This work is dedicated to exploring the possibilities of everyday knowledges and practices to re-address the issue of resistance, problematise the existing notions and create re-articulations. In what follows, I am investigating the main intersections of discrimination in the experience of the latest wave of Greek women migrants in Sweden in order to single out and analyze the ways and tools of their everyday resistance and re-existence. Grounded in the geo-politics and body-politics of knowledge this research begins with challenging the Greek crisis and migration to transgress all-encompassing categories such as crisis, migrant, woman, everyday, resistance and at the same time propose alternative ways and tropes to comprehend and handle their content.  In order to reconfigure everyday resistance and expose the marginal layers between “obedience” and “disobedience”, I will unlearn and relearn the Greek history, decolonize the Greek identity, and at last reaffirm the experiential knowing through being, a knowledge that has been durably repressed.

The need to prepare science teachers in South Africa to respond to a heterogenous language and literacies context where multilingualism is the norm and where school conditions may shift rapidly is urgent. However, students arrive at university with varying resources and some, due to historical inequality, may not be able to meet the academic literacies demands of the university courses for which they register, and are often institutionally described as “at risk” or underprepared. Drawing on academic literacies and decoloniality theorising, this study examines the apprenticeship into the coloniality of schooling for African language speaking students locating deficit, not in the students but in the lingering colonial ideologies of language and literacy in the schooling and higher education systems. The research uses a qualitative approach and is a case study in the form of a participant intervention that addresses the academic and multiliteracies challenges faced by five African language speakers registered for a one-year Postgraduate Certificate in Education (PGCE) in science education at an elite English medium university in South Africa. I also consider whether taking a decolonial approach to academic literacies could expand the students' repertoires of practice and their production of texts in the PGCE programme. In addition, I investigate the participants' early experiences of coloniality in education; the academic and multimodal practices needed by student teachers; how African languages could be used as a resource for learning; and the role spaces outside of the university campus played in developing students' identities as science teachers and in their construction of multimodal repertoires. The theoretical framework draws on decolonial theory (Mignolo 2007; Quijano 2007; Ngugi wa ‘Thiongo 1986) and a social practices approach to academic literacies (Street 1985; Lillis 2001; New Literacy Studies 1993 and the Pedagogy of Multiliteracies; and multimodality e.g. New London Group 2000). The research findings show how African language speaking students' learning and literacies experiences from school to university continue to be shaped by coloniality, specifically the use of English as the language of instruction. Additional findings consider the specific knowledge and experiences student teachers require to successfully navigate university courses and professional practice; and what practices the demystification of academic literacies knowledge entails in a teacher education course. Taking a decolonial approach to academic literacies repositioned the students as capable and demonstrated that the problem lay not with the students, but with the system specifically under-resourced educational practices such as multimodal learning and academic literacies and continuing colonial ideologies of language and literacy.

Woke-washing gives companies the possibility to take advantage of the consumers social, environmental, and political values to improve business. In contrast to corporate social responsibility (CSR) and green-washing, woke-washing is a new term in the global north andthere is a lack of understanding to what extent it is relevant to the global south contexts. The purpose of this study was to explore how, and to what extent woke-washing arguments are usedwithin the published peer-review literature focusing on CSR discourse among business firms with operations in developing countries. The study was conducted through a structured literature review and an interpretative content analysis, and the results were discussed with thehelp of intersectionality and the decolonial approach of border thinking. This study concludes that arguments related to woke-washing are to be found within the literature on companies CSRoperations in developing countries. However, the power structures that affects who conduct the “washing” vary across developing countries. The woke-washing phenomenon that connects to the arguments in the literature shows that through CSR-initiatives companies, operating indeveloping countries, try to satisfy consumers. Since the values of the consumer in the global north differs from the values in the global south, the consumer from the global north alsocontributes to woke-washing. This is not true for all CSR-operations by businesses in the global south, however, it is a large enough occurrence that the discussion needs more attention in future research.

Made available in DSpace on 2016-04-25T19:20:31Z (GMT). No. of bitstreams: 1 Iracema Andrea Arantes da Cruz.pdf: 3531635 bytes, checksum: bc6ffd341d0ee21d24e8ca7910b5e1e9 (MD5) Previous issue date: 2014-08-01 / In this thesis it is observed that the Economy of Communion (EoC)2 has the possibility to expand beyond itself as well as to become widespread in economic system. Three hypotheses are raised: first, Agape can be understood as the symbolically generalised communication media (SGCM); second, the EoC can be considered as a system of border thinking; third, the possibility of expansion of EoC is directly related with the spread and assimilation of the SGCM inserted by the EoC in the economic system, in particular through the mediation of Agape. In order to verify these hypotheses, Agape is considered as the possibility of expansion of EoC, according to Social Systems Theory of Niklas Luhmann, understood as the SGCM. In addition, the EoC is verified as border thinking, on optics of Walter Mignolo, i.e. as marginal thinking that emerges on the edges of the hegemonic thinking, with ability to open cracks and operate transformations in dominant system. Our hypotheses are corroborated in two dimensions: first, empirically, through half-open interviews directed, mainly, to entrepreneurs and employees of EoC companies, using the method of content analysis, and, in a second moment, examining the EoC as a system of thought. The importance of this study can be justified by the fact that the relationship between religion and society is treated from a pluritopic approach, which may contribute to a reading of social reality from a border subaltern perspective. In conclusion, at the current stage of development of the EoC is possible to think that Agape acts as the SGCM and which has in itself the strength to provide EoC expansion beyond its borders, introducing innovations in the economic system / Na presente tese verificamos a possibilidade de a Economia de Comunhão (EdC)1, expandir-se para além dela mesma e generalizar-se no sistema econômico. Levantamos as hipóteses de que o ágape pode ser compreendido como meio de comunicação simbolicamente generalizado (MCSG); que a EdC pode ser considerada um sistema de pensamento liminar e que a possibilidade de expansão da EdC está diretamente relacionada com a propagação e assimilação dos MCSG inseridos pela EdC no sistema econômico, de modo particular pela mediação do ágape. A fim de verificarmos nossas hipóteses, fundamentamo-nos no ágape como possibilidade de expansão da EdC, de acordo com a Teoria dos Sistemas Sociais de Niklas Luhmann, compreendido como (MCSG). Ademais, verificamos a EdC enquanto pensamento liminar, na ótica de Walter Mignolo, ou seja, como pensamento marginal que emerge nas bordas do pensamento hegemônico, com capacidade de abrir fendas e operar transformações no sistema dominante. Verificamos nossas hipóteses em duas dimensões: empiricamente, por meio de entrevistas semiabertas dirigidas, sobretudo, a empresários e funcionários de empresas EdC, utilizando-nos do método da análise de conteúdo e, em um segundo momento, examinando a EdC enquanto sistema de pensamento. A importância deste estudo pode ser justificada pelo fato de tratamos da relação entre religião e sociedade a partir de uma abordagem pluritópica, podendo contribuir para uma leitura da realidade social a partir de uma perspectiva liminar subalterna. Concluímos que no atual estágio de desenvolvimento da EdC é possível considerar que o ágape atue como MCSG e que possui em si força para proporcionar a expansão da EdC para além de suas fronteiras, introduzindo inovações no sistema econômico

Jouée par María Elena Velasco depuis la fin des années 1960, la India María met en scène une indienne « authentique » qui, malgré son statut et ses limitations sociales, dénonce le traitement des institutions auxquelles elle est soumise : les systèmes politique, judiciaire, économique et religieux. Néanmoins, lors des premières projections des films sur le grand écran, la critique portait essentiellement sur les aspects superficiels et a réprouvé la façon dont les indiens et le Mexique étaient représentés, car jugée réactionnaire. Au début des années 1990, des chercheurs ont commencé à étudier ses films en proposant une lecture « négociée » : ils s’intéressent à l’effet humoristique produit sur le public par sa performance et ses aventures, en même temps qu’ils reconnaissent l’ambigüité du personnage et des narrations, tout en soulignant les discours ethnique et de classe. À travers l’analyse de Tonta, tonta pero no tanto (Bête, bête, mais pas trop) de Fernando Cortés (1972), Ni de aquí ni de allá (Ni d’ici ni de là-bas) de María Elena Velasco (1988), et Sor Tequila (Sœur Tequila) de Rogelio González (1977), mon mémoire contribue à cette lecture en étudiant trois sujets : le stéréotype cristallisé dans ce personnage, afin de démontrer comment celui-ci permet une critique de la société mexicaine ; les nouveaux enjeux culturels auxquels le système néolibéral affronte les autochtones ; et la transformation du masculin et du public à travers une construction alternative du féminin. / Played by María Elena Velasco since the late 1960s, La India María brings to life an “authentic” indigenous woman who despite her social standing and limitations, denounces the treatment of institutions to which she’s subjected: the political, judicial, economic, and religious systems. However, since her first appearances in theaters, critics have focused more on superficial aspects of her performance, judging that indigenous peoples and Mexico were represented in a reactionary way. Since the beginning of the 1990s, researchers have proposed a “negotiated” reading of her movies: they paid attention to the effects Velasco’s humorous performance and adventures had on her audience, but they also recognized the ambiguity of the character and storylines, all the while stressing the ethnic and class discourses. Through the analysis of Tonta, tonta pero no tanto (Foolish, Foolish But Not so Much) by Fernando Cortés (1972), Ni de aquí ni de allá (Neither From Here nor From There) by María Elena Velasco (1988), and Sor Tequila (Sister Tequila) by Rogelio González (1977), my thesis contributes to this reading by studying three subjects: the stereotype as represented by this character, in order to show how it criticizes Mexican society; the new cultural challenges that the Neoliberal system presents to indigenous peoples; and the transformation of masculine gender models and the public through an alternative construction of feminine gender models. / Representada por María Elena Velasco desde finales de la década de 1960, La India María encarna una indígena “auténtica” que no obstante sus limitaciones y su posición social es capaz de denunciar el tratamiento de instituciones a las cuales está sometida: el sistemas político, el judicial, el económico y el religioso. Sin embargo, desde su debut en la pantalla grande, la crítica se concentró esencialmente en los aspectos superficiales de su interpretación, juzgándola reaccionaria por la manera de representar a los indígenas y a México. Desde comienzos de la década de 1990, algunos investigadores comenzaron a estudiar sus cintas proponiendo una lectura “negociada”: teniendo en cuenta los efectos cómicos que su interpretación y sus aventuras tenían sobre su audiencia, pero reconociendo la ambigüedad del personaje y de las narrativas, y considerando los discursos étnico y de clase. A través del análisis de Tonta, tonta pero no tanto de Fernando Cortés (1972), Ni de aquí ni de allá de María Elena Velasco (1988), y Sor Tequila de Rogelio González (1977), mi memoria contribuye a esta lectura con el estudio de tres temas: el estereotipo encarnado por la India María para demostrar que su uso critica a la sociedad mexicana; los desafíos culturales para los indígenas con la entrada del sistema neoliberal; y la transformación de lo masculino-público a través de una construcción alternativa de lo femenino.

Jouée par María Elena Velasco depuis la fin des années 1960, la India María met en scène une indienne « authentique » qui, malgré son statut et ses limitations sociales, dénonce le traitement des institutions auxquelles elle est soumise : les systèmes politique, judiciaire, économique et religieux. Néanmoins, lors des premières projections des films sur le grand écran, la critique portait essentiellement sur les aspects superficiels et a réprouvé la façon dont les indiens et le Mexique étaient représentés, car jugée réactionnaire. Au début des années 1990, des chercheurs ont commencé à étudier ses films en proposant une lecture « négociée » : ils s’intéressent à l’effet humoristique produit sur le public par sa performance et ses aventures, en même temps qu’ils reconnaissent l’ambigüité du personnage et des narrations, tout en soulignant les discours ethnique et de classe. À travers l’analyse de Tonta, tonta pero no tanto (Bête, bête, mais pas trop) de Fernando Cortés (1972), Ni de aquí ni de allá (Ni d’ici ni de là-bas) de María Elena Velasco (1988), et Sor Tequila (Sœur Tequila) de Rogelio González (1977), mon mémoire contribue à cette lecture en étudiant trois sujets : le stéréotype cristallisé dans ce personnage, afin de démontrer comment celui-ci permet une critique de la société mexicaine ; les nouveaux enjeux culturels auxquels le système néolibéral affronte les autochtones ; et la transformation du masculin et du public à travers une construction alternative du féminin. / Played by María Elena Velasco since the late 1960s, La India María brings to life an “authentic” indigenous woman who despite her social standing and limitations, denounces the treatment of institutions to which she’s subjected: the political, judicial, economic, and religious systems. However, since her first appearances in theaters, critics have focused more on superficial aspects of her performance, judging that indigenous peoples and Mexico were represented in a reactionary way. Since the beginning of the 1990s, researchers have proposed a “negotiated” reading of her movies: they paid attention to the effects Velasco’s humorous performance and adventures had on her audience, but they also recognized the ambiguity of the character and storylines, all the while stressing the ethnic and class discourses. Through the analysis of Tonta, tonta pero no tanto (Foolish, Foolish But Not so Much) by Fernando Cortés (1972), Ni de aquí ni de allá (Neither From Here nor From There) by María Elena Velasco (1988), and Sor Tequila (Sister Tequila) by Rogelio González (1977), my thesis contributes to this reading by studying three subjects: the stereotype as represented by this character, in order to show how it criticizes Mexican society; the new cultural challenges that the Neoliberal system presents to indigenous peoples; and the transformation of masculine gender models and the public through an alternative construction of feminine gender models. / Representada por María Elena Velasco desde finales de la década de 1960, La India María encarna una indígena “auténtica” que no obstante sus limitaciones y su posición social es capaz de denunciar el tratamiento de instituciones a las cuales está sometida: el sistemas político, el judicial, el económico y el religioso. Sin embargo, desde su debut en la pantalla grande, la crítica se concentró esencialmente en los aspectos superficiales de su interpretación, juzgándola reaccionaria por la manera de representar a los indígenas y a México. Desde comienzos de la década de 1990, algunos investigadores comenzaron a estudiar sus cintas proponiendo una lectura “negociada”: teniendo en cuenta los efectos cómicos que su interpretación y sus aventuras tenían sobre su audiencia, pero reconociendo la ambigüedad del personaje y de las narrativas, y considerando los discursos étnico y de clase. A través del análisis de Tonta, tonta pero no tanto de Fernando Cortés (1972), Ni de aquí ni de allá de María Elena Velasco (1988), y Sor Tequila de Rogelio González (1977), mi memoria contribuye a esta lectura con el estudio de tres temas: el estereotipo encarnado por la India María para demostrar que su uso critica a la sociedad mexicana; los desafíos culturales para los indígenas con la entrada del sistema neoliberal; y la transformación de lo masculino-público a través de una construcción alternativa de lo femenino.