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Thesis (MPhil)-- Stellenbosch University, 2014. / ENGLISH ABSTRACT: Pornography in South Africa has only been legal for a mere 16 years, but is preceded by a 126-year history of inutile South African government attempts to suppress and curb it at its borders. To date, pornography as a research field has been largely overlooked by South African researchers, who have either mostly opted to choose fields that are socially more acceptable, or assumed that pornography was not present in the country before the 1980s and 1990s. This research, however, prefers to differ. The study investigates a minute part of a broader scope of pornography history in South Africa, by studying what international and domestic pornographic magazines were first seized and thereafter banned in the country between 1939 and 1989. By theoretically implementing an authoritative theoretical framework, the Annales’s functional structural approach, and applying the historical methodology to unearth unobtrusive historical data, the study compiles a narrative of events that ties a 50-year history of the pornographic magazine in South Africa together. The study eventually identifies 1 033 individual volumes, editions and issues of various pornographic magazine genres, including, among others, pulp and pin-up, naturist and nudist, soft-core, hard-core, male and female homosexual, bisexual, bondage, Asian, female impersonation and biker magazines, of which some, of course, are local South African pornographic magazines. / AFRIKAANSE OPSOMMING: Pornografie is nog net 16 jaar wettig in Suid-Afrika en word voorafgegaan deur ’n geskiedenis van 126 jaar se sensuur wat deur die regering afgekondig is om pornografie buite die land se grense te hou. Tot op hede is pornografie as ’n navorsingsveld deur Suid-Afrikaanse navorsers oorgesien omdat hulle óf studies aanpak wat sosiaal meer aanvaarbaar is, óf aanneem dat daar voor die 1980’s en 1990’s geen pornografie in die land was nie. In dié verband wil hierdie studie met dié aannames verskil. Die navorsing ondersoek ’n klein deeltjie van ’n groter geskiedenis van pornografie in Suid-Afrika deur te kyk na watter buitelandse en binnelandse pornografiese tydskrifte tussen 1939 en 1989 in die land gevind en kort daarna verban is. Teoreties is die outoritêre en die Annales se funksionalisties-strukturalistiese raamwerk ingespan, en die historiese metodologie is gebruik om historiese data na te vors om ’n narratief saam te stel wat 50 jaar se pornografiese tydskrifte in Suid-Afrika saamsnoer. Die studie identifiseer uiteindelik 1 033 uitgawes van verskeie porno-grafiese tydskrifte, wat, onder meer, pulp- en prikkelpop-, nudistiese, sagte, harde, manlike en vroulike homoseksuele, biseksuele, knegskap-, Asiër-, fopdosser- en motorfietstydskrifte insluit; sommige van dié genres is, natuurlik, ook plaaslik in Suid-Afrika gepubliseer.

Doctorat en Sciences politiques et sociales / info:eu-repo/semantics/nonPublished

M.A. / South Africa has thousands of destitute children without families to care for them. The bulk of such children are, at this time, born to impoverished and destitute African women. Many such children have been abandoned. In the years to come we must in addition expect a huge influx of children whose parents have died from or become incapacitated by Aids. These children will also need families to care for them. Adoption is an effective way of creating permanent homes for these children. However, there is currently a dearth of prospective African adopters in the Gauteng Province. Numerous assumptions have been put forward to explain this problemsituation. Some people think that it may be related to traditional norms of the African culture which emphasize the importance of blood ties when it comes to family building. In traditional African culture it was inconceivable that blood ties could be extinguished, or that someone totally strange, let alone someone from a different clan, could parent your child. The majority of modern, western adoptions, involve the legal adoption of children who are not related in any way to the people adopting them. An adoption order vests the parental rights and duties in the adopters and is irrevocable. The adoption order extinguishes natural parental rights with respect to any other person vis-a'-vis the child. Mother cause for concern, is the fact that when African adopters legally adopt children, the majority tend to very secretative about the whole affair. They usually do not acknowledge the adopted child's biological origins because they wish to protect the child and themselves from a negative response by the general community. It is important to tell children they are adopted because children have a right to the truth about themselves. Enduring relationships are built on honesty, not deception. When there has been secrecy in a family about adoption, everyone suffers. The community has a responsibility to provide support and resources to families formed by adoption. Recognizing that support from the community for an adoption service will not be forthcoming unless the community is positively oriented towards such a service, this study seeks to explore and describe the contemporary attitudes of an African community towards the concept of modern, western adoption. The Soweto community is the largest African community in South African. In order to explore the attitudes of people in this community towards the concept of modern, western adoption, a descriptive survey has been conducted. A sample of 163 people was drawn from the Vista University and the Soweto Home for the Aged. A selfadministered questionnaire was used as the method for data collection. Although generalizations to the greater African population cannot be made because a non-probability sampling method was used in this study, findings indicate that the majority of community members in Soweto probably have a positive attitude towards the concept of modern, western adoption. It is hoped that this attitude will have a directive influence on their future behaviour. There must thus be an ongoing effort to expand adoption opportunities for African children in need of permanent homes and members of the community must be directly involved in these efforts.

Orientador: Edson do Prado Pfutzenreuter / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-26T18:32:30Z (GMT). No. of bitstreams: 1 Taves_SyllaJohnLerro_D.pdf: 8886040 bytes, checksum: fa92b19df2ff97fc664a75dcf751fe6f (MD5) Previous issue date: 2014 / Resumo: O objetivo global deste estudo foi a busca por um amplo levantamento informativo e descritivo sobre os contextos institucionais, econômicos e sociais que compõem o ambiente cultural de duas cidades que abrigam universidades de grande relevância regional e internacional. O interesse por este estudo surgiu da experiência profissional do autor como produtor cultural, gestor universitário e de sua vivência nas duas universidades. Podemos definir que os levantamentos foram elaborados para subsidiar a construção de um diagnóstico geral, capaz de representar os ambientes que abrigam potentes sistemas de produção acadêmica e cultural. O mapeamento das estruturas institucionais, do contexto histórico, dos hábitos culturais, do turismo, da economia criativa e de outros fatores nos ajuda a caracterizar estes ambientes, identifica relações intrínsecas e promove a compreensão de como os sistemas culturais se configuram localmente. Nesse contexto, complementamos o estudo com uma comparação das cidades por suas diferenças e semelhanças, visualizadas na análise comparativa dos hábitos e de suas práticas culturais (teatro, festivais de música, entre outros), levando-se em consideração a capacidade de formação cultural de cada universidade, a relevância local em suas cidades sede e a economia da cultura envolvida. As cidades selecionadas são Salamanca, Espanha e Campinas, Brasil e as universidades escolhidas são, respectivamente, a Universidade de Salamanca (USAL) e a Universidade Estadual de Campinas (UNICAMP). Embora existam outras universidades nessas cidades, as instituições selecionadas são as maiores em número de estudantes, orçamento, produtividade acadêmica, entre outras qualidades de excelência, reconhecidas em nível nacional e internacional. Por exemplo, Salamanca é mundialmente reconhecida por sua cultura e atmosfera universitária e a USAL, fundada em 1218, está entre as universidades mais antigas da Europa. Da mesma forma, Campinas é uma cidade de mais de um milhão de pessoas e lar de uma das melhores universidades do país, a UNICAMP, com o maior índice nacional de produção acadêmica e um dos principais centros de pesquisa e inovação no país / Abstract: The overall objective of this study was to seek a broad informative and descriptive survey of institutional, economic and social contexts that compound the atmosphere of two cities that are home to universities of large regional and international relevance. The interest for this study is related to the professional experience of the author as a cultural producer, university officer and his experience at both universities. We may say that the survey was done to subsidize the construction of a general global mapping, capable of representing the atmosphere that houses powerful academic and cultural production systems. The mapping of institutional structures, the historical context, cultural habits, tourism, creative economy and other factors helps us to characterize these environments, identifies intrinsic relations and promotes understanding of how cultural systems are configured locally. In this context, we seek to complement the study with a comparison of cities by their similarities and differences in many aspects observed in the comparative analysis of their cultural practices (theater, music festivals, among other examples), considering the cultural training capacity of each university, their host cities, and the economy of the local culture. The two cities of interest are Salamanca, Spain and Campinas, Brazil, and the universities chosen in these cities are respectively, the University of Salamanca (USAL) and the State University of Campinas (UNICAMP). Although there are other universities in these cities, the selected institutions are the largest in number of students, budget, and academic productivity, among other qualities of excellence, acknowledged nationally and internationally. For example, Salamanca is world-renowned for its culture and for its collegiate atmosphere and the University of Salamanca, founded in 1218, is believed to be the third oldest university in Europe. Similarly, Campinas is a city of over a million people and home to one of the best universities in the country, UNICAMP, with the highest national rate of academic production and one of the major research and innovation centers in the country. OBSERVAÇÃOMinha área de concentração não aparece no formulário, sou do programa antigo de ARTES, minha área de concentração correta seria Economia Criativa, agora não sei como pode ser feito este ajuste no sistema / Doutorado / Artes Visuais / Doutor em Artes

Kundenorientierung ist ein maßgeblicher Erfolgsfaktor für Unternehmen. Entscheidenden Einfluss hierauf besitzen Mitarbeiter mit Kunden-Kontakt, die sich in Bedürfnisse der Kunden einfühlen können und die ihr Wissen mit anderen Mitarbeitern im Unternehmen teilen. In einem schrittweisen und systematischen Vorgehen werden in dieser Arbeit betriebswirtschaftliche und neurowissenschaftlichen Erkenntnisse zusammengeführt und hierdurch dargelegt, welche Faktoren im Unternehmen diese Gehirnleistung des Einfühlens begünstigen. Die Mehr-Ebenen-Analyse erfolgt ausgehend von der Unternehmensebene, insbesondere Phänomenen der Unternehmenskultur, über die Ebene der Beziehungen zwischen Kunden und Mitarbeitern bis hin zur Ebene des sozialen Gehirns.

This thesis explores high-end and bespoke menswear, tailoring and fashion, asking the question - why do some men choose to spend large sums of money to have clothes made for them? Using tailors and high-end menswear as a lens, this thesis unpacks how men construct their notion of self in the digital and terrestrial worlds through the clothes that they wear and the identities they perform. Based on twelve months' terrestrial fieldwork in London and twenty-four months' concurrent digital fieldwork with Instagram, this thesis examines notions of dress, performance and the individual across a multi-dimensional fieldsite set within a blended digital and terrestrial landscape. The fieldwork comprised visiting and interviewing tailors, and observing inside their workshops and at their fashion shows. In addition, the analyst-as-client built relationships with tailors, and constructed a digital self within Instagram through the publication of self-portraits and images of clothing. This thesis is presented in four chapters, flanked by an Introduction and Conclusion. These chapters move from an exploration of terrestrial research in the first two, to an analysis of digital research in the latter two. Five major motifs emerge in this thesis: the importance of the anthropology of clothing and adornment within western society; the nature of the individual in a digitised world; the difficulty in conducting western-centric fieldwork without an element of digital analysis; a methodological restructuring of digital anthropology; and the idea that a digital self can acquire agency. This thesis employs a pioneering blended methodology which brings together the fields of digital anthropology, visual anthropology and material culture to question how selves are constructed in a rapidly changing and increasingly digitised modernity. In conclusion, the thesis argues that individuals construct multiple digital selves and a sense of identity (around the notion of 'authentic individualism') that is illusory.

This project engages with the Kogi, an Amerindian indigenous people from the Sierra Nevada de Santa Marta mountain range in northern Colombia. Kogi leaders have been engaging in a consistent ecological-political activism to protect the Sierra Nevada from environmentally harmful developments. More specifically, they have attempted to raise awareness and understanding among the wider public about why and how these activities are destructive according to their knowledge and relation to the world. The foreign nature of these underlying ontological understandings, statements, and practices, has created difficulties in conveying them to mainstream, scientific society. Furthermore, the pre-determined cosmological foundations of Kogi society, continuously asserted by them, present a problem to anthropology in terms of suitable analytical categories. My work aims to clarify and understand Kogi environmental activism in their own terms, aided by anthropological concepts and “Western” forms of expression. I elucidate and explain how Kogi ecology and public politics are embedded in an old, integrated, and complex way of being, knowing, and perceiving on the Sierra Nevada. I argue that theoretically this task involves taking a realist approach that recognises the Kogi’s cause as intended truth claims of practical environmental relevance. By avoiding constructivist and interpretivist approaches, as well as the recent “ontological pluralism” in anthropology, I seek to do justice to the Kogi’s own essentialist and universalist ontological principles, which also implies following their epistemological rationale. For this purpose, I immersed myself for two years in Kogi life on the Sierra, and focused on structured learning sessions with three Mamas, Kogi spiritual leaders and knowledge specialists. I reflect on how this interaction was possible because my project was compatible with the Mamas’ own desire to clarify and contextualise the Kogi ecological cause. After presenting this experience, I analyse the material as a multifaceted, interrelated, and elaborate system to reflect the organic, structured composition of Kogi and Sierra, also consciously conveyed as such by the Mamas. I hereby intend to show how the Kogi reproduce, live, and sustain this system through daily practices and institutions, and according to cosmological principles that guide a knowledgeable, ecological relationality with things, called ‘the Law of Origin’. To describe this system, I develop a correspondingly holistic and necessary integration of the anthropological concepts of cosmology, ontology, epistemology, and ecology. Based on this, I argue that Kogi eco-politics are equally embedded in this system, and constitute a contemporary attempt to maintain their regulatory relations with the Sierra Nevada and complement their everyday care-taking practices and rituals. In Kogi terms, this continuity and coherence is a moral imperative and environmental necessity. Thus framing and clarifying Kogi eco-politics may enrich insights into the nature of indigenous ecological knowledge, and may help address environmental problems.

A ilha de São Luis é a única cidade brasileira fundada pelos franceses, sob o comando de Daniel La Touche, e até hoje possui o maior e mais homogêneo conjunto arquitetônico colonial de origem portuguesa. As influências do burgo, tipicamente lusitanas, em sua colonização originaram uma cultura diversificada, sendo influenciada também por negros e indígenas, a qual é enfatizada nas tradições folclóricas, nas lendas, nos mitos e no sincretismo religioso perpassando gerações. Neste contexto cultural, pensou-se realizar uma pesquisa tendo como objetivo geral investigar como avós e netos, pertencentes às famílias ludovicenses, percebem e vivenciam o processo de transmissão de valores culturais e familiares. Inicialmente, foi realizada entrevista individual com 10 avós e 10 netos. Após a análise de conteúdo das entrevistas, os temas foram agrupados e deram origem a um questionário que foi aplicado a 31 avós e 83 netos ludovicenses (41 netos e 42 netas). Os dados obtidos foram quantificados. Os principais resultados, no que se refere às avós foram: 1) quanto ao significado dos netos predominaram são meus segundos filhos e amor; 2) a participação na vida dos netos se dá através de conversas; 3) as atividades mais freqüentes são as visitas; 4) no que concerne ao que guardam de mais importante de São LuisMA foi a própria família; 5) transmitem para os seus netos, principalmente, a valorização dos estudos; 6) quanto às tradições próprias da família assinalaram serem as festas familiares (Natal, Ano Novo, aniversários); 7) os netos aceitam bem e participam de tudo o que diz respeito às tradições familiares; 8) não perceberam diferença entre os sexos dos netos no que se refere às tradições da família; 9) esperam que os netos preservem a união da família; 10) as diferenças e semelhanças entre a sua geração e a dos netos, dizem respeito ao fato de que os netos falam o que querem, ou seja, têm liberdade de expressão; 11) por último, assinalam que os sentimentos experimentados como avós são de que aprendem com seus netos a cada dia. Com relação aos netos observou-se o seguinte: 1) o significado das avós foi sabedoria e experiência; 2) quanto à participação e às atividades realizadas com os avós predominaram as conversas; 3) o que eles mais transmitem para os seus avós são as brincadeiras e as conversas; 4) os netos, assim como as avós, guardam de mais importante em São Luis a sua família; 5) as tradições próprias da família são os almoços nos finais de semana; 6) revelaram que os avós aceitam e recebem bem essas tradições; 7) pensam em preservar a educação que os avós passaram; 8) sobre as diferenças e semelhanças entre as gerações responderam que na época dos avós havia mais opressão e hoje é mais liberal; 9) entre os valores que sofreram modificações ao longo do tempo destacou-se tomar a bênção; 10) por fim, acham que ser neto é aprender com os avós. Espera-se, com o presente trabalho contribuir com a literatura sobre a família ludovicense e oferecer subsídios aos profissionais interessados na mesma. / The island of São Luis is the only Brazilian city established by the Frenchmen, under the command of Daniel La Touche, and up to today it has the biggest and most homogeneous architectural colonial set of Portuguese origin. The typically Portuguese influences of the village in its colonization gave rise to a diversified culture being influenced also by black men and Indians which is emphasized in the folklore traditions, legends, myths as well as in the religious syncretism from generation to generation. In this cultural context, a research was done to investigate how grandparents and grandchildren belonging to the ludovicenses families note and live the process of transmission of cultural and family values. Initially, individual interviews were done with 10 grandmothers and 10 grandchildren. Upon analysis of the content of the interviews, the topics were grouped and created a questionnaire which was applied to 31 ludovicenses grandmothers and 83 grandchildren (41 grandsons and 42 granddaughters). The data obtained through the same were quantified. The data obtained through the same were quantified. The principal results concerning the grandmothers were: 1) as to the meaning of the grandchildren predominated they are my second children and love ; 2) the participation in the life of the grandchildren happens through conversations; 3) the most frequent activities are the visits; 4) the family is what they consider to be the most important thing about São Luis- MA; 5) to emphasize to their grandchildren how valuable education is; 6) as to the particular traditions of the family they considered Christmas, New Years Day, birthdays to be family festivities ; 7) the grandchildren accept well and participate in everything concerning the family traditions; 8) did not realize any difference between the genders as to the traditions of the family; 9) expect that the grandchildren preserve the union of the family; 10) the differences and similarities between their generation and their grandchildrens, concerning the fact that the grandchildren say what they want, have freedom of expression; 11) and lastly they pointed out that the feelings experienced as grandparents are what they learn from their grandchildren daily. As to the grandchildren, the following was observed: 1) the grandmothers meant wisdom and experience; 2) the conversations were predominant as to the participation and activities done with their grandmothers; 3) what they most transmit to their grandmothers were the games and conversations; 4) the grandchildren, as well as their grandmothers, consider the family to be the most important thing about São Luis; 5) the family traditions are lunches at weekends; 6) showed that their grandmothers accept and receive such traditions very well; 7) consider preserving the teaching their grandmothers passed on to them; 8) as to the differences and similarities among the generations, they reported that in their grandparents time there was more oppression and today everything is more liberal; 9) to take blessings is among the values which changed with the passing time 10) and they think that being grandchildren is to learn from their grandparents. We hope that with the present work we can contribute to the literature about the ludovicense family and to offer subsides to the professionals interested in it.

Made available in DSpace on 2017-06-01T18:08:21Z (GMT). No. of bitstreams: 1 Fabiana_Borges.pdf: 745999 bytes, checksum: c2e032218653d08e8c38092845849b55 (MD5) Previous issue date: 2007-04-27 / The island of São Luis is the only Brazilian city established by the Frenchmen, under the command of Daniel La Touche, and up to today it has the biggest and most homogeneous architectural colonial set of Portuguese origin. The typically Portuguese influences of the village in its colonization gave rise to a diversified culture being influenced also by black men and Indians which is emphasized in the folklore traditions, legends, myths as well as in the religious syncretism from generation to generation. In this cultural context, a research was done to investigate how grandparents and grandchildren belonging to the ludovicenses families note and live the process of transmission of cultural and family values. Initially, individual interviews were done with 10 grandmothers and 10 grandchildren. Upon analysis of the content of the interviews, the topics were grouped and created a questionnaire which was applied to 31 ludovicenses grandmothers and 83 grandchildren (41 grandsons and 42 granddaughters). The data obtained through the same were quantified. The data obtained through the same were quantified. The principal results concerning the grandmothers were: 1) as to the meaning of the grandchildren predominated they are my second children and love ; 2) the participation in the life of the grandchildren happens through conversations; 3) the most frequent activities are the visits; 4) the family is what they consider to be the most important thing about São Luis- MA; 5) to emphasize to their grandchildren how valuable education is; 6) as to the particular traditions of the family they considered Christmas, New Year s Day, birthdays to be family festivities ; 7) the grandchildren accept well and participate in everything concerning the family traditions; 8) did not realize any difference between the genders as to the traditions of the family; 9) expect that the grandchildren preserve the union of the family; 10) the differences and similarities between their generation and their grandchildren s, concerning the fact that the grandchildren say what they want, have freedom of expression; 11) and lastly they pointed out that the feelings experienced as grandparents are what they learn from their grandchildren daily. As to the grandchildren, the following was observed: 1) the grandmothers meant wisdom and experience; 2) the conversations were predominant as to the participation and activities done with their grandmothers; 3) what they most transmit to their grandmothers were the games and conversations; 4) the grandchildren, as well as their grandmothers, consider the family to be the most important thing about São Luis; 5) the family traditions are lunches at weekends; 6) showed that their grandmothers accept and receive such traditions very well; 7) consider preserving the teaching their grandmothers passed on to them; 8) as to the differences and similarities among the generations, they reported that in their grandparents time there was more oppression and today everything is more liberal; 9) to take blessings is among the values which changed with the passing time 10) and they think that being grandchildren is to learn from their grandparents. We hope that with the present work we can contribute to the literature about the ludovicense family and to offer subsides to the professionals interested in it. / A ilha de São Luis é a única cidade brasileira fundada pelos franceses, sob o comando de Daniel La Touche, e até hoje possui o maior e mais homogêneo conjunto arquitetônico colonial de origem portuguesa. As influências do burgo, tipicamente lusitanas, em sua colonização originaram uma cultura diversificada, sendo influenciada também por negros e indígenas, a qual é enfatizada nas tradições folclóricas, nas lendas, nos mitos e no sincretismo religioso perpassando gerações. Neste contexto cultural, pensou-se realizar uma pesquisa tendo como objetivo geral investigar como avós e netos, pertencentes às famílias ludovicenses, percebem e vivenciam o processo de transmissão de valores culturais e familiares. Inicialmente, foi realizada entrevista individual com 10 avós e 10 netos. Após a análise de conteúdo das entrevistas, os temas foram agrupados e deram origem a um questionário que foi aplicado a 31 avós e 83 netos ludovicenses (41 netos e 42 netas). Os dados obtidos foram quantificados. Os principais resultados, no que se refere às avós foram: 1) quanto ao significado dos netos predominaram são meus segundos filhos e amor ; 2) a participação na vida dos netos se dá através de conversas; 3) as atividades mais freqüentes são as visitas; 4) no que concerne ao que guardam de mais importante de São Luis MA foi a própria família; 5) transmitem para os seus netos, principalmente, a valorização dos estudos; 6) quanto às tradições próprias da família assinalaram serem as festas familiares (Natal, Ano Novo, aniversários); 7) os netos aceitam bem e participam de tudo o que diz respeito às tradições familiares; 8) não perceberam diferença entre os sexos dos netos no que se refere às tradições da família; 9) esperam que os netos preservem a união da família; 10) as diferenças e semelhanças entre a sua geração e a dos netos, dizem respeito ao fato de que os netos falam o que querem, ou seja, têm liberdade de expressão; 11) por último, assinalam que os sentimentos experimentados como avós são de que aprendem com seus netos a cada dia. Com relação aos netos observou-se o seguinte: 1) o significado das avós foi sabedoria e experiência; 2) quanto à participação e às atividades realizadas com os avós predominaram as conversas; 3) o que eles mais transmitem para os seus avós são as brincadeiras e as conversas; 4) os netos, assim como as avós, guardam de mais importante em São Luis a sua família; 5) as tradições próprias da família são os almoços nos finais de semana; 6) revelaram que os avós aceitam e recebem bem essas tradições; 7) pensam em preservar a educação que os avós passaram; 8) sobre as diferenças e semelhanças entre as gerações responderam que na época dos avós havia mais opressão e hoje é mais liberal; 9) entre os valores que sofreram modificações ao longo do tempo destacou-se tomar a bênção; 10) por fim, acham que ser neto é aprender com os avós. Espera-se, com o presente trabalho contribuir com a literatura sobre a família ludovicense e oferecer subsídios aos profissionais interessados na mesma.