This thesis is about gender relations and identities among farming families in a community in the Aveyron region in southern France. More particularly, it is about the ways in which women and men in farming families locate themselves in terms of culturally constructed ideas of femininity and masculinity, and ideas of tradition and modernity. This study is carried out from a feminist perspective and draws on feminist and social and cultural geographies as well as other social science disciplines in order to explore the production and reproduction of patriarchal ideologies by which women are maintained in unequal positions to men in farming families, the farming community, and bureaucratic structures.

This thesis investigates the impact of culture, leadership, and power, on staff motivation in selected international organizations (IOs), and develops a theoretical framework to assist with the practice of workforce motivation. The main research question is: “How can supervisors motivate their staff in the context of IOs?” Utilizing critical theory as a paradigm of inquiry, the study’s philosophical perspective leans heavily on “phenomenology”. Conducting this research led to the realization that there are a few studies in the existing literature on this subject matter. After investigating grand theories, the meso theories which form the theoretical background of the research were chosen, as: McClelland motivational theory, the GLOBE study, implicit leadership theory, and, Schein’s culture and leadership theory. Concern for understanding the cultural aspect led to the result of utilizing critical ethnography methodology. Moreover, three chief methods were used: Semi-structured interviews, focus groups, and, non-participant observations. Based on volunteerism principle and quota sampling technique, twenty-two supervisors, and the same number of staff, from the World Trade Organization (WTO), the International Trade Centre (ITC), the United Nations Conference on Trade and Development (UNCTAD), and the World Health Organization (WHO), all headquartered in Geneva-Switzerland, took part in interviews and focus groups. Non-participatory, structured, and overt observations, were also carried out on a three-day working schedule for the four IOs participating in the study. The gathered information was analysed, using ethnographic data content analysis, and the rigour of research was ensured through utilizing the concepts of trustworthiness and reflexivity. For the first time in the existing literature, the findings of this research have established a theoretical framework which demonstrates how concepts related to staff motivation work in the context of IOs. It further develops a definition of International Culture, as a metamorphosed pattern of values, beliefs, assumptions, social ideas, language, symbols, rituals and working customs formed by the fusion of national cultures and organizational culture in international settings. Regarding power concept, although the establishment of IOs was influenced by Kantian deontological ethics, except for the ITC staff and one UNCTAD staff, all others supported the Machiavellian teleological approach. On the subject of motivation concept, it was recognised that nationality does not make an impact on staff motivation. In conclusion, this study provides some useful recommendations for supervisors, officials of IOs, and researchers.

This study sought to analyse critically the discourse of pupils’ disaffection captured in the views of a teacher, a Learning Mentor and a group of six pupils from key stage 4 at a secondary school in south London. The analysis examined how some pupils acquired the label ‘disaffected’ and considered the extent to which dominant curriculum ideologies and power relations between teachers and pupils contributed to pupils’ disconnection from learning. Additionally, the study examined the effectiveness of the Alternative Education project organised by the school in a bid to engage disaffected pupils in learning. The corpus of data was generated through a combination of semi-structured one to one interviews and a focus group interview. Drawing on Fairclough’s (1989, 2001, 2003) approach to Critical Discourse Analysis (CDA), excerpts from the data were chosen on the basis of their salience to the key themes of the study to describe, interpret and explain the opaque and contradictory discourse of disaffection. The teachers’ narratives largely located explanations for pupils’ disconnection from learning in pupils’ cognitive, emotional and behavioural pathologies or the influence of a moral underclass culture in their communities. The pupils’ counter-narratives suggested that their disengagement was a rational response to a perception of de-motivating curricula and disrespectful teachers, resulting in a counter school culture, where resistance accorded status among peers and compliance with teachers’ demands for conformity earned the derisory label ‘Neek’. The teacher’s narrative also revealed that curriculum overload and the preoccupation with attainment targets posed significant challenges in his attempts to engage disaffected learners. However, the success of the Alternative Education Programme highlighted the importance of flexibility and positive educator-pupil relationships in capturing and sustaining the interest of learners. It is argued that an adequate analysis of the determinants of disaffection ought to consider the impact of instrumentality in education on relationships in the situational, institutional and societal contexts of schooling. Furthermore, the significance of class, ethnicity and gender on the academic under-achievement of black working class boys, can not be overstated.

Thesis (M.A.)--University of Tennessee, Knoxville, 2002. / Title from title page screen (viewed Feb. 26, 2003). Thesis advisor: Sherry Cable. Document formatted into pages (x, 99 p. : 1 ill.). Vita. Includes bibliographical references (p. 81-85).

Lesbianidade: a very familiar! It follows an enterprise, where the objective is to analyze and understand how women, to take lesbianidade to experience the affection and erotic, established the relationship with them and with their families in the city of Maceio. The transit by sociological theories and the empirical world, through focus groups and discussions, revealed a web of relationships and behaviors, incomparably complex. Within this complexity are the games of power, politics, the constraints and social representations, the socio-historical construction of sexuality and cultures and, basically, the subject. Those that are not fixed and not apathetic to events, show that the identities are an eternal becoming, so each being can set in historical subject. By questioning values misóginos, heterossexistas and homophobic, can turn into proposer of other stories. Several speeches lesbian women, exposed along the search, show the possibility of not legitimize the families patrilineares as the only model of familiarity and suggest other forms of sociability, either through speeches expressed verbally or non-speeches themselves, as is the androginias the case. / Fundação Carlos Chagas Filho de Amparo a Pesquisa do Estado do Rio de Janeiro / Lesbianidade: um assunto muito familiar! Resulta de um empreendimento, onde o objetivo consiste em analisar e compreender como as mulheres, ao assumirem a lesbianidade para vivenciarem os afetos e a erótica, estabeleceram o relacionamento consigo e com suas famílias na cidade de Maceió. O trânsito pelas teorias sociológicas e no mundo empírico, através dos grupos focais e de discussões, revelou uma teia de relações e comportamentos, incomparavelmente complexos. Dentro dessa complexidade, estão os jogos de poderes, a política, as coerções e representações sociais, a construção sócio-histórica da sexualidade e das culturas e, fundamentalmente, os sujeitos. Esses que não são fixos e nem apáticos aos acontecimentos, mostram que as identidades são um eterno devir; assim sendo, cada ser pode se constituir em sujeito histórico. Ao questionar valores misóginos, heterossexistas e homofóbicos, podem transformar-se em propositores de outras histórias. Vários discursos das mulheres lésbicas, expostos ao longo da pesquisa, revelam a possibilidade de não legitimar as famílias patrilineares como o único modelo de familiaridade e apontam outras formas de sociabilidade, seja através dos discursos verbalmente expressados ou dos discursos nãoditos, como é o caso das androginias.

Made available in DSpace on 2016-04-26T18:17:29Z (GMT). No. of bitstreams: 1 Leandro Pires Salvador.pdf: 1533863 bytes, checksum: 0ad9fa1b5d34a4c29ae31fb8463b8761 (MD5) Previous issue date: 2008-10-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research work attempts to comprehend the way through which the media is capable of distorting, amplifying, minimizing, creating or hiding perceived realities, as it follows the ideological line (named "editorial line"), although usually it is not assumed. It is understood that there is a relationship between the State, the market and the media as institutions that maintain power over society. Corporate media, as a group of companies, is aligned with the market in two ways: through means of prot, common to any capitalist corporation, and as a representative of ideologically hidden interests. With this in mind, the research work investigated the roots of the contemporary cultural context, focusing on a serious crisis in the Brazilian airline market, a crisis which culminated in an airplane accident with 199 deaths. In this event, the media made it clear that the market dominated over the State, with respect to the first reality (to the following of regulations and physical limitations) as well as the second reality (weakening of the State and defending the hypothesis that the market regulates itself following natural laws, which are ideologically built). We investigated how the methods that are appropriate to the analysis of physical and biological phenomena, when applied in journalism, hide the essential causes of that which is investigated, well as the possible interests, and how this approach has been ideologically used in different Communication Schools as well as by journalistic work. The research work focused on media coverage by the electronic version of the Folha de São Paulo newspaper (Folha Online) related to the developments of the airline crisis up to the point of the TAM Flight 3054 disaster. Thereafter, it focused on three facts which, as covered by the general media, could not be clearly understood or interpreted by the general public / Esta pesquisa busca compreender de que modo a mídia é capaz de distorcer, amplificar, minimizar ou criar e ocultar realidades, segundo a linha ideológica (chamada "linha editorial") adotada pelo veículo, embora freqüentemente não assumida. Entendemos existir uma relação entre o Estado, o mercado e a mídia como instituições que detêm poder sobre a sociedade. A mídia corporativa, enquanto conjunto de empresas, apresenta-se duplamente alinhada ao mercado: seja pelos fins lucrativos que tem em comum a qualquer outra corporação tipicamente capitalista, seja por servir como representante de interesses ideologicamente ocultados. Com este foco, o presente trabalho de pesquisa investigou as raízes do contexto cultural atual, dentro do qual ocorreu uma grave crise no mercado de transporte aéreo brasileiro que teve como ápice um acidente com 199 vítimas fatais. A cobertura midiática deste evento permite concluir que o mercado venceu o Estado tanto no que diz respeito à primeira realidade (respeito a regulamentos e limitações físicas) quanto à segunda (enfraquecimento do Estado e defesa da hipótese de que o mercado se auto-regula de acordo com leis naturais, ideologicamente construídas). Investigamos como métodos que são adequados à análise de fenômenos físicos e biológicos, ao serem aplicados no jornalismo, escondem as causas essenciais daquilo que é investigado, bem como de possíveis interesses em jogo, e como esta abordagem tem sido ideologicamente utilizada tanto por pesquisas realizadas em influentes Escolas de Comunicação, quanto pela própria praxis jornalística. A pesquisa focou a cobertura do jornal Folha de São Paulo, em sua versão eletrônica Folha Online, sobre o desenvolvimento da crise aérea até o acidente do Vôo 3054 da TAM. A partir daí, focou sobre três fatos que, da maneira como foram cobertos pela mídia em geral, não puderam ser claramente compreendidos ou interpretados pelo público em geral

Made available in DSpace on 2016-08-03T12:20:46Z (GMT). No. of bitstreams: 1 Edileia Mota Diniz.pdf: 1326755 bytes, checksum: 54aef30316ab5381b474629c5c2215be (MD5) Previous issue date: 2006-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Japanese religions in Brazil, including Seicho-No-Ie, was directly linked to Japanese immigration, which began in 1908. These immigrants brought with them cosmologies and religious practices that were part of a rich and ancient cultural legacy. A variety of New Religious Movements had begun to appear in Japan primarily during the modernizing "Meiji Restoration" (1868-1912), including Oomoto, Tenrikyô, Soka Gakkai, the Messianic Church, and Seicho-No-Ie. In 1930, Masaharu Taniguchi (1893-1985) founded Seicho-No-Ie, a philosophical-religious movement whose name means "home of infinite progressing". Its doctrine is based in a series of revelations that Taniguchi claimed to have received from a Shinto divinity; it draws on Buddhist and Shinto traditions, later mixed with Christian concepts. The propagation of Taniguchi s teachings in a magazine led to Seicho-No-Ie s expansion, first in Japan and later in other parts of the world. Taniguchi was a prophetic and charismatic leader. He installed a peculiar system of symbolic domination that is amenable to analysis using the theories of Max Weber and Pierre Bourdieu. The institutionalization process took Taniguchi s family as idealized model and articulated a hybrid system of patriarchal, charismatic and bureaucratic domination, establishing an androcentric order initially inspired on the Japanese imperial tradition in which feminine roles are subordinate. This structure privileged the succession to leadership of Master Taniguchi s son-in-law, Seicho Arachi (who adopted his father-in-law s surname) and, years later, of the eldest grandson, Masanobu Taniguchi (first-born of Seicho and his wife, Emiko). In the early 1930s, Japanese immigrants to Brazil discovered Seicho-No-Ie, due in large part to reading a magazine edited in Japan by Taniguchi. However, the key factor in establishing Seicho-No-Ie in Brazil was the missionary work of two Japanese immigrants, brothers Daijiro and Miyoshi Matsuda. The Brazilian organization was officially recognized as a branch office of the Japanese headquarters on May 30, 1951. The initial growth of Seicho-No-Ie in Brazil was bounded by the ethnic and cultural limits of the Japanese community. It began to attract native-born Brazilians in the 1960s, as it sought to acculturate its doctrinal activities. This study describes Seicho-No-Ie s doctrinal and administrative structure in Brazil, presenting them as a reproduction of International Headquarters in Japan. It analyzes the religious discourse found in books and magazines, and, currently, in television programs. It argues that these media, along with the teachings of a select body of lecturers, were the primary means of reproducing Masaharu Taniguchi s legacy to his Japanese, Brazilian, and other followers. / A inserção das novas religiões japonesas no Brasil, entre elas a Seicho-No-Ie, está diretamente ligada à imigração japonesa, iniciada em 1908. Esses imigrantes trouxeram com eles cosmovisões e práticas religiosas, que faziam parte de um antigo e rico legado cultural. No Japão, o surgimento dessas novas religiões se deu, principalmente, em decorrência da Restauração Meiji (1868-1912), um período de modernização daquele país. Nessa época apareceram a Oomoto, Tenrikyô, Soka Gakkai, Igreja Messiânica Mundial e a Seicho-No-Ie. Masaharu Taniguchi (1893-1985) fundou a Seicho-No-Ie em 1930, um movimento filosófico-religioso, cujo nome significa lar do progredir infinito . A sua base doutrinária está fundamentada nas tradições budistas e xintoístas mescladas, posteriormente, com preceitos do cristianismo. O fato fundante dessa nova religião são as revelações que Taniguchi afirma ter recebido de uma divindade xintoísta. Foi, no entanto, a divulgação de seus ensinamentos, por meio de uma revista, que deu início à sua expansão no Japão e depois em várias partes do mundo. Taniguchi foi um líder profético e carismático, que instaurou um sistema de dominação simbólica peculiar, mas passível de ser analisada à luz das teorias de Max Weber e Pierre Bourdieu. O processo de institucionalização tomou a família Taniguchi como o modelo ideal, articulando-se a partir dela um sistema de dominação misto de patriarcal, carismático e burocrático. Assim se formou um legado, inicialmente inspirado na tradição imperial japonesa, em que o papel feminino está subordinado à ordem androcêntrica. Esse fator privilegiou a sucessão do Mestre Taniguchi por seu genro, Seicho Arachi, que adotou o sobrenome do sogro e, anos mais tarde, se reproduziu na ascensão do primogênito do casal Seicho e Emiko, Masanobu Taniguchi. No Brasil, os imigrantes japoneses, já no início dos anos 30, descobriram a Seicho-No-Ie, graças ao recebimento do mensário editado no Japão por Taniguchi. Foi, entretanto, o trabalho missionário dos irmãos Daijiro e Miyoshi Matsuda, imigrantes japoneses no Brasil, que a Seicho-No-Ie aqui se estabeleceu e se desenvolveu, obtendo o seu reconhecimento oficial como filial da sede japonesa, em 30/05/51. Inicialmente a Seicho-No-Ie se restringiu às fronteiras étnicas e culturais da colônia japonesa, porém, a partir de 1960, passou a atrair brasileiros, enquanto buscava aculturar as suas atividades doutrinárias. Busca-se neste estudo descrever a organização assumida no Brasil pela Seicho-No-Ie, a sua estrutura doutrinária e administrativa, apresentando-as como uma reprodução da Sede Internacional situada no Japão. Procuramos valorizar o discurso religioso da Seicho-No-Ie contido nos livros e revistas publicados, e atualmente, em programas de televisão. Acreditamos serem esses meios, ao lado dos ensinamentos transmitidos por um seleto corpo de preletores, as principais formas de reprodução desse legado que Masaharu Taniguchi deixou aos seus seguidores, japoneses, brasileiros e de outras nacionalidades.