of mental illness may also result in a failure to perceive not only the source of our psychopathologies but also a solution.

During New Zealand’s comparatively short history as a nation, its cuisine has undergone great development. The culinary traditions brought by the early settlers, from both Eastern Polynesia and then Britain, offered a relatively limited variety, however, since the late 20th century New Zealand’s foodways have undergone a revolution; today a smorgasbord of international cuisines awaits our selection. This gastronomic range is the result of a number of factors which include the influx of diverse immigrants, increased air travel by New Zealanders, the return of military personnel from overseas and globalisation. To conduct this investigation of the relationships between people, identity, food and place I approach the topic from three perspectives. Firstly, I examine how exotic foods are used to link immigrants to New Zealand with loved ones in their homelands, and also how the same foods act as a bridge between those immigrants and other New Zealanders. Secondly, I look at how exotic foods serve to connect New Zealanders with, generally, far-away places, as through its evocative powers food has the ability to transport ordinary people to places where they may rather be. Lastly, I explore how some New Zealanders are making exotic foods ‘ours’ by combining them with the abundance of fresh local produce. Appropriating the exotic and combining it with the indigenous to make it ours is the story of New Zealand; our society has developed through the arrival of many people and cultures, and food is a lens through which to observe this process today. This work differs from many ethnographic accounts in that it does not focus on a coherent group of people, but rather is based around the theme of food and eating in the New Zealand context. The thesis is the culmination of approximately twelve months of data gathering for which a multi-method approach was used. This process included: a review of both academic and popular literature; visits to food-related places such as cultural festivals, wine and food festivals, Agricultural and Pastoral Shows, Home Shows, community markets, farmers’ markets, various Auckland supermarkets, ethnic food stores, specialty food shops; mainstream and ethnic cafés and restaurants, shopping centre food courts and various other miscellaneous places; attending different ethnic cooking courses and a series of semi-structured interviews. The interview process used different interviewee configurations: individuals, married couples and pairs, in an attempt to generate various perspectives and so enhance the data. The thesis concludes that, firstly, exotic foods represent a means by which immigrants are able to connect with both loved ones remaining in the old home, and also to form new relationships with other New Zealanders in their new home. Secondly, exotic foods, through either their consumption or through people’s memories of consumption, provide a bridge between New Zealanders and other places. Lastly, New Zealanders are increasingly taking exotic foods, combining them with the nation’s abundant local and unique indigenous foodstuffs and making it ours

Enquanto alguns paises tem o ecoturismo como a sua principal fonte de renda, o Brasil nao explora a atividade de forma planejada, o que resulta, muitas vezes, na degradacao do meio ambiente e na descaracterizacao da diversidade cultural local. Assim sendo, este estudo pretende contribuir para a compreensao do processo de adaptacao de uma comunidade tradicional ao fenomeno do ecoturismo e dar um alerta para a necessidade de considerar a identidade cultural das populacoes locais como bem patrimonial e como elemento de risco no planejamento da atividade. Com esse intuito, foi realizado um Estudo de Caso, durante os anos de 2000 e 2001, com uma familia residente na praia de Martim de Sa, caracterizada como caicara. Essa comunidade foi escolhida, pois reside em um local onde o ecoturismo esta apenas comecando, fato que permitiu refletir a respeito das consequencias da atividade. Martim de Sa, apesar de estar inserida nos limites de duas Unidades de Conservacao da Natureza, esta sobre forte ameaca de degradacao ambiental devido a especulacao imobiliaria incentivada pelo crescimento do fluxo turistico sem planejamento e facilitado pela falta de fiscalizacao dos orgaos ambientais responsaveis por essas areas. Para o desenvolvimento do Estudo de Caso foram utilizadas nesta pesquisa a Observacao Participante e as entrevistas estruturadas com a finalidade de caracterizar a comunidade local e os turistas e, a Historia de Vida, para a reconstituicao da historia do nucleo receptor.

Enquanto alguns paises tem o ecoturismo como a sua principal fonte de renda, o Brasil nao explora a atividade de forma planejada, o que resulta, muitas vezes, na degradacao do meio ambiente e na descaracterizacao da diversidade cultural local. Assim sendo, este estudo pretende contribuir para a compreensao do processo de adaptacao de uma comunidade tradicional ao fenomeno do ecoturismo e dar um alerta para a necessidade de considerar a identidade cultural das populacoes locais como bem patrimonial e como elemento de risco no planejamento da atividade. Com esse intuito, foi realizado um Estudo de Caso, durante os anos de 2000 e 2001, com uma familia residente na praia de Martim de Sa, caracterizada como caicara. Essa comunidade foi escolhida, pois reside em um local onde o ecoturismo esta apenas comecando, fato que permitiu refletir a respeito das consequencias da atividade. Martim de Sa, apesar de estar inserida nos limites de duas Unidades de Conservacao da Natureza, esta sobre forte ameaca de degradacao ambiental devido a especulacao imobiliaria incentivada pelo crescimento do fluxo turistico sem planejamento e facilitado pela falta de fiscalizacao dos orgaos ambientais responsaveis por essas areas. Para o desenvolvimento do Estudo de Caso foram utilizadas nesta pesquisa a Observacao Participante e as entrevistas estruturadas com a finalidade de caracterizar a comunidade local e os turistas e, a Historia de Vida, para a reconstituicao da historia do nucleo receptor.