Includes bibliographical references (leaves 104-112).

Through the lens of the justice for Gorge Floyd protests, my dissertation offers a critique, consultation, creation, and contribution to the visual imagery emerging from the digital activism of social movements. Built upon a foundation of counterpublics, critical race counterstory, counternarratives, the Black public sphere, rhetorical-cultural narrative, rhetorical-cultural memory, visual social semiotics, hashtag activism, and media framing and schemas, I engage in a rhetorical-semiotic-technocultural analysis of the justice for George Floyd protests, as a social movement. I position myself as a visual specialist artist, activist, academic, and advisor for social movements engaged in social justice and social change. I argue that culture, as moderator, traversed the rhetorical-semiotic-technocultural messaging of the visual imagery emerging from the digital imagery of the justice for George Floyd social movement which motivated global citizens to take to the streets to demand social justice and social change. Drawing upon the justice for George Floyd movement, I offer artists, activists, and academics ten activist strategic propositions for the preservation of the cultural narrative, memory, and history of social movements which may utilize visuality to withstand social movement backlash.

Includes abstract. Includes bibliographical references (leaves 88-90).

This paper investigates how bike advocates in Boston understand and express concerns about bike justice. The study analyzes the distribution of bike infrastructure and resources across Boston neighborhoods with varying socioeconomic conditions and racial/ethnic representation. Additionally, the study examines how procedural justice practices are integrated into the decision-making process for bike infrastructure expansions, and how community engagement is involved in bike policies and programs. Using a mixed methods approach, the study analyzes the distribution of bike infrastructure in relation to demographic data and conducts semi-structured interviews with city officials, nonprofit organizations, and grassroots organizers. The results of the study reveal that bike justice goes beyond the mere expansion of bike lanes and other bike resources; bike justice extends to education and training programs as well as community building and engagement. These programs aim to create a sense of belonging for marginalized cyclists and promote procedural justice through incorporating marginalized voices in decision-making processes. These insights have important implications for the development of just and sustainable transportation systems that can meet the needs of diverse communities.

Note:

Thesis. 1977. Ph.D.--Massachusetts Institute of Technology. Dept. of Linguistics and Philosophy. / MICROFICHE COPY AVAILABLE IN ARCHIVES AND HUMANITIES. / Bibliography : leaves 155-156. / Ph.D.

The aim of restorative justice is generally to empower victims and help offenders be accountable for their wrongdoings. In order to achieve these objectives, some programmes of restorative justice facilitate meetings between victims and offenders to give a chance to the victim to participate in deciding how the one who has wronged them can make things right. Some Christians have been among the most active contributors and advocates of implementing restorative justice in the public sphere since its inception. This is because the theory underpinning the approach resonates with Christian concepts such as sin and repentance. By employing in-depth interview analysis as a main method, this thesis demonstrates that engaging in restorative justice is problematic for those Christian advocates who believe they have a monopoly on the inner truth of restorative justice. This is because they operate their mission in a contradictory fashion, whereby they believe that only Christian faith can hold the true ethos of restorative justice, but at the same time need to suspend such language to avoid isolating wider (non-Christian) communities. Expressing such a belief may jeopardise their relationships with non-Christian partners for the advancement of restorative justice, and suspending Christian language may disempower themselves from engaging in the programme. After identifying these risks, the thesis argues that a fundamental problem that advocates encounter is how to deal with non-Christians as the 'other'. I propose that a possible way for advocates to continue their mission is to adopt reflexivity as a socio-political position, which asks of them to reconsider their absolute belief in the Christian approach to restorative justice. They need to be open to recognise their own limitations and adapt the ways in which they are committed to their Christian traditions, not only point out the others' problems.

This study tested whether observers’ support for restorative justice is contingent on the perception that an offender deserves respectful treatment. In a 2 (Intent: High, Low) x 2 (Harm: High, Low) x 2 (Provocation: High, Low) between-subjects experimental vignette study, we manipulated circumstances surrounding an assault. Results showed that participants judged the restorative justice procedure to be more respectful than court and whether the offender intended to harm the victim, the amount of harm the victim suffered, and the level of provocation from the victim before the assault impacted participants’ views of how deserving the offender was of respectful treatment. Although there were interactions among the predictors on perceived deservingness of respectful treatment of the offender, perceived deservingness did not predict participants’ choice of restorative justice versus court for deciding the offence. The implications of public support for restorative justice procedures are discussed. / UOIT

Diss.--Universität Augsburg, 1999. / Bibliogr. p. 213-221.

Thesis (M.A.) -- University of Texas at Arlington, 2009.