Thesis (M.A.)--International Christian Graduate University, School of Theology, 1986. / Includes bibliographical references (leaves 83-87).

Thesis (Ph. D.)--University of Texas at Austin, 2001. / Vita. Includes bibliographical references. Available also in a digital version from UMI/Dissertation Abstracts International.

Ministry research project (D. Min.)--Midwestern Baptist Theological Seminary, 1996. / Includes bibliographical references (leaves 168-174).

Thesis (M.S.)--Brigham Young University. Dept. of Marriage, Family, and Human Development, 2006. / Includes bibliographical references (p. 46-53).

This dissertation studies ethnographically how ordinary heterosexual people habitually and with the best intentions make homosexuals or LGBT (lesbian, gay, bisexual, trans-gendered/trans-sexual) people invisible in their daily and ordinary communication processes in Japanese communities in both Oisawa, Japan and Western Massachusetts, U.S.A. This study raises a general question: what are the scenes and communication practices in and through which homosexuality becomes invisible or irrelevant to identification of the self? The main conceptual frames used are those of stigma theory by Ervin Goffman (1963), ethnography of communication by Dell Hymes 1972, 1974), cultural communication by Donal Carbaugh (1989, 1990, 1996, 2001, 2002, cf. 2003, 2005), and coordinated management of meaning by Vernon Cronen 1994). The methodology involves a variety of data including field observations, various forms of textual data, as well as interviews in each Japanese community in Japan and the U.S.A. In five chapters, different aspects of communicative practices and processes as well as associated cultural premises are explicated, delineated, and analyzed. In each case, both intended and unintended functions of the communication are explored. First, a communicative style of “being ordinary” (futuu) is explored, in and through which ordinary heterosexuals habitually enact a complete lack of awareness of homosexuals. This practice involves actions of “not seeing, not hearing, and not saying” (mizaru, kikazaru, iwazaru ) that are enacted individually. When multiple interlocutors enact the actions in collaboration, the communicative practices constitute an event of “pretending nothing happened” (nakatta koto ni suru ), making LGBT identities communicationally invisible. Second, while addressing the Japanese cultural emphases on silence and indirect and ambiguous communication practices, a direct and open mode of Japanese communication practice is examined. This communication practice is called “speaking straightforwardly” (massugu yuu/hakkiri iu), in and through which the speaker expresses candid and sincere thoughts and feelings in accordance with common sense. The recipient of such communication often enacts “being open and receptive” (sunao), that involves listening silently without being defensive or becoming upset. These communicative practices actively and explicitly discourage and at times prohibit discourse about LGBT identities and orientation. Third, cultural premises regarding social and emotional selves associated with the communicative practices of being ordinary and speaking straightforwardly are explicated and analyzed. The dialectic interplay between the two selves becomes salient as the two communication practices are enacted, and it creates tension and human drama. Although ideally speaking an interlocutor has to be always in dialogue with the two selves, one self becomes more salient, as expressed in the communication process, than the other, depending on the situation. These two conflicting selves play a key role in legitimating the heterosexual understanding of what constitutes ordinary personhood, which often marginalizes LGBT identities and orientations as unimportant. Fourth, speaking straightforwardly as a silencing form of communication renders LGBT identities as frightening and cultivates gut-level discomfort against “homosexuals,” without knowing any of them personally. This silencing communication involves cultural conceptualization of human nature, human sexuality, and homosexuality. The family and intimate communication practices function as the gatekeeper, in which the interlocutors express openly and candidly their perceptions and gut-level discomfort about LGBT identities and their implications in society in terms of achieving mundane happiness. This ensures invisibility of LGBT identities, since parents wish for their children nothing but to be able to pursue mundane happiness. Fifth, an analysis of the Japanese heterosexual male-centered lovemaking scenes in ero-manga provides some possible sources of misunderstandings between males, females, and male homosexuals. In particular the analyses seek to identify and examine the intersection between the ero-manga representations and communicative practices of talking about sexuality. Many males often project their own male sense of sexuality on their female counterparts, while trying to please their female counterparts. In the males' communication practices of talking about male “homosexuals,” they project their sense of male sexuality on them. Thus, they express the gut-level discomfort that gay people may aggressively and sexually attack them. These analyses suggest a deeper examination of a gut-level discomfort with “homosexuals” as a communicationally cultivated feeling as opposed to an innate one. This study concludes with a summary of findings about communication generally and Japanese cultural communication practices specifically. It will also expand Goffman's framework of stigma, further develop the framework by discussing three additional categories, discuss the indiscernible power of heterosexual people, point out our communicative (in)actions that stigmatize, marginalize, and dehumanize homosexuals, and make suggestions for minimizing such negative effects.

Thesis (M.A.)--Briercrest Biblical Seminary, 1999. / Abstract. Includes bibliographical references (leaves 102-108).

The purpose of the study was to determine whether first-grade children's participation in a counselor-led intervention strategy, Mother-Child Communication Training (MCCT), would increase their responsible behavior, as assessed by mothers and teachers. Sixty first-grade children in one elementary school in Corvallis, Oregon, along with their mothers, participated in the training program. Pretest-posttest experimental design was used to investigate mothers' and teachers' perceptions of children's behavior. Mothers completed the Adlerian Parental Assessment of Child Behavior Scale (APACBS) while teachers assessed children's behavior using the Walker-McConnell Scale of Social Competence and School Adjustment. Subjects were randomly assigned to treatment groups, experimental (n=30) and control (n=30). The control group formed a wait-list and received the MCCT following the study. The intervention consisted of two phases. Initially, the counselor met twice with each subject in subgroups of five or six children. The focus of these meetings was recognition and expression of feelings. Subsequently, each mother and child met with the counselor two times for approximately forty-five minutes each. The purpose of the mother-child meetings was to assist children in developing responsibility for self and in communicating more effectively with their mothers. Expressing feelings and exploring ways to change one's own behavior were emphasized. Data were analyzed using univariate analysis of variance with repeated measures. The first of two hypotheses revealed a significant (p<.Ol) increase in children's responsible behavior as evaluated by their mothers. An evaluation by teachers failed to demonstrate any significant changes. Experimental group mothers' extremely positive responses to the MCCT on the follow-up evaluation further substantiated the highly significant changes in the children's behavior. The study implies that this brief intervention was effective in increasing children's responsible behavior at home. Recommendations for practice and further research are presented. / Graduation date: 1992

Thesis (MEd)--University of South Australia, 1995

Thesis (MSD Research (Social Work))--University of Pretoria, 2005. / Includes abstract in English and Afrikaans. Includes bibliographical references. Available on the Internet via the World Wide Web.

Thesis (Ph.D.)--Ohio University, 2006. / Adviser: Christina S. Beck. Includes bibliographical references.