The research reported here evolved from the researcher’s ethnographic immersion in an ICT for Development (ICT4D) project in a deep rural part of South Africa. During ethnographic immersion, three key issues emerged from fieldwork. Firstly, the researcher realised his limited understanding of the worldview of research participants. Secondly, he realised his inability to appropriately and ethically do community entry and implement the ICT4D artefact (e.g. ICT4D training and policy), especially because of his limited understanding of the cultural context, underlying values, emancipatory concepts and interests, as well as incomplete insight into the oppressive circumstances that the people in the research setting find themselves in. The third issue relates to an inability to interpret and explain the collisions and conflicts that emerged from introducing, aligning, and implementing the ICT4D artefact. Through critical ethnographic methods and a critical orientation to knowledge, the researcher shows how these inabilities, collisions, and false consciousnesses emerged to be the result of cultural entrapment and ethnocentricity that he and the research participants suffered from. A key argument throughout this thesis is that the emancipation of the researcher is a precursor for the emancipation of the researched. The researcher thus asks: In what ways should ICT4D researchers and practitioners achieve self-emancipation, in order to ensure the ongoing emancipation and empowerment of the deep rural developing community in South Africa? The study subsequently argues the link between the topic of this thesis, namely the issue of ethical research practice, and the primary research question. A unique perspective on these problems is presented as the study looks at emancipatory ICT4D research and practice in context of a deep rural Zulu community in South Africa, and specifically the journey of social transformation that the researcher himself embarked on. The study retrospectively applies Bourdieu’s critical lineage to reflect on the research contribution and how the researcher was eventually able to construct adequate knowledge of the ICT4D social situation. Building onto the idea of critical reflexivity, the researcher argues that critical introspection should also be part of critical ICT4D research in South African contexts. Through confessional writing, the researcher describes experiential knowledge of the worldview collisions that emerged from ICT4D research and practice. In particular, manifestations of the collisions between the typical task-orientated or performance-orientated value system of Western-minded societies and the traditional loyalty-based value system or people-orientated culture of the Zulu people are described. The research contributes by challenging dominant ICT4D discourses and by arguing for an end to a line of ICT4D research and practice where outsiders with a Western task-orientated worldview, like the researcher himself, make unqualified and inadequate assumptions about their own position in ICT4D practice, and about their own understanding of how to “develop” traditional communities in South Africa through ICTs. Following Bourdieu, the researcher argues that one can only build an adequate understanding of the social situation through critical reflexivity, by making the necessary knowledge breaks, and by allowing oneself to be carried away by the game of ICT4D practice. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Informatics / Unrestricted

This volume discusses 332 articles referring to 'Africans' published between 1770 and 1800 in German periodicals. It analyses them with particular reference to skin colour ('race'), ethnography and the Atlantic slave trade, demonstrating some of the contradictions which characterised images of Africans in this period. / Dieser Band erörtert 332 Artikel bezogen auf 'Afrikaner', die zwischen 1770 und 1800 in deutschen Zeitschriften veröffentlicht wurden. Er analysiert sie mit besonderem Bezug auf die Hautfarbe ('Rasse'), Ethnographie und den atlantischen Sklavenhandel, wobei die Widersprüche demonstriert werden, welche für die Darstellung von Afrikanern/Afrikanerinnen in dieser Zeit charakteristisch waren.

This volume (in 2 parts) is a study of 218 historical photographs in the collection of the Museum of Ethnography in Leipzig relating to three ethnic groups in East Africa - the Maasai, Chagga and Pare. / Dieser Band präsentiert (in zwei Teilen) eine Studie von 218 historischen Fotografien der Sammlung des Museums für Völkerkunde zu Leipzig im Bezug auf drei ethnische Gruppen in Ostafrika - die Maasai, Chagga und Pare.

‘Nederlanders and buitenlanders: A sociolinguistic ethnographic study of ethnic categorization among secondary school pupils’ is a study based on nine months of ethnographic fieldwork among pupils of the vocational track of a secondary school in Venlo, the Netherlands. Many of these pupils had a migration background, and though they were born in the Netherlands, they often referred to themselves as buitenlander (‘foreigner’), Marokkaan (‘Moroccan’), or Turk (‘Turk’), and referred to others without migration backgrounds as Nederlanders (‘Dutch people’).In this dissertation, van de Weerd combines ethnographic descriptions of the local context with ethnomethodological analyses of interactions to analyze such self- and other-categorizations. Although the use of categories such as Nederlander and buitenlander are commonly interpreted as straightforward indications of (dis) identification with a country or ethnic identity, it is argued that their meanings are constructed and negotiated in local interactions and are therefore much more complex. The pupils in this study, for instance, regularly discussed categories in association with certain clothing styles, language, or behavior, or jokingly teased each other by speaking negatively about these categories. The dissertation furthermore analyzes the relation between categorization practices and the use of different linguistic resources such as Dutch, Limburgish, Turkish, Arabic, and/ or Berber. ‘Nederlanders and buitenlanders’ may be of relevance to researchers interested in categorization in interaction, ethnicity, identification, the effects of diversification outside the metropolitan area, and more broadly, linguistic ethnography and sociocultural linguistics. / Dans Néerlandais et étrangers, j'étudie la façon dont les élèves du secondaire à Venlo, ‘classe 3/4b,’ se sont référés aux hiérarchies sociales locales et sociétales, et comment ils ont traité ce sujet, en se catégorisant eux-mêmes et les uns les autres en termes ethniques et en utilisant différents moyens linguistiques. La question de recherche, introduite dans le Chapitre 1, est la suivante: Quelles sont les significations et les fonctions respectives des catégories ethniques et des moyens linguistiques utilisés pour les élèves et les enseignants de la classe 3/4b ?J'ai mené cette étude sur la base des données recueillies pendant neuf mois de travail ethnographique sur le terrain avec les élèves, et en analysant les interactions entre les élèves, les enseignants et moi-même, principalement avec l'analyse de la catégorisation des membres (ACM) et l'analyse de la conversation (AC).À peu près la moitié des élèves de la classe 3/4b sont d'origine étrangère et, bien qu'ils soient nés aux Pays-Bas, ils se classent régulièrement, eux- mêmes et les autres, sous les étiquettes ‘étranger’, ‘Marocain’ et ‘Turc’, et qualifient les autres (mais pas eux-mêmes) de ‘Néerlandais’. Cette catégorisation faisait partie des interactions quotidiennes, que ce soit en se taquinant, en faisant ses devoirs ou en racontant des ragots sur des connaissances. L'utilisation de divers moyens linguistiques (en plus du néerlandais standard, les élèves ont utilisé l'arabe, le berbère, le turc, et les dialectes régionaux de Venlo et Tegelen, entre autres, dans leurs interactions) s'est également avérée importante pour élaborer ces catégories et en discuter. / Doctorat en Langues, lettres et traductologie / info:eu-repo/semantics/nonPublished

Nature still plays a prominent role in shaping social expectations about the tasks of parents, especially mothers. The transition from the previous model of mothering and the contemporary one in Italy is definitely characterized by a revival of what is perceived as the ancient way of childrearing. At the same time, nature is also used to establish ideas about women and motherhood that are socially constructed. The gender inequality that characterizes maternity is somehow justified as part of an inevitable process where it is only or mainly the mother who has to stay home and provide care for children. The belief is well-established in Italian society and many women embrace it without any questioning. This research seeks to understand the appeal that the concept of the natural mother exercises today on many women. Empirically, the focus is on the Italian context. Departing from questions coming from the personal experience of motherhood, the author carried out an investigation of a Facebook group that provides support and information about a natural approach to motherhood. Ecofeminist and intersectional theory have been used in order to address the thorny relationship between women and nature. With the aid of discourse analysis and online ethnography methods, the author tried to disclose contemporary use of nature in the cultural representation of maternity. The study reveals the role that breastfeeding plays in present-day Italy in modeling a natural approach to motherhood. More precisely, breastfeeding is the core for understanding the idea of the natural mother. The significance of the research is that it highlights how breastfeeding raises the contradiction of the natural motherhood approach: on the one hand, it claims a stronger voice for women’s needs and expectations of their pregnancy and maternity experiences; on the other, it supports a conservative rhetoric about gender roles.

This comparative study explores parental involvement during the process of mainstreaming Early Childhood Education (ECE) in Dhaka, Bangladesh. Using an ethnographic approach with emphasis on a subtle realist ontology it compares two ECE centers operationalisations of parental involvement and staff's experiences of this aspect of their work. Findings showed that the centers had to navigate cultural underpinnings of parental mistrust and knowledge deficiency in their operationalisation of parental involvement. The centers navigated the cultural conditions by allowing parents CCTV access, or by providing parental education and workshops via scaffolding techniques of experts to gain an audience amongst parents. The center's proactive or reactive approach during the initial stages of parental involvement resulted in various implications for the continuous collaboration between staff and parents at the center. The study contextualises parental involvement within the broader Bangladeshi society, suggesting that the ECE centers becomes an external societal actor interfering in home life, creating a collision between cultural understandings of the home (poribar/bari) and the ECE center, which presented hindrances to parental involvement. The study additionally discusses implications of the Covid-19 epidemic and suggestions for the future of ECE mainstreaming in Bangladesh.

This study examines experiences of racial microaggressions as related to an audience through the art of Storytelling. Integrating Performance Ethnography and Critical Race Theory, it examines how storytelling may serve to illuminate the concept of racial microaggressions. After examining the current body of work on Racism, Storytelling and Microaggression, the author moves through the stories of experiences with racial microaggression from four individuals, gathered and performed as a storytelling event, before a live audience. The communicative management methods individuals use when talking about race and racial microaggressions are explored in presentation of the audience discussion which followed the performance. The author concludes storytelling has merit as a tool for the illumination of racial microaggressions, yet the potency with which racism is ingrained in the psyche of white people in U.S. indicates significant structure must be applied to public discussions of race to support the utilization of storytelling in this manner.

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Many studies on social movements aim to understand a moment on an international level. This paper aims to contribute to the understanding of the Swedish environmental movement and the collective identity that can be found in these movements. In an effort to do this, the study aimed to answer research questions. The questions aimed at answering if collective identity is observable on social media, and to what degree, and how the collective identity online compares to what can be seen at a protest on the street. To answer these questions, the author took the help of two qualitative methods. The study looks at collective identity inobservable activities. The netnographic method has been used to gain insight into ten different Facebook pages that belong to seven separate Swedish environmental organisations. The ethnographic method of participant observation has been used to gain insight into six protests that took place in Stockholm, Sweden, during the spring semester of 2022. The results suggest that collective identity is visible online, to a high degree, because all aspects of collective identity are observable. Also, comparing the results between Facebook pages and street protests the visible collective identities did not differ, they just manifested in different ways.

This study is about how eight mixed-race women, residing in urban Sweden, experience their own becoming through body and sexuality and through the way they experience that other individuals and the outer world view them. The methods used are ethnographic interviewing and autoethnographic writing.The theoretical framework is mainly located in the field of feminist and anti-racist phenomenology and includes becoming, belonging, intersubjectivity, disidentification, and affect theory. I find that the women of this study become through negotiation of circulating images, stigmas, and norms and that becoming is a corporeal process that is felt and thought. We create belongings through our becoming.