Regulation of admission to the United States for technology workers from foreign countries has been a difficult issue, especially during periods of intense development. Following the dot.com bubble, the Google Corporation continued to argue in favor of higher limits under the Immigration and Nationality Act exception referred to as "H-1B" for the section of the law where it appears. H-1B authorized temporary admission for highly skilled labor in specialty occupations. Congressional testimony by Laszlo Bock, Google Vice President for People Operations, provided the most succinct statement of Google's concerns based on maintaining a competitive and diverse workforce. Diversity has been a rhetorical priority for Google, yet diversity did not affect the argument in a substantial and realistic way. Likewise, emphasis on geographically situated competitive capability suggests a limited commitment to the global communities invoked by information technology. The history of American industry produced corporations determined to control and exploit every detail of their affairs. In the process, industrial corporations used immigration as a labor resource. Google portrayed itself, and Google has been portrayed by media from the outside, as representative of new information technology culture, an information community of diverse, inclusive, and democratically transparent technology in the sense of universal availability and benefit with a deliberate concern for avoiding evil. However, emphasis by Google on American supremacy combined with a kind of half-hearted rhetorical advocacy for principles of diversity suggest an inconsistent approach to the argument about H-1B. The Google argument for manageable resources connected to corporate priorities of Industrial Modernity, a habit of control, more than to democratic communities of technology. In this outcome, there are concerns for information technology and the Industry of Knowledge Work. By considering the treatment of immigration as a sign of management attitude, I look at questions posed by Jean Baudrillard, Daniel Headrick, Alan Liu, and others about whether information technology as an industry and as communities of common interests has achieved any democratically universal "ethical progress" beyond the preceding system of industrial commerce that demands the absolute power to exploit resources, including human resources. Does Google's performance confirm skeptical questions, or did Google actually achieve something more socially responsible? In the rhetoric of immigration history and the rhetoric of Google as technology, this study finds connections to a recycled corporate-management version of Industrial Modernity that constrains the diffusion of technology.

Made available in DSpace on 2016-07-27T13:48:26Z (GMT). No. of bitstreams: 1 OLI SANTOS DA COSTA.pdf: 12220720 bytes, checksum: 78e07d8231f4d2024bc1c82574747cd3 (MD5) Previous issue date: 2012-08-27 / The present dissertation analyzes the phallic orisha Eshu through the prism of his demonization still on African soil as well as the continuation of this process after the entry of black slaves in Colonial Brazil, passing through the Imperial Brazil, Brazil Republic until nowadays. This research attempted to highlight the primordial myth of orisha Eshu with the arrival of Africans, pointing out the conflicts generated by the supremacy of the catholic religion, tied to the crown, even as the traditional African beliefs that were eliminated by the colonizer and by the church. The results show a concern in relation to the control of the orisha Eshu. He has been wrongly misinterpreted to be associated with the Christian devil by the Christian missionaries. This study attempted to demonstrate that the orisha Eshu lost his main features towards the Christian morality by reason of his phallic aspects and his libertarian impulse. Nowadays, Eshu-soul, ie the resignification of the orisha Eshu in umbanda and in other Afro-Brazilian religions, represents a threat to the old institutions since Eshu and his partner, Pomba-gira, try to invert and subvert the established order. / A presente dissertação analisa o orixá fálico Exu sob o prisma de sua demonização ainda em solo africano bem como a continuação desse processo após a entrada dos escravos negros no Brasil Colonial, passando pelo Brasil Imperial, Brasil República até chegar aos dias atuais. Esta pesquisa buscou ressaltar o mito primordial do orixá Exu junto à chegada dos africanos, apontando os conflitos gerados pela supremacia da religião católica, atrelada à coroa, assim como as crenças tradicionais africanas que foram suprimidas pelo colonizador e pela Igreja. Os resultados mostram uma preocupação em relação ao controle do orixá Exu, tendo ele sido erroneamente mal interpretado pelos missionários cristãos ao associarem-no ao diabo cristão. Este estudo procurou demonstrar que o orixá Exu, em razão de seus aspectos fálicos e do ímpeto libertário, perdeu suas principais características frente à moralidade cristã. Nos dias atuais, o Exu-alma, ou seja, a ressignificação do orixá Exu na umbanda e em outras religiões afro-brasileiras, representa uma ameaça para as velhas instituições, uma vez que Exu e sua parceira, Pombagira, tentam inverter e subverter a ordem estabelecida.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2017-04-17T11:01:26Z No. of bitstreams: 2 Tese - Léo Carrer Nogueira - 2017.pdf: 5565889 bytes, checksum: c62b665a0e30b9a3ed27550e5bdd9567 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-04-17T11:11:59Z (GMT) No. of bitstreams: 2 Tese - Léo Carrer Nogueira - 2017.pdf: 5565889 bytes, checksum: c62b665a0e30b9a3ed27550e5bdd9567 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-04-17T11:11:59Z (GMT). No. of bitstreams: 2 Tese - Léo Carrer Nogueira - 2017.pdf: 5565889 bytes, checksum: c62b665a0e30b9a3ed27550e5bdd9567 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-03-27 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / The constitution of the Exu in the Afro-Brazilian religions is the result of a long process of resignification, ruptures and hybridizations occurred in the Afro-American diaspora. In Africa, among the Yoruba peoples, Exu is a deity, an orixá, demonstrating characteristics such as communication, guide of ways, protection and sexuality. Among European and American travelers who visit this African region during the 19th and 20th centuries, Exu gains demonic characteristics, being associated with the Christian Devil. From Africa to Brazil, Exu maintains these characteristics, but also gains new interpretations: he is worshiped with many new elements in the nascent Afro-Brazilian religions. The demonization influences many members of these religions, which now incorporate it or deny it in their temples. This long process that happens throughout the twentieth century produced a new type of Eshu worshiped in temples of Brazilian Umbanda and Quimbanda. Here, Exu ceases to be considered an orixá, acquiring the status of Egum, spirit, soul of deceased person, appearing in the temples to give aid to the people. In this text we investigate the process of resignification of Exu, since he leaves Africa until reaching the Brazilians temples of Umbanda and Quimbanda, through the discourses produced about him by Umbandist intellectuals.Our central thesis is that the figure of Exu is represented in various formats in this discursive field of Umbandist literature, sometimes assuming its demonic character, others denying it and providing other explanations for its characteristics. We use Michel Foucault's discourse analysis theory to identify the continuities and ruptures of Exu in Umbanda in relation to his African ancestor. / A constituição do Exu nas religiões afro-brasileiras é fruto de um longo processo de ressignificações, rupturas e hibridismos ocorridos no âmbito da diáspora afro-americana. Na África, entre os povos Iorubas, Exu é uma divindade, um orixá, ligado a características como a comunicação, a abertura de caminhos, a proteção e a sexualidade. Entre os viajantes europeus e americanos que visitam esta região africana durante os séculos XIX e XX, Exu acaba ganhando características demoníacas, sendo associado ao Diabo cristão. Na passagem da África para o Brasil, Exu mantem estas características, mas também ganha novas roupagens: ele passa a ser cultuado sob uma multiplicidade de novos elementos no seio das nascentes religiões afro-brasileiras. Sua demonização acaba por influenciar a muitos membros destas religiões que passam ora a incorporá-la, ora a negá-la no interior de seus cultos. Este longo processo que permeia todo o século XX desemboca em um novo tipo de Exu que passa a ser cultuado nos terreiros de Umbanda e Quimbanda brasileiros. Aqui, Exu deixa de ser considerado como um orixá, ganhando o status de Egum, ou seja, espírito, alma de pessoa falecida, que baixa nos terreiros para prestar auxílio aos encarnados. Neste trabalho procuramos investigar todo este processo de ressignificação pelo qual passou Exu, desde que sai da África até chegar aos terreiros de Umbanda e Quimbanda brasileiros, através dos discursos produzidos a seu respeito pelos intelectuais umbandistas. Nossa tese central é que, no campo discursivo em questão, observado a partir da literatura umbandista, a figura de Exu é retratada de diferentes formas, às vezes assumindo seu caráter demoníaco, outras negando-a e fornecendo outras explicações para suas características. Utilizaremos como aporte teórico a análise do discurso proposta por Michel Foucault, afim de identificar as continuidades e rupturas da figura de Exu presentes na Umbanda para com seu ancestral africano.

Made available in DSpace on 2016-08-03T12:21:04Z (GMT). No. of bitstreams: 1 Valdelice Conceicao.pdf: 2877883 bytes, checksum: 105518dbe0045cd7fb1763e5106d5a9c (MD5) Previous issue date: 2010-03-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis is a discourse analysis of the book Edir Macedo Orixás, Caboclos e Guias. Deuses ou Demônios? Our study is the discourse and rhetoric that M and the Universal Church of the Kingdom of God used to talk about the african-Brazilian religions and mediums in this book.We chose this book as an object of study because of the constant presence of this theme in the discourse and practices of the Universal Church, the success of the publication, with over four million copies sold, according to the controversy caused by the discourse of religion demonized african-brazilian and abilities. We tried to analyze the speech of Macedo and his Church the light of the impacts and predicaments caused by them in the religious landscape of Brazil. We list the discourse and rhetoric of to success and the creation of an identity of his Church. Our study differs from other investigations already published relating to the creation of religious identity and the use of accusatory mechanisms as an effective tool to convince and convey ideologies that promote the expansion of the Universal Church. We seek to bring to the academic discussion that the analysis of discourse of a religious literature can be a reference to study a religious institution, its mechanisms of identity, legitimacy and development in the religious landscape.(AU) / Esta dissertação é uma análise do discurso de Edir Macedo no livro Orixás, Caboclos e Guias. Deuses ou Demônios? Nosso estudo trata do discurso e retórica que Macedo e a Igreja Universal do Reino de Deus utilizam para falarem a respeito das religiões afro-brasileiras e mediúnicas nesse livro. Elegemos este livro como objeto de estudo por causa da presença constante desse tema no discurso e nas práticas da Igreja Universal; pelo sucesso dessa publicação, com mais de quatro milhões de exemplares vendidos; em função da polêmica provocada pelo discurso demonizador das religiões afro-brasileiras e mediúnicas. Procuramos analisar o discurso de Macedo e de sua Igreja a luz dos impactos e impasses causados por eles no cenário religioso brasileiro. Relacionamos o discurso e a retórica de Macedo ao sucesso e a criação de uma identidade própria de sua Igreja. Nosso estudo diferencia-se das demais investigações já publicadas ao relacionar a criação de identidade religiosa e o uso de mecanismos acusatórios como instrumento eficaz para convencer e transmitir ideologias que favoreçam a expansão da Igreja Universal. Procuramos também, trazer para a discussão acadêmica que a análise de discurso de uma literatura religiosa pode ser uma referência para se estudar uma instituição religiosa, seus mecanismos de construção identitaria, legitimação e expansão no cenário religioso.(AU)

Made available in DSpace on 2016-08-03T12:20:34Z (GMT). No. of bitstreams: 1 Gilvaldo Mendes Ribeiro.pdf: 445996 bytes, checksum: bc8cf4a48755c6beeb9ecb867d1ad747 (MD5) Previous issue date: 2008-02-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation investigates the narrative of the apocalyptic vision found in Ap 13,1-18. Its starting point is a question about the reality which influenced the author at the time of writing by using baffling language. The hypothesis is that John s Apocalypse which is an important source of the experiences of primitive Christianity at the end of the first century offers a strong criticism of the demands of adoration offered to the Roman authorities by means of the Imperial Cult. The images of the beasts described in Ap 13,1-18 express this theme by using provocative language grounded in the force of the word and mythical tradition of the Ancient Near East. In this way, the author demonizes and stigmatizes the expressions of official religion that treat the governors as divine beings as well as the promoters of the Imperial Cult in Asia Minor.(AU) / Esta dissertação investiga a narrativa de visão apocalíptica encontrada em Ap 13,1-18. Ela parte da pergunta sobre a realidade que influenciou o autor no momento da composição, utilizando-se, assim, de uma linguagem provocativa. Nossa hipótese indica que o Apocalipse de João, importante fonte das experiências do Cristianismo primitivo no final do primeiro século, proporciona uma dura crítica às exigências de adoração dirigidas às autoridades romanas através do Culto Imperial. As imagens das bestas descritas em Ap 13,1-18 expressam este tema através de uma linguagem provocativa, fundamentada na força da palavra e na tradição do mito do antagonista encontrado no Antigo Oriente Próximo. Neste sentido, acreditamos que o autor demoniza e estigmatiza as expressões da religião oficial, as quais tratam os governantes como seres divinos, e os promotores do Culto Imperial na região da Ásia Menor.(AU)

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

In this study we examine four Swedish newspapers’ visual coverage of the Tunisian and Egyptian uprisings in 2010 and 2011 – commonly known as the “Arab Spring Revolution”, the “Jasmine revolution” and in Sweden also the “Women’s revolution” – focusing on three main perspectives: news values and framing, postcolonialism, and gender. By means of a comprehensive content analysis and an in-depth semiotic analysis, the purpose of this study is to investigate how Swedish written media frames the revolution and its initiators and partakers through news photographs, headlines, lead paragraphs and photograph bylines, and to determine whether or not it reproduces earlier trends of media coverage and framing of non-Westerners and non-Western societies. The purpose of the extensive content analysis is to attain data for empirical research of the visual portrayal of the uprisings’ first twelve weeks in Sweden’s four largest newspapers Dagens Nyheter, Svenska Dagbladet, Aftonbladet and Expressen. The analysis reveals that episodic framing is regularly used in all four newspapers, and that media demonizes Tunisians and Egyptians by constructing them as a brutal, uncivilized and threatening group which almost exclusively consists of men, and whose members are neither quoted nor named. It also shows that women are symbolically annihilated by media and that the very few women who do occur are gender stereotyped in accordance with established media conventions and postcolonial tradition, with the interesting exception of women being quoted to a larger extent than men. The analysis furthermore confirms the low occurrence of female journalists in Swedish foreign reporting, as well as demonstrates that the gender of the journalists does not influence what types of stories are written or how they are framed. The variable frequencies obtained from the content analysis provide indicators which are subsequently explored in the semiotic analysis of four news photographs. The qualitative study establishes that the North African uprisings are represented and framed as being conducted by a group of angry, uncontrolled and unstoppable men. In conclusion, the results of this study indicates that Sweden’s four largest newspapers use a colonial discourse which threatens to establish and reproduce the idea of Tunisians and Egyptians as the Arabic “Others”.

Strategic level spiritual warfare has been an emerging trend within Evangelical missiology ever since C. Peter Wagner published his Spiritual Power and Church Growth (1986). The distinctive doctrines of Wagner’s SLSW are 1. The doctrine of territorial spirits, which entails the belief that powerful demons control specific geographical territories and its human inhabitants. Through a variety of spiritual warfare techniques such demons can be overcome. 2. The doctrine of territorial defilement. The assumption here is that a territorial spirit can only hold people in a location in bondage if it has obtained the legal right to do so because of sins and evils committed in that locality in the past. Identificational repentance on behalf of the people living in such territories removes the legal right of the territorial spirits. 3. The doctrine of Strategic Level Spiritual Warfare prayer. The underlying assumption is that territorial spirits can only be removed by means of aggressive spiritual warfare in the form of a variety of prayer and exorcism methods for dealing with territorial spirits. (4) The doctrine of territorial commitment. This doctrine justifies the exercise of spiritual power and authority by modern apostles in their communities. Wagner’s missiology has been largely shaped by the church growth movement. In his quest for better techniques to bring about mass conversions Wagner, impressed by the Latin American Pentecostal churches, embraced Pentecostalism and developed SLSW. However, a thorough biblical study demonstrates that SLSW is mostly unbiblical. A study of SLSW in Church history also demonstrates that SLSW was never accepted in orthodox Christianity. From a contextual point of view SLSW turns out to be a North American missiology with nationalist and political biases. Finally, when looking at the potential effects of a SLSW style missiology in the context of Malawi it emerges that Wagner’s SLSW is likely to reinforce rather than diminish the prevalent witchcraft fears in the Malawian society. At the same time SLSW tends to ‘demonize’ other cultures and thus hinders genuine contextualization. In the final analysis SLSW turns out not to be a commendable strategy for Christian Mission in Malawi. / Christian Spirituality Church History and Missiology / D. Th. (Missiology)

What composes an Evangelical demonology? This dissertation aims to provide a fresh Evangelical demonology, reflecting and systematizing the biblical material on the demonic. To begin the process, Byang Kato’s background and demonology is examined, since Kato himself has a unique relationship to demonic practices by virtue of his upbringing. His demonological efforts are headlined by a booklet on the spirits, and throughout the rest of Kato’s theological output, Satan and his wicked comrades are frequently mentioned. Overall, Kato’s work presents timely contributions for our demonological goals, especially considering the multicultural context. In an increasingly intermingled world, with many backgrounds being represented in multicultural Christian communities, Kato’s demonology is a superior model. Human perceptions concerning the demonic are often inseparable from prevailing cultural attitudes, and the temptation to exalt one’s own culture must be avoided, especially due to the new norm of multicultural churches, para-church organizations, and seminaries. Kato’s demonology gravitates to the biblical material, and thus it delivers both challenges and affirmations to every party. Furthermore, Kato’s writings on the demonic are inherently linked to soteriology. After discerning some of the major themes of Kato’s soteriology, his exclusivism (and how it relates to demonology) is specifically discussed. Since Kato views the world outside of Christ as the dominion of Satan and the demonic, he advocates that one must turn to Christ for redemption. Then an Evangelical demonology itself is constructed. After highlighting particular contributions from Kato, criteria are outlined for the project before launching into the primary content. Demonic activity throughout the Bible is surveyed, and the argument is offered that demons do act as malevolent personal beings intent on instigating evil in the created order. Through this study of the demonic, the assertion that “demonology matters” is presented, as the doctrine of the demonic relates to the reliability of the Bible and the quality of our salvation. A biblical, Evangelical demonology also rises to modern challenges, including skepticism and speculation. Christians are planted on the sure ground of the Scriptures, prepared for the spiritual realities of the world in which we live. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Heuristic qualitative research techniques (Moustakas,1990) were used to explore the dynamic of the help-seeking / helping relationship in illegal drug use from the perspective of the professional. Six professionals, expert in helping people living with an addiction, shared their opinions and insights, analyzed problems, explained the rewards, and made recommendations for improvement, based on their own practices within the health care and social services systems. These professionals identify stigma as a major barrier to the provision of quality care in addictions, and analysis shows that a cultural predilection for scapegoating underlies the application of stigma. The many layered social purposes served by the designation of certain substances as illegal and the utility of scapegoating to hegemonic, vested interests is surveyed. This thesis reviews the true social costs of addictions, the entrenched and enmeshed nature of the alternate economy, and the many above ground institutions and professions sustained by the use of drugs designated as illegal. Prohibition and imprisonment as a response to illegal drug use is exposed as costly, inhumane, dangerous, and overwhelmingly counterproductive in terms of limiting harm from illegal drug use. A recent example of drug prohibition propaganda is deconstructed. Consideration is given to the role of the Drug War as a vehicle to accelerate social creep toward a fragmented self-disciplining surveillance society of consumer-producers in the service of economic elites. Classism is brought forward from a fractured social ground characterized by many splits: sexism, racism, age-ism, able-ism, size-ism, locationism, linguism, and others, to better track the nature of the social control that illegal drugs offer to economic elites. The moral loading that surrounds illegal drug use is deconstructed and the influence of religion is presented for discussion. The primitive roots of human understanding that endorse the ritual Drug War and its supporting mythology, leading to the demonization of illegal drugs and the people who use them, are uncovered. Direction is taken from Benner and Wrubel’s Primacy of Caring (1989) and other leaders in the professions as a means to move practitioners away from their roles as agents of social control into a paradigm of social change.