Este estudo volta-se para a educação indígena, mais especificamente ao do grupo Uru-Eu-Wau-Wau do Alto Jamari em sua educação tradicional e a sua expectativa quanto à educação escolar. Esse grupo habita a região central de Rondônia próxima às nascentes dos rios da serra dos Pakaas Novos. Como o objetivo dessa dissertação é o estudo do grupo e da educação escolar que será oferecida a essa comunidade, portanto, para isso, estão presentes todos os aspectos que servirão de contextualização para o grupo e para a educação escolar indígena. Assim o grupo está descrito na sua perspectiva histórica, dentro das grandes migrações indígenas na região amazônica, nos choques interétnicos com as migrações dos não-índios, que estão também descritas, o seu primeiro contato, em 1981, até se conseguir a demarcação de suas terras em 1985. A partir daí serão apresentados os estudos etnográficos que foram feitos sobre a cultura Kawahiba, a qual pertence os Uru-Eu-Wau-Wau, acrescidos aos relatos feitos pelos integrantes da própria comunidade, que poderão dar uma extensão maior a tais estudos. Para tanto, conseguiu-se nesse estudo o relato dos mitos, a descrição da sua organização social e outros aspectos da sua cultura, através dos membros mais velhos da aldeia do Alto Jamari tendo como intérpretes os próprios jovens da aldeia. Sobre a educação escolar há uma exposição relativa aos aspectos mais importantes do Referencial Curricular Nacional para as Escolas Indígenas - o RCNE/Indígena elaborado pelo MEC - e, ainda, a atual situação da educação escolar indígena em Rondônia, com relevância para as primeiras escolas dos grupos Uru-Eu-Wau-Wau, parentes do povo do Alto Jamari. / This research concentrates on the indigenous education of the group Uru-Eu-Wau-Wau of the Alto Jamari. It considers the indigenous traditional education and the expectation towards school education. The Uru-Eu-Wau-Wau inhabits the central regionof Rondônia near the Springs of Pakaas Novos. In order to carry out the study of the group of school education I present all aspects. Which will help to contextualize the indigenous school education. Thus the group is described in its historical perspective within the big indigenous migration in the Amazon region in the inter-ethnical chocks with the migration of non-indigenous, which are described here too; the group first contact, in 1981, until they got the demarcation of land in 1985. Then I present the ethnographic study on the Kawahiba culture which belongs to the Uru-Eu-Wau-Wau together with the reports made by members of the community, who will give a larger dimension to the study I present, therefore, the myths, the description of its social organization and other aspects of the Indians culture as related by the older people of the group who used the young ones as interpreters. The work also presents the most important aspects of the National Curriculumfor Indigenous Schools elaborated by the Ministry of Education and the current situation of the indigenous school education in Rondônia, mainly what is concerned to the groups Uru-Eu-Wau-Wau relative to the people of Alto Jamari.

Scholars of migration, colonization, and cultural interaction in antiquity have increasingly turned towards a variety of concepts (such as hybridity, negotiations, and middle grounds) developed by postcolonial theorists to describe the dynamics of ancient civilizations beyond the major centers of Athens and Rome. Whereas older models of identity saw the ancient world as a series of geographically distinct cultural units with attendant language, religion, and practices--that is to say, a model of identity rooted in the modern concept of the nation state-- recently classicists have come to see ancient identities as abstractions of a series of individual choices that take place over long periods of time and that are always mediated by contact with different groups. Focusing on two authors from what I shall define as the `colonial worlds' of antiquity (Theocritus from Sicily and Lucian from Syria) this study will explore how representations of physical difference and cultural practice negotiate the presence of non-Greek peoples into Greek literary culture.

Religious literacy and relationship building between religious groups and individuals remain a crucial need in the United States. This need is particularly acute in 'diversity deserts,' such as religiously exclusive college campuses. Colleges must respond to this need and course curriculum can provide an advantageous and effective starting point. The new and emerging field of Interfaith Studies provides useful language, concepts, and methods that can be applied to research and sources within established academic disciplines to create new pedagogical models to better equip students to live well in a religiously diverse America. By demonstrating how educational objectives from the field of Interfaith Studies can be integrated into existing curricular models that utilize ethnographic narratives, an innovative model of interfaith pedagogy can be created. This method, called the shared experience model relies primarily on the work of Oddbjørn Leirvik and Eboo Patel, two leading thinkers in the field of what is being called Interfaith or Interreligious Studies. When applied to four ethnographic narratives of young Muslim Americans constructed from methods rooted in ethnography and narrative inquiry, the shared experience model can result in a reader's development of, appreciative knowledge and narrative imagination, two key capacities from Interfaith theory. Acquisition of appreciative knowledge and narrative imagination through engagement with a narrative fosters empathy and admiration - moving the reader from tolerance to appreciation. Ultimately, it results in a self-reflection that prepares the reader to begin to consider and articulate their own narrative identity.

This research draws upon interdisciplinary studies of childhood and young people's agency to present an ethnographic account of one group of young people in Nepal's lived experience of 'the global schooling project', a term used to describe the series of policy initiatives and the complex landscape of actors and institutions furthering the aim of getting every child, everywhere into school. Based on five months of fieldwork in which I intimately embedded myself in the everyday lives and social, emotional worlds of a group of young people living on Mansawar Street in Pokhara, I show how the global schooling project and its values impact upon their childhoods and everyday choices, shaping their aspirations, daily routines and self-conceptions, and those of their families and communities. I bring attention to how these flattening policy initiatives can have the effect of marginalising many of these young people's unique talents, interest and competencies, not accounting for the diversity of their learning and their agencies in moving through and making sense of their everyday material and immaterial worlds. I emphasise how schooling can act as an ambiguous resource for these young people, not only providing opportunity, knowledge and pathways towards employment, but also drawing them into systems of inequality and exploitation, both inside and outside of school. This research, then, provides an account of the lived experience of schooling on Mansawar Street and the profound ways in which schooling shapes local economies and ecologies, transforming family and community relationships and young people's childhoods.

Two major developments dating from the 1970s - the rise of migration to the Gulf and the Soviet invasion of Afghanistan – have led to a transformation of Pakhtun areas in Pakistan as well as in Afghanistan, bringing impacts on every aspect of the society, including the Pakhtun code of life, Pakhtunwali. The worsening security situation has led to a dearth of anthropological research in the Pakhtun regions in both countries. Most recent research relies on older outdated works and hence fails to take account of these momentous changes. For example, the dominant perspective still portrays Pakhtunwali mainly as a violent code involving revenge killings in feuds that are carried on for generations, which is no longer the case. My focus of study is a Pakhtun village in the Lower Dir district of Khyber Pakhtunkhwa province, Pakistan. The village lies outside the tribal areas and the main source of income of the local people is remittances from the Gulf. The remittances have changed the village social structure and resulting in an increase in the number of landholders and an erosion of traditional social structure. Because of these changes Pakhtunwali has transformed, adjusting to the new socio-economic and religio-political set-up. Under these changed conditions, the complex of customary practises known as gham khadee (sorrows and joys) has emerged as the most salient feature of Pakhtunwali. Gham khadee refers to a number of practises ranging from participation in funerals and weddings to mutual favours among people in various matters of daily life. The tenets of Pakhtunwali, e.g. badal (revenge) , melmastya (hospitality), khegada (doing good), and tarburwali (cousin rivalry) are all performed within gham khadee occasions. However, the prominence of gham khadee does not mean that other tenets, e.g., violent badal, have completely ended; rather, the practise of violent badal has decreased. This thesis investigates the diverse and changing patterns of social relations among Pakhtuns, with particular attention to the ways in which social relations are guided by the practise of gham khadee. Given that political position among Pakhtuns is tied to honour, this thesis also investigates how gham khadee and the doing of favours help leaders build up their profile as well as create a political following. I take the prominence now given to gham khadee to be a manifestation of Pakhtunwali in the contemporary Pakhtun society living under the state’s laws.

Prescribing accounts for 11% of the total NHS budget. In the UK, there is an aging population who receive nearly half of all prescriptions, with the increasing age of the population, the prevalence of long-term conditions, cost and complexity of prescribing is likely to rise. Prescribing is influenced by numerous factors such as new drugs; aging populations; polypharmacy; and increased concern about adverse reactions. Although numerous initiatives are targeted at general practitioners to encourage application of research evidence the significant variation in prescribing quality and cost is difficult to explain. Previous studies have explored the influences of type of drug, focused clinical area, guidelines and the doctor/patient relationship. No study was found which has explored the details of the prescribing process using the ethnographic approach. This ethnographic study of three different general practices, involved participant observation, documentary review and semi-structured interviews. Analysis was an iterative process conducted in Atlas.ti by borrowing on grounded theory techniques and interpretative description. Practices were selected using prescribing quality indicators developed by Audit Scotland via PRISMS (Prescribing Information System for Scotland), which collects prescribing data for all practices in Scotland. Two practices which were ranked highly and one practice which was ranked low were observed. Practices made two different kinds of prescribing decision; macro and micro. Macro prescribing decisions are strategic, influenced by EBM and practice data, and consider the „average patient?. Micro prescribing decisions are made with an individual patient, considering their unique biology, context and perspectives. Practice pharmacists were instrumental in leading prescribing quality improvement in the larger practices and had an important role interpreting practice level data in light of the changing evidence. In the high ranking practices these changes were formulated into macro prescribing policy to rationalise and standardise their prescribing. The lower ranking practice suggested practices had to value collective decision-making and consistency in their prescribing behaviour to formulate a macro prescribing policy. Consistency in prescribing behaviour was facilitated by effective communication, which was important for shared values and practice identity. Practice identity influenced practice values, communication and organisation thus had a direct impact on their macro prescribing policy formulation and implementation. GPs used mindlines when making prescribing decisions at the micro prescribing level. GPs did not refer to explicit sources when seeking information but used personal prescribing formularies. These mindlines were iteratively developed from social networks with colleagues, secondary care and patient specific information from the practice pharmacist and from past experience. Through effective communication with colleagues these mindlines were shared.In conclusion, practices made two different kinds of prescribing decision; macro and micro. Both types of prescribing were dependent on effective communication channels, organisation, values and practice identity, illustrating the importance of communication for shared values, collective behaviour and prescribing decision-making.

The research question for this thesis is: How does vowel quality vary across Gitksan speakers, and what sociolinguistic factors may be influencing this variation? Answering this question requires both that I show what the variation is, and why it may be that way; I have approached these questions by conducting a study in two parts. First, I conducted a demographic survey and ethnographically-informed qualitative interview with nine Gitksan speakers. Second, I performed an acoustic analysis of vowel variation across these same speakers. The acoustic results lead me to conclude that the low and front vowels show the most variation between speakers. My findings allowed me to add to our understanding of individual variation across speakers and communities. Although further investigation is needed to come to a conclusion about the generalizability of these results, the overarching contribution of my work is to add phonetic detail to previous descriptions of variation between speakers within the Interior Tsimshianic dialect continuum. / Graduate

Media sociologists have produced much research on the systems of production of media content. Photojournalism, however, largely has been ignored in these studies. This paper presents the findings of an ethnographic study of work routines and photojournalism practices at three newspapers. The study explored the extent to which routines and practices are affected by professional norms and values and organizational needs and beliefs. The study also explored how these factors influence the content and aesthetic qualities of newspaper photographs. Findings suggest that photo editors and photojournalists operate under many of the same constraints as other media workers. The findings also show that photojournalists are socialized to newspapers. expectations by fellow photographers and photo editors. To gauge professional accomplishments, photojournalists rely on peers, professional organizations and competitions.

The following research was completed with an understanding that there is much to know about women who use intravenous drugs (WUID). The extant literature about the lives of people who use intravenous drugs (PWID) is mostly quantitative, highly androcentric, and primarily focused on HIV transmission. What is needed is information about the culture of WUID and the circumstances contributing to their poor health both from drug use and the conditions in which they live. The ethnographic study involved (a) collecting artifacts, including photographs taken by the women, (b) observing participants during some of their daily activities and primary healthcare interactions, and (c) face-to-face interviews with WUID. The results portray a life that closely resembles that which is known, but also the findings enable a lens into (a) the vicious circle associated with obtaining drugs and survival, (b) the violence, both systemic and personal, that homeless, urban-living WUID in Canada endure, and (c) the importance of “being clean” that directs much of their activities and presentation. From a theoretical perspective, the study enabled a deepened understanding of the importance of the continuum of cleanliness and how it interfaces with what the women believe. In summary, WUID have received unjust opportunities to care for themselves given the current laws and stigmatization that forces them to remain hidden, perform illegal activities, avoid discrimination, and fend for themselves in a world that perpetuates the hegemony of white middle-class Western peoples. The results provide a direction for healthcare in terms of WUID. Primarily there is a need to engage WUID in establishing what would work for them and thus incorporating peers in the process of initiating and maintaining services. Clearly established is a need for drug use to be decriminalized to allow WUID to gain recognition, to avoid criminality, and to re-enter the world that belongs as much to them as any other.

Over the past decade, the undercurrent of interest in the alt-right and white nationalism – the belief that white people need a unified culture and possible statehood – has grown into a movement worthy of serious academic and political interest. The progressive platform rallying against the history of colonialism, the privileges of men, and the supremacy of whites through identity politics has created new problems with its proposed solutions. White, working-class men feel dispossessed in a world where diversity can be defined by “fewer white men.” The working-class feels no privilege in their race or gender, but rather, frustration. What is privilege if not the comfort of wealth? Due to these political changes, whites, and working-class men in particular are searching for new forms of identity to be able to access influence through identity politics themselves while their grasp on demographic power wanes. White nationalism and Odinism – a modern iteration of Viking religion – progressively are becoming some of the few not-exclusively-Christian options for white male identity. While most do not openly advocate for racialized violence, they do not publicly denounce it either, encouraging traditionally masculine ideals of sexuality and warrior culture. This thesis seeks to provide a snapshot of how white, working-class men are involving themselves in identity-making in a multicultural world through ethnographic analyses of white nationalism and Odinism.