Thesis (M.A. (Population and Reproductive Health Research))--Mahidol University, 1999.

Thesis PlanB (M.S.)--University of Wisconsin--Stout, 2009. / Includes bibliographical references.

Thesis (M.A.)--Wheaton College Graduate School, 2002. / Abstract. Includes bibliographical references (leaves 102-106).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1997. / Vita. Includes bibliographical references (leaves 143-152).

Thesis (Ph. D.)--University of Washington, July, 1989. / Typescript. Includes bibliographical references (p. [352]-378).

Rabindranath Tagore (1861-1941) is often considered the most important literary figure in modern Bengali history. He lived through the transformation of Bengali culture and society from colonial to anticolonial to post-colonial times. Tagore was a playwright, novelist, philosopher, and songwriter. He wrote and composed nearly 2,500 songs, called Rabindrasangeet. My interlocutors ascribe Tagore’s songs with a particular affective strength that has become a medium for the construction of diasporic identity. In this dissertation, I explore the lives of three generations of women – from precolonial Bengal, post-independence Bengal, and the modern diaspora – and the types of movement they have experienced. I identify a rupture between the familiar and the immediate that accompanies their movement, and characterize this rupture as creating space for multiple identities, reflections, and intimacies, and the continuous building, dismantling, and rebuilding of culture. I argue that the genre of Rabindrasangeet forms and reforms in the diaspora through embodied processes of micro-level performance. Through friendships, kinships, inter-generational relationships, and technologically mediated connections, Rabindrasangeet remains present. It is a tool for self-making, and used to convey unspoken feelings in a gendered world.

For centuries, the Bajau people sailed the seas between what we now refer to as Indonesia, Malaysia, and the Philippines on houseboats of their own construction. Adept sustenance divers, they forage the sea floor for sea cucumber, fish, black coral and more, often spending over 60% of their working day underwater. On a single breath, the best of them can reach depths of 70 feet, stay submerged for five minutes, and see twice as well as we can. These activities, learned and transferred over generations, have prompted genetic adaptations that allow the Bajau to survive and thrive amphibiously. The Bajau are now being targeted by States and NGOs to receive education aid. Indonesia, as a signatory of the UNICEF Convention on the Rights of the Child, has sought to provide primary education to all children. Although well-intended, such efforts presuppose the Bajau are not capable of adequately educating their own children, and have prompted their mass sedentarization. Such attempts to help are predicated on the notion that education must occur in land-based schools, which has potentially devastating consequences for sea-centric people such as the Bajau, for which mandating attendance in land-based schools constitutes a threat of epistemicide. Such solutions threaten geographically mobile people because their lifestyle is taken up as a problem to be solved, molded to fit with education developers’ conceptions of education. This preoccupation with movement as a problem detracts from serious consideration of the unique learning needs, livelihoods, and values of mobile aid recipients. Instead of learning from Bajau ways of knowing and being, we’ve sought to assimilate them. Instead of helping them become self-sufficient, education is rendering them reliant on the State. Moving people into dependence is not what the State intended or the Bajau desire. Human movement is complicated the politics of nations now more than ever before. Governments use education specifically to gain control over people living in movement via spatial, social, and cultural manipulation. Nomads and refugees – among the most marginalized social groups in this globalized era – expose tension between two otherwise-agreeable maxims: that all cultures are valuable and deserving of respect, and that all children have a right to a quality education. Because common conceptions of education involve sedentary schools, the education provided to moving people is often hegemonic or neocolonial. What’s done is done – the Bajau who have sedentarized cannot return to a nomadic lifestyle. They did so to access education that can help them transition their intellective competencies to life on land and survive in new social and environmental contexts. The education they have been provided has fallen short, in large part because Bajau leaders and teachers have been excluded from planning processes or involvement otherwise. This study seeks to make legible the wisdom and ways of life of communities of once-nomadic Bajau people who have sedentarized in Southeastern Sulawesi, as well as the role ethnopedagogies play in sustaining and revitalizing their epistemo-ontologies. What perspectives and practices belong to their epistemes and ontologies? How are their epistemes being sustained, revitalized, and reduplicated cross-generationally? How are Bajau people sedentarized in Southeastern Sulawesi making use of schools, teachers, and curricula provided by the Indonesian State, and how have Bajau people and wisdom been incorporated into them? To contribute to the understandings of theorists, ethnographers, government policymakers, non-governmental development workers, inter/national education development practitioners, nomads and other displaced people, Bajau leaders, and interested others about how the provision of sedentary schooling has impacted and could better respond to the expression and transmission of culturally situated wisdom and ways of life of Bajau people, this ethnographical study provides thick description in the form of vignettes that offer insight into the experiences of people in Bajau communities in Southeast Sulawesi. In so doing, the vignettes also support calls for rethinking teacher recruitment, preparation, placement, and retention, school design and use, academic calendars, and more. The vignettes enable this study to explore pedagogical models that have the potential to sustain and perhaps even revitalize culturally situated wisdom.

Firstly, while the Yao people inhabit in wide geographic regions stretching across Southern China and South East Asia, even overseas, the Paiyao, a branch of the Yao who inhabits only in the Liannan district of the Guangdong province, is unique not only in their geographical inhabitancy but also cultural characteristics. / Secondly, while Yao people's Getang ritual is a wide spread ritual practice with local variations, there has not been any in-depth study on the Getang ritual of the Paiyao people. / The significance of this study are Three-fold. / The thesis aims to study the soundscape of Paiyao ethnic nationality's "Getang Ritual" in Guangdong Province. / Thirdly, with a musicological concern, this thesis approaches its subject from the perspective of "soundscape of the ritual enactment", (Tsao Penyeh 2006: 81) and aspires to reach an understanding of the wider meaning of the Getang ritual among the Paiyao people and their society. / This study consists of the following three processes: (1) Fieldwork to investigate and compile ethnographic texts from both the researcher's observation and insiders' oral narrations and relating to actions in the makings of the ritual soundscape. (2) Analysis of the ritual "sounds", in terms of themselves and their extra-musical factors. (3) Interpretation of the meaning of ritual sounds and their soundscape of Paiyao's Getang ritual within the framework of the belief system that consists of a trinity of sounds and soundscape, ritual enactment and belief. / This thesis has seven chapters, with its theoretical and methodological reverences indebted to ritual studies by Tsao Penyeh (his research of ritual and ritual soundscape of China's belief systems) and Clifford Geertz (his many writings on anthropological theory and methodology, as well as his study of "reinterpretation to other's interpretation"). / 周凱模. / Adviser: Pen-Yeh (Poon-Yee) Tsao. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 2945. / Thesis (doctoral)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 289-317) and indexes. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Zhou Kaimo.

This dissertation examines the cross-border flows of media texts, migration and the construction of ethnic identity in the receiving state. It focuses on the recent wave of Shan ethnic nationals from Burma who migrate to seek work in Thailand and their relationships with Shan media -- primarily in the forms of audio cassettes, video CDs, and movies -- that follow these mobile people. My purpose in linking mass media and migration is to understand how displacement shapes the social construction of identity and how Shan ethnic media plays a significant role in shaping identity in a situation of displacement. Based on eighteen months of ethnographic work with the Shan migrant community in Chiang Mai, Thailand, this dissertation argues on two grounds. First, while Shan media shows the ability to cross the borders, and hence disturbs the boundaries of the state, transnational flows are also shaped by the politics and practices of a nation-state. The diversification of Shan media that now include a variety of local, national and transnational as well as commercial and community media illustrates ways in which mass media can offer both a technology of state control as well as parallel spaces for alternative transnational practice. Second, I argue for the need to pay attention to diversity within a migrant population, in particular the presence of various groups of migrants at the same point of time. In trying to understand how different social and material conditions and the history of migration shape the ways people ascribe to ethnic and national identity, this study draws on four different categories of Shan migrants -- the new arrivals, the long-term residents, the ethno-nationalists, and the exile prisoners. Each of these points to different ways of engagement with this media and the different meanings the individuals in each category ascribe to the notion of Shan nation and to what it means to be Shan. / text

張慧眞. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. 245-260) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Zhang Huizhen. / Lun wen (Bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 245-260) / Zhong Ying wen zhai yao.