In the 20th century the relationship between African-Americans and Africa grew into a prominent subject in the lives and perspectives of people who claim Africanheritage because almost every facet of American life distinguished people based on skin color. The prevailing discourse of the day said that the way a person looked was deeply to who they were.1 People with dark skin were associated with Africa, and the notion of this connection has survived to this day. Scholars such as Molefi Kete Asante point to cultural retentions as evidence of the enduring connection between African-Americans and Africa, while any person could look to the shade of their skin as an indication of their African origins. In either case, something seems to always hearken back to Africa. However, in this modern world there is a gap between Africans and African Americans: African-Americans have achieved some great milestones in terms of liberty and equality, while many people living on the African continent still suffer poverty, political disenfranchisement, and precluded liberties. African-Americans have made great strides in dealing with these problems at home, but it is clear that they are on the whole better off than their African counterparts. The lectures and writings of W.E.B. Dubois, Malcolm X, and Kwame Nkrumah reveal that the linkages between African-Americans and Africans are political in nature and therefore do not rest solely on connections of culture or color, but on the shared struggle to achieve the unalienable rights guaranteed to all people.

The purpose of this study is to examine the medial depiction of Muslims in the case of Pastor Terry Jones' intention to burn the Quran. Our study is based on theoretical framework regarding an alleged clash of civilizations, how that leads to global conflicts and controls the world politics. It’s also based on the western way of characterize Muslims as violent, irrational human beings, and how mass media have a tendency to depict Muslims as “the others”. The questions we aim to seek answers to are: How were Muslims portrayed in CNN's and Al-Jazeera's reporting regarding Terry Jones plan to burn the Quran? Which discourses exist about Muslims in each news channel and what are the main differences between them? The qualitative method used is a critical discourse analysis on empirical data consistently of twelve articles. A profound thematic and schematic analysis of each article is applied in order to make interpretations and relate the result to our theoretical framework. The result of the study shows that Muslims are, to a high level, portrayed as violent or dangerous with a strong connection to terrorism. A slight difference existed in the themes and discourses between each news channel. CNN objectified Muslims, as a whole, as a safety threat to the western community when Al-Jazeera, on the other hand, had the similar portraytion, but with an explanatory approach.

Atat&uuml / rk Forest Farm is a unique spatial practice representing the main philosophy of the Turkish Republic to create a new society by holding together modern agricultural and industrial production techniques, combining them with leisure activities and developing an urban farm. Eventually it is neither simply a land problem nor a heritage issue. Its being is evaluated as a conscious contribution for the cultural transformation of the Turkish nation. Therefore, its genesis is discussed in relation to the main definitions of culture in history: 1) cultivating nature with the idea of increasing the efficiency in products and lands / 2) cultivation of minds in relation to the education of human beings / 3) the process of social development / 4) meanings, values, ways of life / 5) practices which produce meanings and finally 6) the meshing of anthropological views linking the two definitions of &lsquo / a way of life&rsquo / and &lsquo / the production of meaning&rsquo / as a network of representations. The research has proved that there are very few experiments that might have some resemblance with Atat&uuml / rk Forest Farm, however, its stance as a culture transformation agent is unique.

Thesis (M.A.)--The University of North Carolina at Greensboro, 2008. / Directed by Amy Vines; submitted to the Dept. of English. Title from PDF t.p. (viewed Jan. 28, 2010). Includes bibliographical references (p. 81-85).

Not available / text

Not available / text

Recognising that road safety is a development priority in South Africa, this research project aims to compare the efficacy of the Social Marketing development communication approach with that of the education approach favoured by the National Department of Transport in road safety development interventions. The research is also driven by the identified need to explore the role of new Information and Communication Technologies (ICTs) in development. To this end, road safety "action kits" were developed using Social Marketing principles and incorporating the use of interactive technology. Educational kits using information supplied by the National Department of Transport were also developed. The efficacy of the two interventions was compared by comparing the results of a road safety inventory across three groups of participants. These participants were learner drivers from Pietermaritzburg aged < 25 years and with access to the required technology. The first experimental group (N=36) received the action kits, the second experimental group (N=42) received the developed educational intervention and a third control group (N=40) received no intervention. The Social Marketing group was found to score higher than the education group across all items in the inventory (educational, attitudinal and behavioural). The research concludes that the Social Marketing approach needs to be considered as an alternative to the current approach in road safety communication interventions. It also provides the basis for further exploration of the uses of ICTs in development interventions. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

The aim of this study is to investigate life forms and the dynamics of cultural processes in the parish of Tärna, Västerbotten. The material is an investigation of the life stories of two families, which have been investigated from an overall scientific aspect. The aim has been to examine the exploitation of resources by individuals and cognitive structures within the framework of ecological adaption. These aspects have been illuminated by the use of comprehensive source materials. Estate inventories have revealed different object categories which were associated with the exploitation of natural resources. Church registers, judgement books, tape recordings from folklore archives and the author's own interview material described life stories in a Saami mountain family and a settler family. It turned out that people in the mountains had supported themselves on a combination of stock-raising, hunting and fishing. Comprehensive socialized knowledge of the environment and its resources was a decisive factor for ecological adaption and survival.  The settler family had a solid knowledge of various handicrafts. The Saami in Tärna have settled down at an early stage and abandoned their former nomadism. The Saamish family investigated had a strong sense of family identity and their living story-telling tradition strengthened their identity and became a uniting factor. At the end of the 19th century and the beginning of the 20th century innovations began to emerge in the mountain parish, which often came to revolutionize the whole life pattern. The process of cultural change in Tärna in the 20th century has been dramatic. It has included the development of technology, modernization and changing exploitation of resources. Through the investigation of the life stories of the two families a clear picture has emerged of the exploitation of resources and of values, i.e. the total life pattern. / digitalisering@umu

L’histoire des femmes et l’histoire du genre se sont développées conjointement depuis plus d’une trentaine d’années. Pourtant, elles ne sont pas encore pleinement reconnues par les institutions universitaires, et encore moins par les institutions collégiales, les progrès historiographiques dans ces domaines étant exclus du cursus enseigné. Du moins, c’est ce que nous avons observé au niveau collégial au Québec, à la suite d’une évaluation de la trame narrative des manuels francophones et anglophones utilisés pour le cours Histoire de la civilisation occidentale. En effet, grâce à une analyse des chapitres couvrant la période moderne, soit de 1500 à 1800 environ, des manuels les plus utilisés pour l’enseignement de ce cours, nous avons pu établir que l’histoire des femmes et l’histoire du genre ne sont pas intégrées et qu’une différence existe entre la trame du manuel francophone et celle du manuel anglophone. Nous avons constaté que le seul cours d’histoire obligatoire au niveau collégial, qui tend à former des citoyens et des citoyennes éclairé(e)s ainsi qu’à transmettre une culture générale de base, exclut la moitié de la population de leurs enseignements. Aussi ce mémoire propose-t-il trois façons de remédier à cette situation. / Women and gender history have developed in conjunction for more than thirty years. Nevertheless, these domains are still not fully recognized by the university institutions, and even less by the college institutions, as the historiographical advances in these areas are being excluded from the curriculum. Indeed, this is the situation we have observed at the college level in Quebec, following an evaluation of the narrative transmitted by French and English textbooks used in the History of western civilization courses. In fact, thanks to an analysis of the chapters covering the early modern period, which ranges approximately from 1500 to 1800, in the most often used textbooks for the teaching of this course, we were able to establish that the history of women and the history of gender are not integrated in the narrative and that a difference exists between the narrative of the French and English textbooks. We observed that the only mandatory history course at the college level, which endeavours to form enlightened male and female citizens as well as to transmit a basic general culture, excludes half of the population of their teachings. Thus, this work proposes three solutions to remedy this situation.

From the first to the fourth century AD, male perceptions of female sexuality underwent a radical change with the advent of Christianity. This thesis is an investigation into classical male and Christian male perceptions of female sexuality, to determine the manner and extent to which this change in perceptions took place. The investigation will be two-fold, studying both the laws that established these perceptions, as well as representations of female sexuality within specific, subjective male-authored texts. A study of the marriage legislation of Augustus and a male writer of the early Empire, Apuleius, shows an underlying pattern of thought, or paradigm, of female sexuality among classical males. Female sexuality was perceived as existing for the sole purpose of procreation, and males in positions of authority thought that it needed to be under male control in order to ensure acceptable sexual behaviour. They believed this would be best achieved by situating it under the authority of the family. With the advent of Christianity, however, a new competing paradigm on female sexuality emerged, which challenged the perceptions of men of the classical era. The church fathers spurned the classical view of female sexuality by instead advocating lifelong celibacy. They too, believed female sexuality had to be controlled, but they placed it under the authority of the church, and outside the family. Since the basis of the classical and Christian patterns of thought differed so markedly, especially when the Christian paradigm was first being formulated in the second century, it was inevitable that they would come into " conflict. Advocates of the classical paradigm tried to suppress Christianity by persecuting its supporters. Some Christian women became victims of this conflict. This thesis will also include an example of this conflict - the martyrdom of the female Christian Perpetua, who left a record of her persecution in the form of a diary. The conversion of the Emperor Constantine to Christianity in the fourth century brought about the end of the conflict ana a victory for the Christian paradigm. The church fathers suggest that the shift from classical to Christian was total and complete. However, closer examination of Constantine's legislation and the work of the influential church father Jerome shows that while this shift was complete in theory, it did not extend very far into social and legal practice. Although the Christian ideals of the church fathers were a major component of thenew paradigm, it also came to be composed of classical notions - now motivated by Christian thought - that were held by Constantine and the upper classes. It was these classical notions that shaped the social reality of life in the fourth century AD. The nature and extent of the paradigm shift was therefore radical and far-reaching in theory, but not in practice. / Thesis (M.A.)-University of Natal, Durban, 2002.