This thesis demonstrates a queer perspective stemming from a qualitative analysis of data gathered in interviews with LGBTQ+ people to analyze a transforming ethos of gayborhoods and queer desires. In particular, the research focuses on the interactive relationship between self-identified lesbian, gay, bisexual, transgender, and queer (LGBTQ+) participants; the cyberspace(s) of LGBTQ+ mobile-dating applications (apps); and tangible urban places. The topic of gayborhood demise and whether such places are worth saving has been debated by scholars and journalists for the last decade. The demise of gayborhoods is often thought to be a symptom of neoliberal urban processes such as gentrification within the context of the post-gay era and broader societal acceptance of homosexuality. This means the question of "if the gayborhood is worth saving" is inherently imbedded in an assumption that homosexuality is not viewed or treated as different or lesser than heterosexuality. In this imagined post-gay era, gayborhoods are declining because the dangers posed to the LGBTQ+ population are purported to no longer exist, so there is no longer a need for designated queer and/or safe places. This research destabilizes the assumptions embedded within the conception of the post-gay era by asking whether the gayborhood meets the needs and desires of contemporary queers. Alternatively, are LGBTQ+ mobile-dating apps part of gayborhood decline, and if so how? Therefore, the question of "if the gayborhood is worth saving" is not about assumed queer acceptance in greater society; rather, the question should be grounded in if the gayborhood fulfills the needs and desires of contemporary queers.

Terrorists use cyberspace and social media technology to create fear and spread violent ideologies, which pose a significant threat to public security. Researchers have documented the importance of the application of law and regulation in dealing with the criminal activities perpetrated through the aid of computers in cyberspace. Using routine activity theory, this study assessed the effectiveness of technological approaches to mitigating the expansion and organization of terrorism in cyberspace. The study aligned with the purpose area analysis objective of classifying and assessing potential terrorist threats to preempt and mitigate the attacks. Data collection included document content analysis of the open-source documents, government threat assessments, legislation, policy papers, and peer-reviewed academic literature and semistructured interviews with fifteen security experts in Nigeria. Yin's recommended analysis process of iterative and repetitive review of materials was applied to the documents analysis, including interviews of key public and private sector individuals to identify key themes on Nigeria's current effort to secure the nation's cyberspace. The key findings were that the new generation of terrorists who are more technological savvy are growing, cybersecurity technologies are effective and quicker tools, and bilateral/multilateral cooperation is essential to combat the expansion of terrorism in cyberspace. The implementation of recommendations from this study will improve the security in cyberspace, thereby contributing to positive social change. The data provided may be useful to stakeholders responsible for national security, counterterrorism, law enforcement on the choice of cybersecurity technologies to confront terrorist expansion, and organization in cyberspace.

This ethnographic study investigated the underlying motivations behind college-aged students ' use of the popular social-networking site, MySpace. It also examined how MySpace influences online and offline relationships as well as impacts individuals' self concept. The research method included an initial unobtrusive observation of 50 random MySpace pages, participant-observation of informants' sites and 18 interviews with the study's participants. Each component of this ethnographic design helps reveal various patterns associated with relational and self motivations using MySpace. Following transcription analysis and multi-tiered triangulation among interview, participant-observation and lurking data, the information was compiled in a matrix to help break down and to evaluate data in manageable pieces. Two key findings related to concepts of self and relationships resulted from this study. The first discovery suggested that participants engage in a number of relational maintenance strategies, particularly activities associated with alleviating dialectical tensions, such as autonomy and togetherness. Secondly, the study revealed that MySpace members constantly negotiate their ideal and actual selves through computer-mediated communication, based on reflective appraisals from significant others on MySpace. Taken together, relational maintenance strategies and self-concept activities are engineered by the users' need to necessarily learn the values, norms and culture associated with life in MySpace. The study builds upon previous literature on ethnographical methods, computer-mediated communication, relational maintenance, self-concepts and socialization practices. This thesis contributes to burgeoning research in virtual ethnography as well as to emerging, yet underrepresented academic research investigating social networking sites use motivations.

This thesis focuses on how Muslim Millennials in Canada and the United States navigate religious identities and research religious matters online. Their attendance and participation at the Reviving the Islamic Spirit (RIS) convention - an annual conference in Toronto - illustrates their desire to meet in person even though they also engage in religious learning and activities online. Through qualitative interviews, I discover that these young Muslims find conducting Islamic research online to be convenient, however, their community needs are not fulfilled in the online Islamic world. Reviving the Islamic Spirit fulfills this need for in-person engagement by creating a suitable environment allowing Muslims to interact with religious authority figures from online spaces. Reviving the Islamic Spirit also allows Muslims to feel a sense of belonging and community in an offline space. All the participants in this study turned to the online Islamic world in search of religious authority. For many Muslim communities, religious authority plays a large role in their everyday lives. Unlike other Muslim minority communities, Sunni Muslims cannot agree on central religious authority. They do not have a central authority figure who they can rely on for inquiring about religious matters. These needs of religious authority and community bring together Muslims at Reviving the Islamic Spirit convention. I argue in this thesis that Reviving the Islamic Spirit creates a "convergent space." In this space, characteristics are highlighted from the online and offline worlds without erasing any of the original elements. Reviving the Islamic Spirit provides space that brings the online religious world into the present offline world, and this in turn influences religious behaviours and lived religious experiences. The research questions guiding this study were: 1) What attracts young Muslims to RIS? 2) Does participation at RIS influence online and offline religious behaviours? 3) How are digital elements of online religion (such as virtual religious practices and religious forum discussions) brought into offline spaces like RIS? and 4) What happens when the two physical and virtual religious spaces come together such as at the intersection at RIS? Participants were recruited from Reviving the Islamic Spirit where I was able to speak with attendees and set up a booth in the marketplace portion where people could approach me with interest about this study. The methodology included conducting 50 in-depth interviews and participant observation of attendees at RIS. The results indicate that Muslim Millennials were fascinated by "celebrity imams" such as Yasir Qadhi, Mufti Menk, Omar Suleiman, and Sohaib Webb. The results also verify that a 'convergence space' exists at Reviving the Islamic Spirit convention.

[pt] Esta dissertação por meio do acompanhamento das iniciativas que versam sobre a violência de gênero no ciberespaço na América Latina busca se inserir no debate acerca (da necessidade) do alargamento e expansão do campo teórico das Relações Internacionais. Ao trazer o debate ciberfeminista sobre como o corpo ciborgue vive o ciberespaço na atualidade, utilizando da cartografia social como metodologia para mapear as ações dos grupos/coletivos/projetos/esforços dessas ciborgues acerca da violência de gênero online, esta pesquisa contribui para ampliação conceitual e metodológica de diversos tópicos das ciências humanas como território, fronteira, violência, segurança, direitos, política, sujeito e muitos outros da vida moderna. Mais que um mapeamento físico, trata-se de cartografar o percurso destas iniciativas, destes imaginários sociotécnicos como dito por Sheila Jasanoff (2015); que, ao se debruçar sobre tais violências executam duas funções primordiais nesta pesquisa: 1) perturbar as dicotomias e binários mais correntemente aceitos tanto nas Relações Internacionais como na teoria política no geral sobre humano/não-humano, masculino/feminino, público/privado, local/global, virtual/real, etc.; 2) atuar na co-produção de futuros desejáveis alcançados por meio da ciência e da tecnologia. / [en] This master thesis by following the initiatives that deal with gender violence in cyberspace in Latin America, seeks to insert itself in the debate about the expansion of the theoretical field of International Relations. By bringing the cyberfeminist debate about how the cyborg body experiences cyberspace today, using social cartography as a methodology to map the actions of groups/collectives/projects/efforts of these cyborgs about online gender violence, this research contributes to a conceptual and methodological expansion of various topics in the human sciences such as territory, borders, violence, security, rights, politics, subject, and many others of modern life. More than a physical mapping, it is about mapping the course of these initiatives, these sociotechnical imaginaries as stated by Sheila Jasanoff (2015); which, when approaching violence, perform two fundamental functions for this research: 1) disturb the dichotomies and binaries more commonly accepted both in International Relations and in political theory in general about human/non-human, male/female, local/global, virtual/real, public/private, etc.; 2) act on the co-production of desirable futures achieved through science and technology.

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The production of Hate, albeit a historical, long-existing, and relentless process, has been reinvigorated by the simultaneously globalizing and localizing power of cyberspace. Techno-capitalism, often perceived as the actuating force of neoliberal globalization, has emanated novel formations of social interaction, community formation, the dissemination of ideology, and political mobilization. Far-right ideology is being globalized throughout popular social cyberspaces like YouTube by thought leaders or ideological entrepreneurs, while users then localize within alternative social cyberspaces like Gab, wherein their beliefs are reaffirmed, identities are consolidated, and communities are formed. This process is integral to the materialization of far-right extremism, manifested as political action in real, physical space, and thus, illuminates new expressions of real virtuality, various politics of scale, and contemporary consequences of neoliberal globalization.

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