Rapa Nui (Easter Island) has for centuries been known as an isolated island of archaeological mysteries; yet after a rapid modernisation this is today an international tourist destination, a World Heritage Site and a glocalised community. This anthropological study based on long-term fieldwork among young Rapa Nui on the island and away, describes how it can be to grow up in and to belong to such a place. Place is seen as a continually constructed social space and is influenced by Miriam Kahn??s use of Henri Lefebvre??s concept thirdspace. Rapa Nui, as a place, people and community, is here understood as continuously formed by global and local influences. Thus, although historical, global and national influences can seem overwhelming in such a small tourist destination with a turbulent colonial history, this study also sees the opinions and practices of the inhabitants as important agents. This thesis shows how young Rapa Nui are both influenced by and influencing what Rapa Nui is and becomes. Above all, their guiding principle seems to be a continuing strong attachment to their land ??also called Te Pito o te Henua (??The Navel of the World??).

This thesis argues that local ‘neighbourhoods’ of shared understanding are not conceived solely through reference to an imaginary ‘other’ but, instead, may inhere in and be rejuvenated by a tension between internally generated and contradictory ways of understanding collectivity. Among commercial fishermen of the Gippsland Lakes in Victoria (Australia), I show that social facts are generated by agents-acting-in-settings, and that aspects of fishermen’s collective practice and representation are informed by such local contingencies as ‘who you are, what you are up to, and with whom’. The neighbourhood, I argue, is realised in performance, during everyday encounters in occupational contexts such as ‘on the lake’ or ‘down at the Co-op’. But fishermen also imagine togetherness, in different contexts, through the construction of conceptual boundaries, by identifying themselves as, for instance, ‘a fourth generation lake fisherman’. These two modes of conceiving how one belongs to a community – through performance or via recourse to structural ideals, produce remarkably different ways of viewing the world, relating to other people, and relating to one’s surrounds. On the one hand, a community constituted by social interaction relies on action in the present and a view towards ongoing future interactions between community members. This mode of belonging is dynamic and is characterised by movement, towards others and towards the future.

In this thesis, I argue for anti-colonial constructions of the non-Aboriginal self. I take as my starting point that members of the invader/settler society in Australia must place them/ourselves in “an embodied awareness of ‘being in Indigenous sovereignty’” (Nicholl, 2004: 17) and name them/ourselves accordingly. An anti-colonial construction of non-Aboriginality formed within the locus of Aboriginal Sovereignty undermines the potency of ‘post-colonial’ processes of identity formation, which privilege the colonialist centre, and the concomitant marginalised position of Indigenous people. Thus, an anti-colonial construction of non-Aboriginality constitutes a radical recentring for processes of identity construction within invader/settler societies. This work responds to critical whiteness studies and post-colonial discourses of ‘belonging’. I acknowledge both whiteness studies and work on invader/settler belongings have gained traction in recent years as a means to problematise the whiteness of the settler/invader group and the legitimacy of their/our belongings. However, I argue they continue to operate within colonialist paradigms and perpetuate (neo)colonial power relations. In this thesis, I argue anti-colonial constructions of non-Aboriginality are constructed in dialogue with Aboriginal people. I conceive non-Aboriginality as a political identity that rejects ‘race’ and ‘colour’ as markers for identity. ‘Non-Aboriginality’ enables members of invader/settler societies to articulate support for Aboriginal Sovereignty and Aboriginal claims for social justice and human rights.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study is the result of an ethnographic research realized with the women dancers, all of them black people, of the Afro Dance Company Euwá-Dandaras , in Santa Maria city of Rio Grande do Sul - Brazil. The study have with mainly aimed to show how the participation of young black women in this group, that is dedicated to the exaltation and appreciation of the African-Brazilian culture through an artistic-cultural expression, in other words, the african dance influences in the process of identity and ethnical (re)signification among these young women. Through this research was possible to understand that this process is very dynamic and, in this universe mediated by a several number of factors, as the friendship and/or kinship relations are very present in the group, and the strong influence of the religion of African roots and the carnival, because they represent a space of much sociability in the lives of the ballerinas and their families. This participation also enables the Dandaras new experiences and learning enabled by interaction of the group, a process that can be understood as an initiation rite, since that this young women, when they leave the group, leave different than when they entered, showing a transformation particularly related to her self-esteem and sense of blackness, to understanding of what is be a women black. In other words, these young women perceive themselves as black and are position themselves as black, leaving to see the ethnic and racial issues as negative, seeing this issue as a reason of pride. / Este estudo é resultado de uma pesquisa etnográfica realizada com as bailarinas, todas negras, da Cia de Dança Afro Euwá-Dandaras, da cidade de Santa Maria/RS. O trabalho tem como objetivo central mostrar como a participação de jovens negras neste grupo, voltado para a exaltação e valorização da cultura afro-brasileira, através de uma manifestação artístico-cultural, ou seja, a dança afro, influencia no processo de (re)significação identitária e étnica dessas jovens. Por meio dessa pesquisa, percebeu-se que esse processo é bastante dinâmico e, no universo em questão, mediado por uma série de fatores, como as relações de amizade e/ou parentesco presentes no grupo, e a forte influência da religião de matriz africana e do carnaval, visto que o espaço de sociabilidade muito presente na vida das bailarinas e de suas famílias. Tal participação também possibilita as Dandaras novas vivências e aprendizados possibilitados pela interação no grupo, processo este que pode ser entendido como um rito de iniciação, uma vez que estas jovens, quando deixam de fazer parte dele, saem diferentes de quando entraram, apresentando uma transformação significativa no que tange principalmente a autoestima e ao sentimento de negritude, ao entendimento do que é ser negra. Em outras palavras, estas jovens percebem-se como negras e se posicionam como tal, deixando de ver a questão étnica e racial como negativa, passando a enxergá-la como um motivo de orgulho.

Submitted by ÉDER RODRIGO VARUSSA null (educadorederrodrigo@gmail.com) on 2017-12-14T15:05:20Z No. of bitstreams: 2 Dissertação Mestrado - Éder Rodrigo Varussa.pdf: 4060311 bytes, checksum: 86cd53bf1f85894f063c7c1b83537df4 (MD5) Dissertação Mestrado - Éder Rodrigo Varussa.pdf: 4060311 bytes, checksum: 86cd53bf1f85894f063c7c1b83537df4 (MD5) / Approved for entry into archive by Adriana Aparecida Puerta null (dripuerta@rc.unesp.br) on 2017-12-14T16:31:29Z (GMT) No. of bitstreams: 1 varussa_er_me_rcla.pdf: 3765816 bytes, checksum: c9f682f1a5bab8f27c29d81aacacc7ff (MD5) / Made available in DSpace on 2017-12-14T16:31:29Z (GMT). No. of bitstreams: 1 varussa_er_me_rcla.pdf: 3765816 bytes, checksum: c9f682f1a5bab8f27c29d81aacacc7ff (MD5) Previous issue date: 2017-10-25 / A imigração alemã no bairro rural de Ferraz é marcada por um caminho de lutas e histórias de vida, que perpassaram gerações e se mantêm vivas até os dias atuais. O trabalho no campo, a educação, a religiosidade e as festividades são marcas que possibilitaram reafirmar os laços de pertencimento e identidade das famílias alemãs em Ferraz. Dentro desse contexto, o objetivo desta pesquisa é identificar e analisar através da história social, como os imigrantes alemães que habitaram as terras da comunidade de Ferraz, conseguiram ali adaptar-se e criar raízes, desenvolvendo o local e deixando como herança o fortalecimento do sentimento de identidade e pertencimento aos seus descendentes. Nesse sentido, foram realizadas: pesquisa bibliográfica; revisão teórica (categoria de análise geográfica lugar e conceitos de patrimônio cultural, paisagem cultural, memória, identidade e bairros rurais); coleta de dados secundários; levantamento documental e coleta de dados primários, com imigrantes e descendentes antigos de Famílias Alemãs de Ferraz. Assim, foi possível apresentar características que propiciaram, a essas famílias alemãs, a garantia da sobrevivência e, ao mesmo tempo, a permanência de uma cultura que, apesar do tempo se manteve viva, sendo expressa pelas relações sociais, práticas rurais, espírito de integração, tradições e memórias, preservadas entre seus atuais sucessores. A recuperação da história social dessa comunidade alemã foi construída a partir de registros fotográficos e entrevistas, mostrando a forte ação humana na construção e formação do lugar. / German immigration in the rural district of Ferraz is marked by a path of struggles, and life experiences, which have spanned generations, and have been alive today. Job in the countryside, education, religiosity and festivities are trademarks that have made it possible to reaffirm the bonds of belonging and identity of the German families in Ferraz. In this context, the objective of this research is to identify and analyze through social history, how as the German immigrants who inhabited the lands of the community of Ferraz, managed to adapt and settle down, developing the place, and leaving as inheritance the Identity and belonging to their descendants. In this sense a bibliographic research was carried out; Theoretical review (category of geographical analysis Place and concepts of Cultural Heritage, Cultural Landscape, Memory, Identity and Rural Districts); Secondary data collection; Documentary collection and primary data collection (with immigrants and former descendants of German Families of Ferraz). In this way, it was possible to present characteristics that provided these German families with survival guarantee and, at the same time, the permanence of culture, despite of time, was kept alive, being expressed by social relations, rural practices, spirit of integration, traditions and memories, preserved among their current successors. The recovery of the social history of this German community was constructed from photographic records and interviews, showing the strong human action in the construction and formation of the place.

Cette thèse propose une histoire environnementale comparée de parcs nationaux canadien, éthiopien et français. Elle s'appuie sur l'étude des lois, des rapports d'activité et de la documentation archivistique et touristique produits par les gestionnaires des parcs de Forillon, du Semën et des Cévennes, de la fin des années soixante au temps présent. Cette recherche interroge l'objet « parc national » en tant que territoire patrimonial et identitaire façonné pour promouvoir un sentiment d'appartenance à la nation. Avec le comparatisme pour mode d'étude de l'objet, ce travail démontre qu'au-delà des contextes observés, l'invention de la nature vise bien souvent à renforcer les contours matériels et idéels de la nation au nom de laquelle agissent les pouvoirs publics. En France, le parc national des Cévennes sert à la pérennisation d'une nation paysanne, nostalgique et traditionnelle. Au Canada, le parc ForiIlon participe à la naturalisation d'une nation qui se donne à voir vierge, atempororelle et apolitique afin de pallier son passé manquant de profondeur mais débordant de conflits. En Éthiopie, l'Etat s'approprie pour sa part les représentations eco-racistes des institutions internationales telles que l'UICN, le WWF et l'UNESCO afin d'être reconnu sur la scène internationale et de s'imposer, alors, sur un territoire qu'il veut national. Ainsi, dans les trois pays observés, le parc national se révèle un enjeu de lutte. Espace de vie quotidienne converti en un espace de visites temporaires, illégitime l'exercice, par la puissance publique, d'une violence à la fois concrète et symbolique sur les populations locales et environnantes. / This thesis offers a comparative environmental history of French, Ethiopian and Canadian national parks. It rests upon an analysis of laws, management plans, tourist documentation and archive produced by the managers of Cévennes, Semën and Forillon national parks. This research questions the "national park" object as a territory of heritage and identity manufactured by power to promote a national belonging feeling. Using comparison, this work shows that beyond the context, invention of nature is dedicated to the reinforcement of the material and ideal edges of the nation. In France, the Cévennes national park serves as a symbol of a rural, nostalgic and traditional nation. In Canada, Forillon participates to the naturalization of a nation that gives herself to see as a virgin, a-temporal and a-political nation in order to overcome a past lacking of depth but overflowed by conflicts. In Ethiopia, the State adopts the eco-racist representations of international institutions such as IUCN, UNESCO and WWF for being recognized on the international scene and established, therefore, on a territory namely "national". Thus, in these three countries, national park appears as a place of struggle. Space of daily life converted in a space of temporary visit, it legitimates the exertion of a concrete and symbolic violence on local and surrounding populations.

People with visible facial difference often experience other people reacting negatively to their appearance. For many, this is part of everyday life. Research has identified social support as critical in adaptation processes. This is the case both for those whose facial difference was apparent at birth, and those who experienced injury or illness. There is a lack of a comprehensive theoretical construct for exploring how personal communities provide resources needed by adults to live well with visible facial difference. The combination of semi-structured interviews and creation of personal community maps provided opportunities to explore the interplay between respondent accounts and patterns of relationships people are embedded within. Seventeen adults with visible facial difference and two unaffected ‘significant others’ were interviewed. The findings provide evidence that personal communities are important social spaces for negotiation of resources that enable adults to feel connected, valued and safer within wider communities. Social support was not described as a property of the individual, but as experienced with combinations of people that change according to situation, place, or time. A diversity of personal community patterns were found, largely consistent with findings from Spencer and Pahl (2006), with one variation which increased intimate support. Some personal communities were less supportive and consequently people were at risk of isolation. Processes within personal communities were helpful both in dealing with negative social environments and in helping establish different versions of ‘normal’ life. The importance of focussing on social contexts, when seeking to understand how people live with visible facial differences, is highlighted.

L’objet de cette thèse porte sur la nature de la relation à l’autre et met l’accent sur les conditions de l’engagement relationnel. Le sujet répond à un questionnement éthique à propos de l’isolement qui remet en cause la perception utilitariste de la relation qui prédomine dans la société contemporaine, notamment à travers la conception des supports info-communicationnels et leurs usages. Notre cadre théorique emprunte aux approches de la communication affective (F. Martin-Juchat) et à l’anthropologie relationnelle à travers la notion de quête de sens commun dans la relation (C. Galibert). Il s’agit d’une démarche de recherche-action qui s’interroge sur les possibilités d’améliorer les conditions de la communication engageante. Notre terrain d’étude porte sur l’expérience des personnes âgées. Notre cadre méthodologique est pluridisciplinaire avec des emprunts à la sociologie de la dynamique relationnelle (C. Bidart) et à la psychologie (D. Winnicott). Nos outils d’analyse utilisent la biographie comme support de témoignage (D. Demazière et C. Dubar) et des grilles interprétatives modélisées à partir de la sémiotique situationnelle (A. Mucchielli). Nous démontrons la valeur heuristique de la relation. Elle contribue à une inventivité de la réalité dont nous étudions les conditions. Nous proposons une approche de médiation qui s’appuie sur la formalisation de l’environnement relationnel comme support de narration et que nous qualifions de narrativité relationnelle en référence à l’identité narrative (P. Ricoeur) et à la sémiotique narratologique ( J. Greimas). Elle redéfinit le rôle du média. Notre travail offre des perspectives dans le champ des SIC sur le sujet de la coopération à partir de la notion d’environnements de connivences. / The purpose of this thesis is to put the accent on the conditions of relationships and commitment. Thesubject is based on an ethical investigation of the isolation which challenges the utilitarian perceptionof the relation in the modern society through the communications concept and its supports. Ourtheoretical frame takes from the emotional communication approach (F. Martin-Juchat) and from therelational anthropology through the quest of common sense in relationship (C. Galibert). It is about aresearch-action approach. Our field of study concerns the experience of the elderly. Our methodologicalframe is multidisciplinary with parts of sociology of the relational dynamics (C. Bidart), and psychology(D. Winnicott). Our tools of analysis use the biography and the interpretative tables modelled fromsemiotics situational (A. Mucchielli). We demonstrate the heuristics value of the relation and the factit contributes to the inventiveness of reality which we study the intersubjective relational conditions.We propose a mediational approach based on the formalization of the relationship environment as astory. We qualify it of relational narrative in reference to P. Ricoeur and to J. Greimas. It redefines therole of the media. Our work offers perspectives in the field of SIC around cooperation from collusionenvironments.

Alternative Provision, as a sector, is well positioned to offer a remarkable opportunity to cultivate a young person’s humanity through care and challenge. Where practitioners embrace responsibility for young people and their environment, and honour context and complexity, they can mobilise the present as a rich source of possibility and agency. There needs to be a clear understanding of the contribution that Alternative Provision can make to young people’s lives and how this relates to practice and policy perceptions of effectiveness. Yet because it is difficult to know, track, manage and regulate, Alternative Provision remains largely uninspected and unregulated, with lack of clarity in purpose holding back the potential to inspire change in pupil perception and experience. On top of these issues, schools face the challenge of being held directly accountable for Alternative Provision they commission for their pupils, and responsible for ensuring that it is suitable, safe and effective. Research into current practice and theory is needed to help schools and policy makers fulfil their mandates at a time when policy makers are at the cusp of re-designing the field. At these key beginnings of re-design for Alternative Provision in England, this ethnographic study offers to fill that research gap through a conceptualisation of practitioner approaches in one Alternative Provision site over an academic year, that led to pupil well-being, a sense of belonging and further training or employment. These outcomes, alongside the practitioner approaches of mutually transforming empathic engagement and mission, I argue, are central to sound thinking about Alternative Provision. The process involved – licensed chaos – with its authorised release of pupils into play, immersion, risk taking and ownership, is presented as one way of embodying this journey and is offered here as a model of process on which other schools could build their own. Methodological contributions are made through the exploration of life writing as ontology and as a way of communicating the ever-present realities for many pupils attending Alternative Provision. Critical reflection and acknowledgement of the researcher’s role and transformation through the research process is shared. Reciprocal virtual ethnography is explored and put forward as an effective means of researching young people in Alternative Provision. This thesis tells a story of lives and learning that further humanises and empowers the field of Alternative Provision and its commissioning schools.

Research has shown that adolescent students' sense of connection to adults and peers and sense of belonging to school are important for academic achievement, social-emotional growth and well-being, and overall success at school. One key mechanism schools have implemented to foster such relationship building is advisory. Much of the advisory research has focused on advisory programming and best practices. While some scholarship has found advisory programs to improve students' sense of connectedness to their advisor and peers and to increase students sense of belongingness to their school, the advisory literature also indicates that a number of schools and educators have experienced challenges to making advisory work for them and their students. The purpose of this mixed-methods study is to explore how and to what extent enhanced advisory fosters ninth grade students' development, as characterized by the Five Cs of positive youth development. The sample was comprised of 55 ninth grade students participating in enhanced advisory (EA), seven EA advisors, and a previous cohort of 96 ninth grade students who participated in traditional advisory (TA). Pre-post surveys were used to measure the development of students in EA over the course of one academic year and end-of-year surveys were used to compare the positive development of students in EA to that of a previous cohort of ninth grade students in TA. Interviews with EA students and advisors were used to investigate and illuminate the quantitative data on students' sense of connectedness to each other, their advisory groups, and their advisors. Major findings revealed that enhanced advisory (EA) students' end-of-year mean scores on 12 of 16 positive development measures surpassed those of students in traditional advisory (TA), indicating that enhanced advisory played a role in fostering students' positive development. Qualitative data revealed that almost all interviewed students built a positive relationship with their advisors and benefitted academically, socially, and psychologically from that relationship. Many--but not all-- students also described the role of advisory in strengthening their connections to peers and sense of belonging to their advisory group.