This thesis is a profoundly personal one. It examines the role of context in creation (authorship) and perception (reading an image) of representation. Born in Sri Lanka during the emergence of one the world's longest lasting civil wars, I never recognized my love and concern for the Island and its ancient history and culture until I traveled to America to pursue a higher education. Ever since, I have constantly found myself in situations where I am regarded as the 'other' or the 'outsider' ; I seem to not fit in completely in this country as well as in my own. In the US I am considered 'eastern' or 'exotic', whereas in my own country, I am considered 'westernized', no longer looked at as a typical Sri Lankan woman. This thesis examines and explores marginalization, orientalism, deconstruction theories, semiotic studies, dialect as well as attire, in the specific context of Graphic Design. / by Fathima Asma Nazim. / Thesis (M.F.A.)--Florida Atlantic University, 2010. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

In America today, adolescent boys do not have a structured, ritualized or guided passage From boyhood into manhood. Many young men feel unsure of their manhood even at an age that signifies the transition. This causes young males to need a self--‐created rite of passage. Tramping, the act of travelling by train, hitchhiking or foot, is one way in which young males can independently achieve manhood. This is a literary account of the lives of Jack Kerouac, Chris McCandless, and Zebu Recchia. Their personal stories allow a detailed view of the advantages and disadvantages found in a self--‐created rite of passage. While two of the accounts are successful, in Chris McCandless’s case the rite ends in a transition to death.Tramping as a rite of passage to adulthood seems effective but the danger in self--‐ creation appears to be the lack of guidance that comes in unstructured rites of passage. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2013.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-09T10:22:56Z No. of bitstreams: 1 Maristela Sousa e Freitas.pdf: 2947668 bytes, checksum: 06d576c74249991fe333ef5a0fb4ed77 (MD5) / Made available in DSpace on 2018-11-09T10:22:56Z (GMT). No. of bitstreams: 1 Maristela Sousa e Freitas.pdf: 2947668 bytes, checksum: 06d576c74249991fe333ef5a0fb4ed77 (MD5) Previous issue date: 2018-09-14 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This study aims to investigate the identity process of young people who have been institutionalized in some period of their lives. By apprehending the meanings which were disclosed, we highlight how much being institutionalized hinders metamorphosis movements toward emancipation and which other emancipatory possibilities, around these young people, allow them to constitute and selfdetermine themselves overcoming the adversities. We stem from the empirical experience, using life trajectory narratives, and historical materialism as method to make a social group visible. From all histories heared which contextualized this work, we chose one to conduct a study on the identity process. The theoretical framework is sustained by the sintagma identity-metamorphosis-emancipation of Ciampa ([1987] 2011), besides other authors such as Goffman (1961), Habermas (1987), Berger and Luckmann (2014) and others who brought contributions aligned to the Critical Social Psychology. In the analysis of one of the histories with emancipatory characteristics, Sofia”s revealed that emancipation and activity are the focus of this study. Sofia”s story made possible to understand that in her narrative, there were many difficulties which produced the process of sameness for a long time. Sameness was only overcome when Sofia began to be heard and recognized by others in her rights. By performing her activities and being recognized, the narrator kept modifying herself, allowing metamorphosis with emancipatory direction. When gathered the possibilities around her, of being loved and cherished by a family, Sofia came to a quality in the metamorphosis indicated as mesmidade, the integration of thinking/doing. The singularity of Sofia”s history, representing the universal, revealed that metamorphosis with emancipatory fragments are possible if there are possibilities around the individual / Este estudo buscou investigar o processo identitário de jovens que passaram pelo acolhimento institucional em alguma fase de suas vidas. Ao apreender os sentidos revelados, trouxemos o quanto ser institucionalizado impede movimentos de metamorfose em direção à emancipação e quais outras possibilidades de caráter emancipatório, ao entorno destes jovens, permitem se constituírem diferentes e se autodeterminarem vencendo as adversidades. Partimos do empírico, por meio das narrativas de história de vida e do materialismo histórico dialético, como método para tornar visível um grupo social. De todas as histórias ouvidas que contextualizaram esse trabalho, escolhemos uma delas para fazer um estudo do processo identitário. O arcabouço teórico está sustentado pelo sintagma-identidade-metamorfose-emancipação de Ciampa (1987; 2011), além de outros autores, Goffman (1961), Habermas (1987), Berger e Luckmann (2014) e outros que trouxeram contribuições alinhadas à Psicologia Social Crítica. Da análise de uma das histórias com características emancipatórias, a história de Sofia revelou-nos que as categorias atividade e emancipação são o foco deste estudo. A história de Sofia possibilitou compreender que em sua narrativa ocorreram várias dificuldades que produziram o processo de mesmice durante muito tempo. A mesmice foi vencida apenas quando Sofia começou a ser escutada e reconhecida pelos outros, em seus direitos. Ao desempenhar suas atividades e se ver reconhecida, a narradora foi se modificando, permitindo metamorfoses com sentidos emancipatórios. Ao ser reunido em seu entorno, as possibilidades de ser amada e querida por uma família, Sofia chegou a uma qualidade na metamorfose indicada como mesmidade, a integração do pensar/fazer. A singularidade da história de Sofia, representando o universal, revelou que metamorfoses com fragmentos emancipatórios são possíveis se houver possibilidades no entorno do sujeito

by Tse Kam Fai. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1995. / Includes bibliographical references (leaves 216-228). / Abstract / Acknowledgements / Chapter Chapter 1: --- Introduction / Chapter 1.1 --- Contexts and Objectives of the Study --- p.1 / Chapter 1.2 --- Related Studies in Hong Kong --- p.9 / Chapter 1.3 --- "Identity, Role, and Social Behavior" --- p.13 / Chapter 1.4 --- Data and Methodology --- p.16 / Chapter 1.5 --- Outline of Chapters --- p.20 / Chapter Chapter 2: --- Literature Review / Chapter 2.1 --- Medical-Disease Model: Exposition and Critique --- p.22 / Chapter 2.2 --- Social Deviance Model --- p.24 / Chapter 2.2.1 --- On Etiology and Process of Drug Use / Chapter 2.2.2 --- On Cessation of Drug Use / Chapter 2.2.3 --- "Social Learning, Resocialization and Therapeutic Community" / Chapter 2.2.4 --- Resocialization as Social Learning: The Oversocialization Critique / Chapter 2.3 --- Identity Model --- p.32 / Chapter 2.3.1 --- Resocialization as Identity Transformation / Chapter 2.3.2 --- Types of Identity Transformation / Chapter 2.3.3 --- Resocialization as Conversion / Chapter Chapter 3: --- A Comparison Between SARD A and Operation Dawn / Chapter 3.1 --- "History, Services, and Social Position" --- p.43 / Chapter 3.2 --- Treatment Philosophy and Practice --- p.47 / Chapter 3.3 --- Treatment and Rehabilitation Programme --- p.48 / Chapter 3.3.1 --- Pre-admission Procedure / Chapter 3.3.2 --- In-patient Service / Chapter 3.3.3 --- Halfway House and Aftercare / Chapter 3.4 --- A Statistical Profile of Admission Cases: SKC vs Dawn Island Centre --- p.60 / Chapter Chapter 4: --- Pre-admission Stage / Chapter 4.1 --- "Addict Role-taking, Role-engulfment and Deviant Identity Formation" --- p.63 / Chapter 4.1.1 --- First Use and the Honeymoon; Taking the addict role / Chapter 4.1.2 --- "Addiction and Life as ""Junkie"": Developing the deviant self-identity" / Chapter 4.2 --- Addict Role-strain and Identity Crisis --- p.83 / Chapter 4.2.1 --- """Hitting the Bottom"" and Motivation to Change" / Chapter 4.2.2 --- Preliminary Attempts: Using Self-administered Methods / Chapter Chapter 5: --- Treatment and Rehabilitation Stage / Chapter 5.1 --- Role-conflict and Identity Negotiation --- p.92 / Chapter 5.1.1 --- "Accepting the ""patient"" or ""sinner"" role" / Chapter 5.1.2 --- The Intensity and Nature of Role Conflict / Chapter 5.1.3 --- Altercasting of Normal Identity / Chapter 5.1.4 --- "Strategies of Identity Negotiation: ""how actors react""" / Chapter 5.2 --- "Identity Transformation: ""how actors are transformed""" --- p.115 / Chapter 5.2.1 --- "Strategies, Materials, and Agents" / Chapter 5.2.2 --- Cognitive Base of Transformation / Chapter 5.2.3 --- Affective Base of Transformation / Chapter 5.2.4 --- Normative Base of Transformation / Chapter Chapter 6: --- Continued Rehabilitation and Social-Reintegration Stage / Chapter 6.1 --- Types of Identity Transformation --- p.140 / Chapter 6.1.1 --- Dawn Island Centre: Religious Conversion / Chapter 6.1.2 --- SKC: Alternation / Chapter 6.2 --- Identity Validation and Types of Role-Support --- p.144 / Chapter 6.2.1 --- Identity Validation and Legitimation / Chapter 6.2.2 --- Types of Role-Support / Chapter Chapter 7: --- Conclusion and Discussion / Chapter 7.1 --- "Identity Transformation, Role-Support and Abstinence" --- p.156 / Chapter 7.2 --- Drug Addicts' Recovery: An Interactive and Joint Accomplishment --- p.159 / Chapter 7.3 --- The Contingent Nature of Recovery Career --- p.161 / Chapter 7.4 --- SARD A and Operation Dawn: Two Different Pathways of Recovery --- p.163 / Chapter 7.4.1 --- Religious Conversion: Pathway to Christianity / Chapter 7.4.2 --- Alternation: Pathway to Normality / Chapter 7.5 --- Significance and Limitations of Study --- p.166 / Appendix I: A Socio-Demographic Profile of Informants --- p.169 / Appendix II: Tables --- p.173 / Appendix III: A Glossary of Hongkong Addicts' Argots --- p.190 / Appendix IV: Document and Questionnaire Samples --- p.192 / Appendix V: Photos of the Dawn Island Gospel Treatment Centre --- p.203 / Appendix VI: Interview Schedules --- p.209 / Bibliography --- p.216

Situated at the crossroads of literary studies, ecocriticism and political theory, Active Enchantments explores a strain of thought within American literature that understands life in all of its forms to be generated not by self determined identities, but by interconnectedness and self abandonment. I argue that this interest led American writers across the nineteenth century to develop theories of subjectivity and of politics that not only emphasize the entanglement of the self with its environment, but also view this relationship as structured by self overcoming. Thus, when Emerson calls such interconnectedness "active enchantment," he means to signal life's inherent ability to constantly surpass itself, to never fully be identical with itself. My dissertation brings to the fore the political and ecological stakes of this paradox: if our selves and communities are molded by self abandonment, then the standard scholarly account of how nineteenth century American literature conceptualized politics must be revised. Far from understanding community as an organic production, founded on a teleological and harmonizing principle, the writers I study reconceive it around a sense of a commonality irreducible to fixed identity. The politics emerging out of such redefinition disposes with the primacy of individual or human agency, and becomes ecological in that it renders inoperative the difference between the social and the natural, the human and the non human, ourselves and what comprises us. It is the ecological dimension of what seems like a properly political question that brings together writers as diverse as Emerson and Sarah Orne Jewett, Margaret Fuller and Henry and William James. I argue, for example, that in Jewett's The Country of the Pointed Firs, racial minorities emerge from geological strata as a kind of natural archive that complicates the nation's understanding of its communal origin. When she sets her romances on Native American shell mounds in Maine, or makes the health of a New England community depend on colonial pharmacopoeia and herbalist healing practices of the West Indies, Jewett excavates from history its silent associations and attunes us not only to the violent foundation of every communal identity, but to this identity's entanglement in a number of unacknowledged relations. Her work thus ultimately challenges the procedures of democratic inclusiveness that, however non violent, are nevertheless always organized around a particular notion of identity. The question of the self's constitutive interconnectedness with the world is as central to Margaret Fuller's work. Active Enchantments documents how Fuller's harrowing migraines enabled her to generate a peculiar conception of the "earthly mind," according to which the mind is material and decomposable, rather than spiritual, incorruptible or ideal. This notion eventually led her to devise a theory of the self that absolves persons from self possession and challenges the distinctiveness of personal identity. My concluding chapter argues that Henry James's transnational aesthetics was progressively politicized in the 1880s, and that what scholarship celebrates as the peak of his novelistic method develops, in fact, out of a network of surprising and heretofore unexplored influences, William James's concurrent theories of corporeal emotion, Mikhail Bakunin's anarchism, and Henry James's friendship with Ivan Turgenev, which inflamed James's interest in British politics, the Russo Turkish War, and the Balkan revolutions.

Furthermore, the present research is going to indicate that many historians and theologians have failed to take serious the diasporic context when articulating their concepts of traditional Chinese culture and of the Chinese identity. In fact, Xie Fuya, as a diasporic Chinese after 1949, did not define his Chinese identity and the Chinese culture in territorial or political terms. Instead, he shared the viewpoints of those overseas Chinese who were struggling to survive in diasporic contexts. And his diasporic experience and horizon generated a critical understanding of Chinese culture and indigenous theology as well as their relationship. Even now, some scholars in Mainland China continue to emphasize that indigenous theology should be understood, discussed and applied within the social, political and cultural contexts of Mainland China only. However, their understandings of Chinese culture and Chinese identity, as well as the related methodology of indigenous theology they have employed, need to be examined critically. / In addition, the thesis will argue that this diasporic identity constitutes a significant ingredient of Xie Fuya's indigenous theology and contributes to Xie's new understanding of his own indigenous theology of Christianity in a post-1949 diasporic environment. Xie's indigenous theology, especially his theological method, aroused furious discussion among Chinese Christian intellectuals in and after the 1960s. Such discourse was identified as a significant break of historical continuity between the past generation and the next of Chinese Christian intellectuals in Hong Kong. / The present research aims at pointing out that the relevant historical materials do not support the above conclusions-that Xie Fuya did not concern the social and political situation of his homeland and indwelling place(s). In fact, historical evidences show that Xie as an indigenous theologian, not only spent time on bridging the relation between Christian message and Chinese culture, but also paid much effort in social construction and political participation. All these were done both before and after 1949. / The present thesis aims at investigating how the Chinese Christian intellectual Xie Fuya, responded to a diasporic movement resulting from the drastic political change of China in and after 1949. He tried to construct a unique and new identity that he had never had before-an identity that helped him to face the diasporic environment and generated a new horizon of his understanding of his faith. Showing the contents of this identity; the thesis illustrates how unique Xie's diasporic identity was expressed in the community of Chinese intellectuals and Chinese Christians during the 1950s and 1960s. That identity could not have been created, experienced and articulated by any Chinese and Christians inside Mainland China at that time. / The significance of this research does not only rest in its showing that a significant and important figure like Xie Fuya has been neglected in the historical and theological studies of Chinese Christianity in the past; it is significant also because it discloses how the thought behind the identities of a diasporic Chinese and Chinese Christian bears significance in a historical context and contributes to a new understanding of the Chinese identity, the Chinese culture and indigenous theology from a different perspective---which is different from the past and is closely related to cultural, anthropological and theological studies of our times. / The thesis will argue that it is Xie Fuya's experience of being forced to leave his homeland and the reflection of his Christian thought and experience that helped formulate his diasporic identity. Furthermore, both the fate of Chinese overseas in different areas because of the change of international politics, and the understanding of his own ethnicity and culture through the discourse among the Chinese intellectuals in Hong Kong, helped reinforce the articulation of that dislocating identity. / Xie Fuya (1892-1991), one of the most prolific Chinese theologians of the 20th century, has so far been largely ignored in the historical or theological studies of Chinese Christianity. Even worse, Xie Fuya has been seriously misunderstood by some historians of Chinese Christianity. Some of them labeled him as a representative of the indigenous theologians who focused exclusively on the relation between Christianity and Chinese culture without any concern for the relevance of the Christian message to the contemporary social change. Some stereotyped him as one of the Chinese Christians who made a far-fetched comparison between Chinese culture and Christianity. However, these prevailing paradigmatic "conclusions" on Xie Fuya are not properly based on in-depth historical investigation and the derived theological criticisms were merely built on some a-historical assumptions. / 何慶昌. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 282-307). / Adviser: Pan-Chiu Lai. / Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0607. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 282-307). / He Qingchang.

by Katy Wai Kwan Ho. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1996. / Includes bibliographical references (leaves 146-153). / Abstract --- p.i / Acknowledgments --- p.iii / Chapter Chapter One: --- The Chinese Wanderers in the United States --- p.1 / Chapter Chapter Two: --- Cultural Fragmentation and Psychical Split: The Wanderer in Dis-placement --- p.35 / Chapter Chapter Three: --- Chinese (Ethnic)-American (Cultural) Hybridity --- p.75 / Chapter Chapter Four: --- "The ""Unhomed"" and Multiplicities of Identity" --- p.98 / Chapter Chapter Five: --- The Images of Wandering --- p.130 / Bibliography --- p.146

The World Trade Center attacks on September 11, 2001 fundamentally transformed the context of reception for Muslim immigrants in the U.S., shifting it from neutral to negative while also brightening previously blurred boundaries between established residents and the Muslim minority. This study explores how second-generation Muslim immigrants have experienced and reacted to post-9/11 contexts of reception. It is based on an analysis of ten semi-structured in-depth interviews that were conducted throughout the Portland Metropolitan Area from January to April of 2016. It finds experiences of discrimination to be primarily affected by two factors: public institutions and gender. It also finds, furthermore, that research participants react to negative post-9/11 contexts of reception by redrawing bright boundaries to include themselves within the American mainstream. Because Islam itself has become politicized within post-9/11 contexts of reception, this study also explores how second-generation Muslim immigrants construct and maintain religious meaning as a form of political identity. It finds that research participants unilaterally construct a Localized Islam that is dynamic and variable in its response to familial and social pressures. The thesis concludes by putting forward a typology outlining its four primary forms of localization within contemporary social and political environments.

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This ethnographic study of asylum seekers in East Anglia, UK, poses the following questions: how do asylum seekers adapt, cope and adjust to life in the UK when their future is so uncertain? To what extent do people seeking asylum relate to an asylum seeker identity? How do asylum seekers negotiate interactions with others as they await an outcome to their application for asylum? This study explores these questions in an effort to gain insight into the role of identity reconstruction during the process of asylum seeking. This thesis is based on twelve months of fieldwork in the towns of Norwich and Great Yarmouth, and to a lesser extent in Peterborough and London, where asylum seekers had been dispersed by either the London Boroughs or the Home Office’s NASS (National Asylum Support Service). During 2002 and 2003, I conducted fieldwork amongst asylum seekers, as well as amongst support workers working for various NGOs that offered a number of support services for asylum seekers. The focus on asylum seekers’ speech-acts is a method to observe the primary form of social action by which asylum seekers articulate a shared place, liminal immigration system and interaction with others. These elements shape asylum seekers’ identity in the UK. Consequently, asylum seekers’ predicament can be understood as a movement through the immigration system, but also an existential movement as each person tries to negotiate their existence. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1331561 / Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2008