This text is a venture in honoring principles manifest within conversations for being related. It focuses upon the relationship between culture and curriculum, combining academic discourse relating to the construction of identity, policy and curriculum with conversations undertaken with 42 members of a school community in Aotearoa New Zealand; the intention being to inform the project of teaching culture. This study contributes to curriculum theory by describing a 'language' for the processes and purposes of culture in education, and by modeling the principles of that 'language.' The 'language' describes the tone for conversations for being related, the assumption being that the speakers will contribute their own vocabulary. Principles of the suggested language include the following 'tonal' qualities: • adopting a global perspective of culture that honors particularities of the local context; • incorporating many ways of knowing culture and expressing that knowing; • developing non-oppositional interpretations of cultural difference; • perceiving the teaching of culture as a collaborative, long-term, holistic project; • affirming the coexistence of change and constancy in understandings of culture; • making explicit the teacher's curricular contribution to understandings of culture; • respecting the voices of community, voices that may amend and stand alongside the academic canon. In conclusion, this study suggests that while an initial premise of fluidity and complexity in understandings of culture is present in academic and community sources, so too are principles of constancy which emphasize relatedness. In order that these principles may inform understandings of culture in the teaching of culture, a revisionary perspective is needed towards the canon (particularly the sources of knowledge to be regarded as authoritative), and towards the research, interpretation and representation of understandings of culture. The development of a 'language for being related' is suggested as one way in which teacher and researcher understandings of culture might embrace diversity and equity issues in curriculum. This project contributes to the much needed discussion on ways in which 'culture' might work to promote a philosophy of education that combines many ways of knowing in conversations for being related.

This text is a venture in honoring principles manifest within conversations for being related. It focuses upon the relationship between culture and curriculum, combining academic discourse relating to the construction of identity, policy and curriculum with conversations undertaken with 42 members of a school community in Aotearoa New Zealand; the intention being to inform the project of teaching culture. This study contributes to curriculum theory by describing a 'language' for the processes and purposes of culture in education, and by modeling the principles of that 'language.' The 'language' describes the tone for conversations for being related, the assumption being that the speakers will contribute their own vocabulary. Principles of the suggested language include the following 'tonal' qualities: • adopting a global perspective of culture that honors particularities of the local context; • incorporating many ways of knowing culture and expressing that knowing; • developing non-oppositional interpretations of cultural difference; • perceiving the teaching of culture as a collaborative, long-term, holistic project; • affirming the coexistence of change and constancy in understandings of culture; • making explicit the teacher's curricular contribution to understandings of culture; • respecting the voices of community, voices that may amend and stand alongside the academic canon. In conclusion, this study suggests that while an initial premise of fluidity and complexity in understandings of culture is present in academic and community sources, so too are principles of constancy which emphasize relatedness. In order that these principles may inform understandings of culture in the teaching of culture, a revisionary perspective is needed towards the canon (particularly the sources of knowledge to be regarded as authoritative), and towards the research, interpretation and representation of understandings of culture. The development of a 'language for being related' is suggested as one way in which teacher and researcher understandings of culture might embrace diversity and equity issues in curriculum. This project contributes to the much needed discussion on ways in which 'culture' might work to promote a philosophy of education that combines many ways of knowing in conversations for being related. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

The field of cultural studies is founded upon the belief that there are no essential (ahistorical or transhistorical) limits separating theory from practice. Thus, it rejects out of hand a central principle of the West's premodern tradition of thought, which held that political theory must always be tempered by a practical awareness of human nature. The move away from this older belief in natural limits is largely carried out in the name of diversity, a sincere wish to promote openness and tolerance toward the various ends that humans may choose to pursue. Unfortunately, this ground-clearing exercise runs into certain contradictions when it is realized that absolute tolerance can provide no consistent argument against its opposite, extreme intolerance. A more subtle effect of this tolerance, however---and one that I will argue is in evidence in much cultural studies research today---is the inability to ground important political decisions. This inability leads to what Stuart Hall has called a "formalization" of the field: unwilling to commit to a particular practical vision, theory becomes locked within a self-referential sphere, or limits itself to "low risk" practical discussions (e.g., the cultural implications of record collecting). This trend towards political ineffectuality, I argue, can only be moderated by subjecting cultural studies' deepest assumptions concerning human nature to philosophical doubt. Following the argument of Leo Strauss, I propose that the most radical challenge to the mainstream of current thought is found in premodern writings. Thus, this thesis is at once a critique of the "present-mindedness" that I have witnessed in cultural studies and a limited defense of past thought.

This thesis delineates the context and history of the field of cultural studies, specifically tracing the construction of culture as a site of critical theory. Primarily, it explores the influence of Marxist philosophies in politicizing the culture concept, and subsequently surveys the set of internal debates in progressive theory. Comparing the various strengths and limitations of political economy, American cultural consumption discourse, and British cultural materialism, ultimately the thesis argues in favour of instating the third paradigm as the privileged analytical model of progressive scholarship. Cultural materialism is cited for its methodological excellence and political relevance in the contemporary world.

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Many Egyptians—hyphenated and not—have begun to publicly articulate their struggles with identity confusion, collectivist clash, and communication incapability; these (and similar) issues have, in fact, taken center-stage in both Arabic-language and bilingual (English/Arabic, Arabic/French, etc.) media outlets. The dissertation's two general purposes were, therefore, to: 1) Expand the dialogical model of acculturation (DM), and 2) Discover current cultural climates common among Christians in Egypt and in the diaspora—regardless of where they were born and raised. The general purposes were divided into three narrower goals, including: 1) An exploration of the acculturation strategies of Christian Egyptians, 2) An understanding of current attitudes, anxieties, and/or "dreams" held by Christian Egyptians (living in Egypt or the diaspora), as well as 3) A discovery of participants' manifestations of the dialogical model of acculturation through an examination of three communication dimensions (Identification, Cultural Orientation, and Communication Style). These goals were, in part, accomplished by asking three main research questions (one of them divided into two segments): RQ1—What are the acculturation strategies that Egyptian Christians in Egypt and the diaspora use to negotiate their identities? RQ2a—What are some of the positive (goals, wishes, desires, "dreams"), negative ("cultural anxieties," conflicts, tensions) and/or neutral issues in the lives of Christian Egyptians in Egypt and the diaspora? RQ2b—How do Christian Egyptians in Egypt and the diaspora negotiate any tensions or conflicts associated with their own desires and/or cultural anxieties? RQ3—How is the dialogical model of acculturation manifested in Christian Egyptians in Egypt and the diaspora with respect to the "three communication dimensions" (Identification, Cultural Orientation, and Communication Style)? The questions were investigated through descriptive questionnaires administered online, and qualitative interviews that were either administered online (synchronously and asynchronously) or conducted face-to-face and video-taped, while the review of online blogs from eight bloggers (one Coptic Orthodox, seven Egyptian Muslim) provided additional insights, achieving validity through corroboration and triangulation. / A Dissertation submitted to the School of Communication in partial fulfillment of the requirements for the degree of Doctor of Philosophy. / Summer Semester, 2010. / April 21, 2010. / Qualitative Research, Salon Marriage, Middle Eastern Studies, Ethnic Studies, Cultural Studies, Cultural Shift, Traditional Culture, Collectivism, High Context Communication, Communication Style, Culture Clash, Struggle, Americopt, Egyptian American, Bicultural, Immigrants, Diaspora, Christian Egyptian, Coptic, Copts, Egypt, Intercultural Communication, Communication, Cross-Cultural Communication, Culture, Identity, Acculturation, Blogs, Online Research, Online Interviews, Identification, Arab American, Hyphenated American, Dialogical Acculturation, Dialogical Model, Generational Struggle / Includes bibliographical references. / Felecia Jordan-Jackson, Professor Directing Dissertation; Stephen McDowell, Professor Directing Dissertation; Peter Garretson, University Representative; Davis Houck, Committee Member.

My dissertation delineates the Dominican intelligentsia’s collecting of unofficial archives from the local bourgeoisie’s emergence after the Restoration of independence from Spain in 1865 through the Dominican State’s consolidation as a sovereign entity in the 1920s. By unofficial archives bourgeois actors meant, from foundational writer Manuel de Jesús Galván and first national historian José Gabriel García to scholars Pedro Henríquez Ureña and Abigaíl Mejía, private or nonofficial repositories, real or metaphoric, containing anything from personal belongings and printed works to unclaimed ruins. In dialogue with Walter Benjamin, Michel-Rolph Trouillot and Pierre Bourdieu, I show how in the Dominican context the use of authorized and state knowledge lagged behind that of informal, object-based knowledge. In doing so, “The Unofficial Archive” questions traditional understandings of the archive in intellectual history—Jacques Derrida and Michel Foucault—as well as in Performance, Caribbean, and Latin American studies, reassessing the foundational role that a lack of records played in postcolonial archives during nation-building. Chapter one introduces my reading of “archives.” Because Foucault and Derrida consider physical files and intellectual ideas separately, I contend that their methods account insufficiently for postcolonial archives, where material records and ideas are inextricably intertwined. To trace how the materiality of archives produce national habits and traditions the second chapter centers on the 1877 discovery of Christopher Columbus’s relics. As my close reading of historical works such as historian Emiliano Tejera’s Los restos de Colón en Santo Domingo (1878) shows, this recognition prompted supporters of the relics’ authenticity to create a national narrative describing the pillage and loss of the country’s archives, and to popularize this narrative through reproductions in print, visual, and architectural media like the 1898 Columbus Mausoleum in Santo Domingo’s Cathedral. In my third chapter, I examine how prominent bourgeois actors such as the Sociedad Amigos del País used the tradition about the missing archives to legitimize a national literature and historiography leading nation-building by creating unofficial archives in fiction, nonfiction, and printed ephemera. I read García’s Compendio de la historia de Santo Domingo (1867-1906) together with Galván’s Enriquillo: leyenda histórica dominicana, 1503-1533 (1882) as unofficial archives that meditate upon what it meant to the Dominican nation that its archives remained wanting. My fourth chapter analyzes the nationalization of colonial ruins as unofficial archives by the intellectual bourgeoisie as a means for the group to continue gaining power and to fight U.S. imperialism from the post-Restoration through the U.S. military intervention (1916-1924). I focus on the anti-colonial origins of a national archaeology in the work of Alejandro Llenas Julia, Pedro Henríquez Ureña’s philosophical writings on the ruin in Horas de Estudio (1910), and the use of the edifices by intellectuals such as Max Henríquez Ureña to stir an international cultural debate during the occupation in order to defend the country’s right to sovereignty. I conclude with the government’s gradual appropriation and display of unofficial archives during the 1927 inauguration of the National Museum as described in press articles by Abigail Mejía, which resulted in a political iconography that I call a “bric-à-brac” that officially stages the national archives as half-finished. Under this official lens, a new generation of intellectuals used the lack of records to sustain the hispanicist rule of Rafael L. Trujillo (1930-1961) on the idea that he would be the one to protect the nation’s heritage. This dissertation brings together historical and material culture studies from a hemispheric point of view and bridges critical Caribbean and Latin American studies. From a Caribbean perspective, the project challenges Archival Studies to consider non-Western forms of archive emerging out of colonial contexts that remain unaddressed in scholarship about the origin of modern state archives in the nineteenth and early twentieth centuries. “The Unofficial Archive” brings new insights into transnational debates on cultural heritage, its corruption and plunder, and into the social aftermath of colonial governance and state coercion. It urges scholars to address the long-term effects that conflicts over the inalienability of historical treasures have had in former colonies and Empires, and to ponder the role that advances in technology have had in the democratization of the past and the shaping of race and gender identities from modern times to the present. Ultimately, this research reveals how individual citizens who were ignored by or disagreed with official politics used unconfirmed knowledge and information networks to prevail upon officialdom on matters concerning human rights, universal truth, and the meaning of nationhood.

The integrated method proposed and worked out consisted of integration of vocal and voice-speech teaching techniques as well as integration of the empirical and mechanical methods of teaching. Balance and co-ordination between external and intra-pharyngeal articulation were considered as a framework for integration of various methods of teaching. Magnetic resonance imaging (MRI), along with spectral analysis, was used to demonstrate the work of intrapharyngeal muscles while singing and to assess the quality of vocalization. 54 MRI expositions were generated for the set of vowels, pitches and modes, of which over 400 MRI images were synthesized and measured. When switching from amateur to professional way of singing, radical transformations of size, shape and to some extent, changes in the surface properties (density, porosity) of muscular tissue of intra-pharyngeal cavities were observed. New acquired MR images clearly showed that the axial section of the back cavity appears indeed much larger in the professional mode than in the amateur mode. Statistical analysis showed that this difference is statistically significant. It is shown that the work on muscles development and use of mental images/imagination must progress in close collaboration. The strategy for the gradual mastering technique of the opening of the vocal tract was suggested, and developed. A new approach was developed to be applied for students to get stable repeatability when they work with mental images. Obtained MR images were used as a part of visualization method during experimental work with students. MR images helped students to create proper mental images. The theory of tangible images was suggested and then successfully applied in the form of experimental work with students. Experimental work with students of the ethnic group Maori was conducted. This experimental work with Maori students demonstrated that the integrated method of teaching helped to overcome some physiological and psychological specific problems which require special techniques of training. Case studies were carried out to assess individual and students' group perceptions, along with interview techniques and a survey questionnaire. The results of the survey are presented graphically, and statistical processing of the data was performed. The results of the survey are interpreted and discussed.

Several independent African states promote teaching of a national culture as one culture and learning about ethnic cultures as separate and distinct aspects of other cultures of the nation. This is often articulated in development philosophies and political discourses that complement both being modern and being ethnic with almost equal emphasis. This dissertation is about learning African culture in the school system in Kenya. / The dissertation reviews the historical development of learning about culture in Kenya and particularly about material culture and the arts from pre-Christian and colonial times to post independence. This last period covers the presidencies of Jomo Kenyatta (1963-1978) and Daniel arap Moi (1978-1996). Exemplification of this learning is investigated first at the general national level and then at three particular regions comprising an all Christian, third and fourth generation school-going agriculturist community, a first generation school-going pastoralist nomadic community and a multi-ethnic urban community. In the three regions, the study examines the present situation as it is in the classroom at the level of contact between the art teacher and the pupil in primary schools during the formative years of children's growth. This also spans the period described as the golden years of children's art. / Through qualitative and quantitative material and analyses of political discourses and educational and cultural policy documents. The thesis demonstrates that the art and craft curriculum follows the presidential philosophy of Nyayoism. In theory this philosophy promotes modernization and maintenance of indigenous traditions but in practice leans towards modernization, in actual terms, Europeanization. Modernization is attempting to create one Kenyan national culture using schools as a vehicle. / The research demonstrates how the present national cultural heritage curriculum focusing on material culture is not likely to be an effective arts educational tool and a medium for transmission of indigenous aesthetic knowledge in three school sites representing three broad cultures and traditions of Kenya i.e. agriculturist, pastoralist and multi-ethnic urban.