The uninitiated do not realize the complexity of the punk rock sub-culture. Outsiders may find it hard to distinguish the subtle lines by which differentiation occurs within the so-called subculture. The "punk rock subculture" is a misnomer; it is not a salient community. The experience of being "punk" is fractal; what it means to be punk and what classifies one as punk is in constant redefinition and there are various different communities with varying ideologies and identities. The punk subculture has absorbed various epistemologies in its 40+ years of existence, modified them, and made them their own. Within this milieu of experience there is a segment of the punk rock population that takes the anti-authoritarian, do-it-yourself ethos of the subculture to its logical conclusion: they drop out of society and "hit the streets" relying upon their wits, the good nature of strangers, and a vast interconnected support network of peers for their survival. There is very little documentation of the lives of this unique population and due to the precarious circumstance that they live in (i.e., the far margins of society), the risk of losing their history is a real threat. To understand why these punks became transient, one must ask them about their life history, ideological beliefs, views on life, family history, and personal experiences within the community (i.e., their story). My unit of analysis is the transient punk community. I have created a qualitative analysis of this community by collecting oral narratives of self identifying transients via participant observation. Data was collected by utilizing informal interviews and by snowball sampling.

Thesis (M.A.)--Georgia State University, 2006. / Mode of access: World Wide Web. Title from title screen. Pearl A. McHaney, committee chair; Thomas L. McHaney, Margaret Mills, committee members. Electronic text (83 p.) : digital, PDF file. Description based on contents viewed Apr. 16, 2007. Includes bibliographical references (p. 74-78).

Thesis (Ph.D.)--Indiana University, Dept. of Folklore, 2006. / Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0288. Adviser: Henry H. Glassie. "Title from dissertation home page (viewed Jan. 8, 2007)."

Undergraduate honors paper--Mount Holyoke College, 2006. Dept. of English. / Includes bibliographical references (leaves 109-111).

Thesis (Ph.D.)--Washington State University, 2000. / Chair: Inga Kromann-Kelly. Includes bibliographical references.

There is no abstract available for this thesis.

This study represents five years of research on the symbolic cosmologies of four Plains Indian tribes: the Crow, the Pawnee, the Kiowa, and the Cheyenne. Although the lexicons of the four tribes reveal many color and number patterns, there appear to be certain color and number categories that are more pervasive than others. Review of the early ethnographies and folklore texts has found the color categories of red, yellow, black, and white to be significant symbols in both ritual and myth. Further investigation suggests symbolic patterns involving the numbers two and four are also important to the Crow, Pawnee, and Cheyenne. Kiowa ritual and folklore patterns reveal the numbers two, four, and ten to be dominant numbers. Through the early ethnographies, the color red and the number four, among others, were found to be symbolically significant. Red frequently symbolized the rank of a chief, a warrior, and a virtuous woman or wife. The number four often represented symbolic gestures or motions such as those seen in the arts of painting, dancing, or drumming. This symbolic linkage of color and number patterns has been expressed in rituals such as the Sun Dance and the Morning Star Sacrifice. The Sun Dance was practiced with variations by the Crow, Kiowa, and Cheyenne. The Pawnee practiced the Morning Star Sacrifice. / Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of Anthropology.

Officially in 1934, socialist realism emerged in Soviet society as the new cultural aesthetic, providing an artistic framework for all forms of cultural productionart, music, architecture and literature. In the realm of childrens writing, socialist realism had particularly interesting effects on the themes and formulas that were utilized by authors. Though once thought to represent the tsarist and peasant past, the Party encouraged the use of traditional folk elements to popularize the new overtly Soviet tales, despite the apparent unorthodoxy. Similarly, authors were encouraged to reintroduce the hero, also seemingly unorthodox in what was a theoretically collective society. Nonetheless, heroic themes and characters emerged to recognize achievements in industry and the drive for modernization, encourage vigilance against internal and external spies and saboteurs, propagandize the Soviet war effort against Germany, and honour Soviet soldiers for their sacrifices. Soviet childrens books demonstrated to youth the communist qualities of selflessness and devotion to the collective, and about the dangers of idleness. Children learned that the Soviet Union was to be the new Soviet family, replacing the bond of blood kinship. The leader cult filtered down to childrens books and Stalin made a significant appearance as the father of all heroes. This thesis argues that the Party recognized the value of childrens literature for shaping the character development of young readers. Popular in their own right, childrens books were not able to avoid the manipulation and control of the Party, which employed them as tools of propaganda. However, it is difficult to separate the extent of their genuine popularity from their appeal as propaganda.

In this thesis, I examine the relationship between folk tales and Japanese animation, or anime. In spite of the popular association between animation and adolescence, animated television series and films have a dynamic and compelling relationship with various age groups and nationalities. Additionally, anime and animation draw liberally from a number of folk tale traditions. Consequently, in this essay, anime is understood as a global phenomenon that draws on international cultural elements and is consumed in several international markets. Before entering an analysis of the use of folk tales in anime, a history of animation and the place of anime within a Japanese and global matrix is provided. This history not only looks at the development of anime, its connection to Western cinema and animation studios, but also its connection to other Japanese artistic genres, such as manga. Once this foundation is established, it is possible to connect anime with folk tale scholarship in chapter two. This chapter explores this connection in three ways, namely similar content, structure and function. Chapter three builds on the analysis in the preceding chapter and examines the ways anime, as a visual, televised, episodic series, builds on and alters the folk tale tradition. This is primarily explored through the use of visual storytelling techniques and the proliferation of advanced technology. Additionally, this chapter addresses a major point made against the use of folk tales in mass media, specifically the loss of variation. The final chapter concludes and summarizes the ideas, and analysis throughout the thesis. It is in this final chapter that suggestions for further research can be found. This thesis looks not only at the use of folk tales and folk tale characteristics in new media, such as anime, but how these new media contribute to and help to pass on folk tale traditions. Ultimately, this paper suggests anime is an example of a contemporary form of tale telling, which draws on traditional elements as well as catering to a contemporary audience.

Desde la década de los 70 se inician en el estado de Chiapas, México, una serie de movimientos populares y democratizadores vinculados con la lucha agraria y campesina. La culminación de toda esta estela social y popular es el alzamiento zapatista del 94. En las comunidades que participan del zapatismo y donde su discurso renovador y reivindicativo triunfa, surgen dinámicas de redefinición de las relaciones de género que no se dan en aquellas comunidades pro-gobierno, que rechazan el zapatismo y sus postulados y demandas. Bueno, empezar en la década de los 70 se fundamenta en la coincidencia con el inicio de diversos movimientos organizativos y cooperativistas campesinos, cuyas reivindicaciones cuestionan la estructura de poderes locales tradicionales y demandan nuevos espacios de participación económica y política. Es ineludible situar el alzamiento del EZLN como la culminación de ese proceso, en base a su estímulo e incentivación colectiva de los procesos de democratización y por las nuevas y progresivas demandas de género en el área donde triunfa el alzamiento. Partiendo de esto, la finalidad del proyecto era elaborar un análisis de la articulación dialéctica entre el dinamismo discursivo en torno a la mujer indígena chiapaneca y los distintos niveles de “praxis” (Ortner, 1984) o estrategias de acción, desde esos núcleos incipientes de crítica social hasta la actualidad. A partir de ahí me permito afirmar lo siguiente: El surgimiento y desarrollo de los diversos movimientos socio-políticos en Chiapas ha ido acompañado de nuevos discursos en torno a la mujer, cuyas implicaciones cuestionan directamente los roles genéricos tradicionales. Paralela y progresivamente, se ha ido forjando una identidad reivindicativa de la mujer indígena que- nutrida de la especificidad de sus propias experiencias- ha requerido ir definiendo nuevos espacios para una creciente participación femenina en la vida pública. En caso de que, actualmente, la pertenencia o no a los diferentes grupos políticos, asociacionistas y/o religiosos, constituyese un determinante identitario, sería predecible la existencia de diferentes discursos y estrategias de acción y participación en la vida cotidiana de las comunidades. Así, de la correlación entre perfiles adscriptivos y estrategias cotidianas, pueden revelarse niveles diferenciales de negociación en las relaciones de poder intergenéricas. / Since the 70's start in the state of Chiapas, México, a series of popular and democratization movements linked to agrarian and peasant struggle. The culmination of all this social and popular trail is the Zapatista uprising of 94. In communities that participate in the Zapatista movement and where his renovator and requesting speech triumph, emerging dynamic redefinition of gender relations that do not exist in those communities pro-government, rejecting the Zapatistas and their principles and demands. Well, starting in the 70's is based on the coincidence with the onset of various organizational and cooperative peasant movements whose claims challenging the traditional local power structure and demand new spaces of economic and political participation. It is inescapable situate the EZLN uprising as the culmination of this process, based on their collective encouragement and incentive processes of democratization and the new and progressive gender demands in the area where the uprising wins. From this, the aim of the project was to develop a joint analysis of the dynamic dialectic discourse about indigenous women in Chiapas and different levels of "praxis" (Ortner, 1984) or action strategies emerging from these nuclei social criticism to the present. From there, I would say the following: The emergence and development of the various socio-political movements in Chiapas has been accompanied by new discourses around women, the implications of which directly challenge traditional gender roles. Same time gradually, has forged a protesting identity of indigenous women -nourished from the specificity of their own experiences- that have requested be defining new spaces for increasing women's participation in public life. Where, currently, belonging or not to the different political groups, associationist and / or religious identity constitute a determinant, would be predicted the existence of different discourses and strategies for action and participation in the daily life of the communities. Thus, the correlation between ascriptive profiles and daily strategies may reveal differential levels of bargaining in power intergeneric relationships.