Made available in DSpace on 2016-12-23T14:02:12Z (GMT). No. of bitstreams: 1 Gabriel Carvalho Bungenstab.pdf: 1821297 bytes, checksum: 3972ced355026795e89774706dd506f5 (MD5) Previous issue date: 2013-04-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este trabalho procurou entender algumas facetas da juventude que frequenta o Ensino Médio na cidade de Vitória, Capital do Espírito Santo, tendo como referência as práticas corporais. Para tal, a dissertação se organiza em dois momentos. O primeiro, de caráter conceitual, foi uma oportunidade para realizar uma leitura a respeito da sociedade moderna (e contemporânea) a partir da obra dos sociólogos Zygmunt Bauman e Michel Maffesoli. Os dois sociólogos são utilizados para ajudar na compreensão a respeito da juventude na sociedade atual. O segundo momento do trabalho é composto pelo que chamo de três incursões etnográficas. Na primeira incursão etnográfica, utilizo um questionário aberto e faço um mapeamento das 13 escolas de Ensino Médio situadas na cidade de Vitória, com o propósito de identificar as práticas corporais que os jovens têm realizado dentro e fora da escola. A segunda incursão etnográfica é dedicada à análise do evento Jogos na rede e Cultura em rede , que ocorreu na cidade de Guarapari, município da Grande Vitória, quando acompanhei os jovens das escolas de Ensino Médio representaram as escolas da cidade de Vitória no referido evento. Enfatizam-se, nesse momento, as relações juvenis que foram construídas durante o evento, observando como as manifestações esportivas são vistas e tratadas pelos jovens. A terceira (e última) incursão da dissertação foi realizada em uma única escola, de fevereiro até setembro de 2012. O objetivo de se focar a analise em uma escola, trabalhar de modo mais aprofundado algumas questões ou temas identificados nessa escola, quando da aplicação do questionário na primeira incursão etnográfica. Seria uma oportunidade para novamente se discutir as relações da Educação Física com a cultura jovem e suas práticas corporais no Ensino Médio, dentro e fora da escola. A pesquisa mostrou como os jovens delegam importância às práticas corporais, realizadas dentro ou fora do ambiente escolar, deixando entender que, no período contemporâneo, não há como pensar a categoria juventude sem pensar, também, suas práticas corporais / This essay tries to understand some of the facets of the young people who attend High School in the city of Vitória, capital of Espírito Santo, establishing body practices as a reference. For this purpose, this dissertation organizes itself in two distinct moments, the first one holds as a conceptual characteristic, an opportunity to realize a reading about the modern society (and contemporary) from the work of the sociologists Zygmunt Bauman and Michel Maffesoli. Both the sociologists are utilized as to help the comprehension of the youth in modern society. The second moment of this word is composed by what I define as three ethnographic incursions. In the first ethnographic incursion I make use of an open questionnaire and perform a mapping of the 13 High School institutions located in the city of Vitória, the goal is to identify the body practices that the young people have been carrying on in and outside of school. The second ethnographic incursion is dedicated to analyzing the Jogos na rede and Cultura em rede events which occurred in the city of Guarapari, a municipality of Grande Vitória, when I accompanied young people who took part in the fore mentioned events. At this point I emphasize the juvenile relations built during the event as well as how the sportive manifestations are seen and treated by the youth. The third (and last) ethnographic incursion was employed at a single school, from February to September of 2012. Focusing at only one school, I intended to work in a deeper level some issues and themes that were identified when the questionnaire from the first ethnographic incursion was implemented. This would be an opportunity to discuss once more the relations between Physical Education and the culture of the youth and its body practices on High School, in and out of school. Finally, the research has shown how the young people delegate importance to the body practices, either be them held in or outside the school environment, suggesting that at contemporary times it isn t possible to think about the youth without regard to their body practices

Denna studie undersöker hur Systembolagets roll kan uppfattas genom deras organisationsberättelse. En tematisk textanalys har gjorts av Systembolagets webbpublicerade material för att fastställa vilka diskurser som framträder i materialet för att framställa deras roll. Denna studie bygger på Zygmunt Baumans teori om vårt samtida konsumtionssamhälle samt John Clarkes resonemang om hur offentliga organisationer har behövt anpassa sig till detta konsumtionssamhälle. Den metodologiska ansats som har använts för att studera detta är foucauldeansk genealogisk diskursanalys. Inom denna diskursteoretiska angreppssätt studerar sambandet mellan ett fenomen och den kontext som fenomenet har uppstått inom. För denna studie handlar det då om hur Systembolagets texter kan förstås utifrån det samtida konsumtionssamhället utifrån vilket texterna har producerats. De diskurser som framträder i materialet är myndighetsdiskursen, ansvarsdiskursen samt servicediskursen. Utifrån de resultat som framträder kan Systembolaget uppfattas som en aktör med en mångsidig identitet, där både organisationens myndighetsutövande och ansvarsfulla sida tillsammans med deras kundorientering får dem att framstå som en modern offentlig verksamhet med konsumenten ständigt i fokus. / This study investigates how Systembolaget’s role can be perceived through their corporate storytelling. A thematic text analysis has been implemented on the presentation published on their website to determine the discourses used to describe their role in our contemporary society. This study is based on Zygmunt Bauman’s theory of consumer society and John Clarke’s review of the public sector adaptation to this consumer society that we live in. The method that has been used to study this is Foucault’s genealogical discourse analysis, where you study the relationship between the phenomena and the context in which the material has been produced. The discourses that appear in the material are the administrative authority discourse, the liability discourse and the service discourse. Based on the results of the study Systembolaget can be perceived as a versatile actor that emphasizes their authoritarian and responsible qualities as well as their customer orientation. This is something that makes them appear like a modern public organization with the consumer constantly in focus.

This study aims to examine ways to understand the ideological dimension of Sustainable Development (SD), as it is portrayed in the Swedish school system, and the consequences thereof. By examining policy documents, in the form of curricula and formal reports from relevant agencies, the role of the concept of SD in the Swedish school system is discussed and analysed by applying the analytical methods of ideology criticism from a critical theory standpoint, with the aim to explore possible underlying ideological content. The research questions focus on if, and if so why, ideological components are apparent in the material through the theoretical framework of critical theory, with special attention paid to the theories of Žižek and Bauman. Special methodological considerations to the empirical aspect of this essay is applied to improve the rigidity of the analysis. A theoretical model of ideological awareness is sketched to illustrate the importance of theoretical knowledge going into the material. The analysis shows that the concept of SD can most accurately be described by using the marxist concept of fetischism, a form of reification, which displaces SD from its context and makes it both unquestionable and all encompassing. The ideological function of SD in the Swedish school system is argued to be the ability to suppress possibilities to discuss among other things: power inequalities, environmental questions from other aspects than SD as well as criticism of SD itself. The study concludes that raising an ideological awareness in teachers may be a way to grasp the immense ideological power the concept of SD holds in the Swedish school system and to counteract alienation in both teachers and students. New avenues of research are introduced from questions raised during this work and as a result of the conclusions reached.

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: In contrast with the moral philosophy that morality is dependent on society preached by Durkheim and his disciples Bauman argues that the origin of morality cannot be found within social structures. According to Bauman certain social mechanisms hinder morality rather than promote it. He discusses two social structures to argue this point: socialization (within the modem condition) and sociality (within the postmodern condition). Within both structures, the Other is of functional value, and responsibility for this Other is denied. Within the structure of socialization responsibility is denied because of adiaphorization within the organization (certain actions are declared morally neutral), and also because ethical codes are adhered to. Within sociality responsibility never even arises and we find the postmodern version of adiaphorization. According to Bauman, morality originates with the personal responsibility for the Other. His argument is based on Levinas's version of who this Other is and what responsibility entails. According to Levinas, responsibility is non-reciprocal and asymmetrical. However, this relationship changes the moment that the third (or society) enters. At this moment we operate according to certain conditions and standards. Instead of placing the origin of morality in society, Bauman thus argues for a 'personal' morality. This leads to the problem that he does not provide enough space for morality within society. Without refuting his emphasis on a 'personal' morality, I focus on an alternative origin. If we agree that morality originates within the personal imagination, it does not only include Levinas's pre-ontological theory, but enlarges the idea of what morality encompasses to also leave space for morality within the the social sphere. / AFRIKAANSE OPSOMMING: Bauman se morele filosofie het (anders as dié van Durkheim en sy navolgers) ten grondslag dat die oorsprong van moraliteit nie binne sosiale strukture gevind kan word nie. Hy argumenteer dat sosiale meganismes binne sekere sosiale strukture juis moraliteit ondermyn. Die sosiale strukture waarna hy hier verwys is socialization (binne die moderne kondisie) en sociality (binne die postmoderne kondisie). Binne beide 'strukure' het die Ander funksionele waarde en word verantwoordelikheid vir hierdie Ander ontduik. Binne socialization word verantwoordelikheid vir die Ander ontduik deur middel van adiaforisasie in die organisasie (deurdat sekere aksies moreel neutraal verklaar word) en ook deur die navolg van bepaalde etiese kodes. Binne sociality kom verantwoordelikheid glad nie eers ter sprake nie en ontstaan die postmoderne weergawe van adiaforisasie. Moraliteit is volgens Bauman veel eerder in die persoonlike verantwoordelikheid vir die Ander gesetel. Hy bou veral voort op Levinas se beskouing van wie hierdie Ander is en wat hierdie verantwoordelikheid behels. Dié verantwoordelikheid is, naamlik onvoorwaardelik en asimmetries. Hierdie verhouding verander egter sodra die derde (die sosiale) op die toneel verskyn - dan het ons te make met standaarde en voorwaardes. My probleem met Bauman se beskouing is daarin geleë dat dit nie ruimte vir moraliteit binne die gemeenskap laat nie. Sonder om sy klem op 'n 'persoonlike' moraliteit af te skiet, fokus ek op 'n alternatiewe oorsprong vir moraliteit. Indien ons toegee dat moraliteit ontstaan binne die mens se verbeelding, verbreed dit die verstaan van wat moraliteit behels. Sodoende word Levinas se pre-ontologiese teorie ingesluit, maar word daar ook plek gelaat vir moraliteit binne die sosiale sfeer.

This study examines British television situation comedy over the last fifteen years and analyses the genre as part of a discourse about the nature of modernity. In this period globalisation, technology and the rapid reassessment of formerly established social structures have created new modes of everyday existence that represent significant changes to people’s lives. The thesis argues that contemporary sitcoms address these shifts in social understanding and anxieties about contemporary British life. A wide range of texts are discussed, four in particular detail; Peep Show, Love Soup, Saxondale and Home Time; which explicitly try to form a dialogue with their audience about living in modernity. The thesis largely takes a methodological approach from Television Studies, referencing scholars from the discipline, in particular John Ellis’s concepts of “working through” and employing a significant amount of textual analysis. Chapter two looks at the context of television in this changing world and chapter three analyses how sitcom as a genre has redefined its forms. Chapter four identifies the importance of ‘tone’ in comedy and analyses how modernity demands new modes of address for comedy to meet the expectations of its audience. The study demonstrates how texts balance new approaches with continuities drawn from the existing sitcom tradition. In order to interrogate the nature of social change and its effects, chapter one engages with the work of a number of social theorists. In particular it analyses the recent writings of Richard Sennett and Zygmunt Bauman, who identify contemporary life as “the culture of the new capitalism” and “liquid modernity” respectively. They consider how such change might affect how individuals feel about themselves and their place in society. Throughout, the thesis demonstrates how this work might be applied to the study of sitcom and combines social theory with a detailed analysis of this television form in transformation, arguing that sitcom remains a resonant site for audiences to participate in a productive discourse about how we live today.

Esta dissertação propõe uma leitura do romance Admirável Mundo Novo (1932) de Aldous Huxley sob a luz dos conceitos de Zygmunt Bauman da Modernidade Líquida. A narrativa ocorre em uma Londres futurística no século 26, no ano 2540 de nossa Era Comum, ou – na narrativa no ano 632 AF (Após Ford). Subjacente ao cenário distópico de avanço tecnológico e organização altamente desenvolvida, porém, os temas discutidos no romance remetem à circunstância do tempo e lugar de sua produção, o início dos anos 1930, em um contexto de desenvolvimento industrial, tensão política e crise econômica. Nesta pesquisa, eu busco a resposta para a seguinte pergunta: “De quais maneiras a ficção de Huxley antecipa o tipo de sociedade seus leitores vivem no tempo presente, três-quartos de século após sua publicação? Com ajuda das teorias do Professor Zygmunt Bauman, eu construo minha interpretação das metáforas encontradas no romance, que prognosticam as atuais condições de capitalismo de mercado livre, consumismo, obsolescência programada que determinam a ética, a estética e a forma de pensar de nosso tempo presente. As hipóteses de Bauman concernem a liquidez do mundo atual, no qual nada deve durar muito. Esta premissa gera um grande número de consequências, tais como: fragilidade dos laços humanos, pensamento crítico superficial e supremacia dos contatos virtuais sobre ocontato de fato entre as pessoas. A dissertação está dividida em quatro capítulos. No primeiro, eu contextualizo o conceito de distopia. No segundo, eu trago a contextualização necessária sobre o tempo, a obra e o autor. No terceiro, eu introduzo os conceitos de Bauman sobre modernidade sólida e líquida e os conecto com o estudo de Admirável Mundo Novo. No capítulo IV, apresento minha leitura da obra. Ao final da pesquisa, espero encontrar respostas para a questão proposta estabelecendo inter-relações entre os aspectos ficcionais do romance e os traços sociais de nosso tempo atual. / The present thesis proposes a reading of Aldous Huxley’s Brave New World (1932) in the light of Zygmunt Bauman’s concept of Liquid Modernity. The plot of the novel unfolds in the futuristic London of the 26th century, in the year 2540 of our Common Era, or – in the narrative – in the year 632 AF (After Ford). Underlying the dystopian scenario of technological advancement and highly developed organization, however, the themes discussed in the novel actually address the circumstances of the time and place of its own production, the beginning of the 1930’s, in a context of developing industrialization, political tension, and economic crises. In this research, I pursue the answer to the following question: “In what ways does Huxley’s fiction anticipate the kind of society its readers would be living in at our present time, three quarters of a century after its publication?” With the help of Professor Zygmunt Bauman’s theories, I build my interpretation of the metaphors found in the novel, that prognosticate the current conditions of free-market capitalism, consumerism, programmed obsolescence, that determine the ethics, the aesthetics and the ways of thinking of our present times. Bauman’s assumptions concern the liquidity of the contemporary world, where nothing is meant to last long. This premise generates a number of consequences such as overconsumption, frail human bonds, superficial critical thought, and supremacy of online over factual contacts among people. The thesis is devised in three chapters. In the first, I contextualize the concept of dystopia. In the second, I bring the necessary contextualization about the time, the work and the author. In the third, I introduce Bauman’s concepts of solid modernity and liquid modernity and connect them with the study of Brave New World. Finally. In Chapter IV, I present my reading of the novel. At the end of the research, I expect to find the answers to the posed question by establishing critical interrelations between the fictional aspects of the novel and the social features ongoing in our present time.

<p>In this dissertation I address the question of why some social groups classify some people and groups as strangers. To answer the question I focus the stranger in the writings of the Polish sociologist Zygmunt Bauman.</p><p>According to Bauman, the social construction of the stranger cannot be compared with the asymmetrical relation between an in-group and an out-group. An in-group stands for friends and proximity. It considers the out-group as the enemy at a distance. The hierarchical and a reciprocal relationship that exists between the in-group and the out-group is a part of the social order. The stranger, on the other hand, is constructed in the ambivalent position between the in-group and the out-group. Since there is no room for the stranger in an orderly world she has to be dealt with in a way that keeps the world free from incongruity.</p><p>Since Bauman considers the moral consequence of cultural classification, his work is also relevant for the question of living with the stranger. Leaving the Occidental rational tradition in favour of a phenomenological tradition, Bauman offers a view that considers the encounter with the stranger as a moral meeting. Highlighting responsibility, instead of social arrangements, law or tradition, Bauman visualises the stranger as a moral subject and not as aparticular social type, one who is constantly out of place</p><p>The theoretical considerations of the social making of the stranger, and the moral understanding of living <i>for</i> the stranger, contribute to a deeper understanding about the institutional origins of social marginalisation and cultural exclusion.</p>

In this dissertation I address the question of why some social groups classify some people and groups as strangers. To answer the question I focus the stranger in the writings of the Polish sociologist Zygmunt Bauman. According to Bauman, the social construction of the stranger cannot be compared with the asymmetrical relation between an in-group and an out-group. An in-group stands for friends and proximity. It considers the out-group as the enemy at a distance. The hierarchical and a reciprocal relationship that exists between the in-group and the out-group is a part of the social order. The stranger, on the other hand, is constructed in the ambivalent position between the in-group and the out-group. Since there is no room for the stranger in an orderly world she has to be dealt with in a way that keeps the world free from incongruity. Since Bauman considers the moral consequence of cultural classification, his work is also relevant for the question of living with the stranger. Leaving the Occidental rational tradition in favour of a phenomenological tradition, Bauman offers a view that considers the encounter with the stranger as a moral meeting. Highlighting responsibility, instead of social arrangements, law or tradition, Bauman visualises the stranger as a moral subject and not as aparticular social type, one who is constantly out of place The theoretical considerations of the social making of the stranger, and the moral understanding of living for the stranger, contribute to a deeper understanding about the institutional origins of social marginalisation and cultural exclusion.

The purpose of this study is to show what melancholy and irony in my poems express and what techniques that are used to accomplish these effects. Many theorists, among them Sigmund Freud and Julia Kristeva, characterize melancholy as an experience of loss, and therefore one of my questions is what kind of losses appear in my poetry. In search for an answer I analyze the texts from both a psychoanalytic and a sociological point of view. In the latter perspective I discuss the postmodern society using concepts from contemporary thinkers like Zygmunt Bauman, Fredric Jameson and Jean Baudrillard. Finally, I also examine if melancholy has an influence on the form of the poems. The result of my investigation shows that the psychoanalytic perspecitve of Kristeva with great accuracy can predict the elements in melancholy poems but not provide interesting information about the cultural content in them. On the contrary, the sociological perspective shows a multitude of interesting connections between the feeling of loss in the poems and a dysfunctional society. My analysis also shows that both the melancholy and the irony in the poems are expressions of an alienation in a society that is characterized by an abundance of invading images, a rigid system of self control in an ”open society” and the extreme difficulty to plan for the future as a consequence of the ”unleashed market”. Furthermore, several poems have an abrupt irony in the ending and I establish that this technique has several functions in common with the parabasis in the comedy of the Greek Attic theatre. / Morgan Svensson

Contemporary architecture suffers from an acute malaise: it has lost its sense of meaning, and in turn, its sense of significance. In our world of economy and utility—the liquid world—architecture can only allude to a higher purpose, a feigned declaration of its inability to contend with the current state. Yet this was not always the case. For thousands of years everything from the minutest of details to the greatest of narratives found their expression in architecture, and specifically, in a culture’s understanding and application of monumentality. The monument embodied the spirit of its times, and in its near-immortality provided a refuge for the loftiest of hopes and dreams. While it may appear that words like immortality and spirit are at odds with the ceaseless and constant change of the globalized world, change is not a new concept of our era. Since the beginning of history monumental architecture tempered its solidity with an implicit appreciation for the transience it sought to overcome. Liquid Monumentality reconstructs this dialectic of permanence and change in an attempt to answer one question: is the monumental still relevant in our liquid age?