Yes / Employees’ participation in professional international business (IB) communication has important consequences for knowledge transfer and processing, a crucial function for multinational enterprises (MNEs). Research suggests that participation is shaped by language, but prior research has focused on firm-internal language dynamics, meaning that less is known about the influence of external context. We help redress this balance by drawing on the sociolinguistic concept of “language ideologies”. Language ideologies, or shared sets of beliefs about language(s) amongst social groups, are societal-level phenomena that employees bring with them to work. As such, they are part of the external social, political and historical context of IB activities. Our analysis of 82 interviews in three countries indicates that some language ideologies block participation and create friction, while others support participation. Implications for the conceptual understanding of language in IB and the management of internationally active firms are discussed. / - Add New Charity (Rest of World) Funder -

White mothers have historically felt exempt from discussing race and racism with their children and have placed this added emotional labor onto mothers of color (Depouw and Matias, 2016; Priest et al., 2014). Budding anti-racism scholarship has begun to examine why well-intending white parents report an interest in engaging in anti-racism but fail to follow-through (Aanerud, 2007; Allen, 2017; Comeau, 2007; Depouw and Matias, 2016; Gillen-O'Neel et al., 2021; Hagerman, 2014, 2018; Matlock and DiAngelo, 2015; Priest et al., 2014; Vittrup, 2016; Zucker and Patterson, 2018). While this body of literature has highlighted important missteps and shortcomings of white families' engagement in anti-racism, examining how maternal socialization, within the current intensive mothering (IM) paradigm (Hays, 1996), informs the integration of anti-racism has yet to be considered. Guided by symbolic interactionism and feminist theories and methodology, this study functions to answer the following research questions: (1) How might, if at all, race, gender, and class socialization inform affluent white mothers' adoption of IM? (2) What is the process of affluent white mothers challenging or adopting IM to incorporate anti-racism into their maternal identity and mothering practices? and (3) What are the perceived barriers or motivators, if any, to affluent white mothers' integration of anti-racism within the current IM paradigm? Data from 18 semi-structured, virtual individual interviews with affluent white mothers, post-interview survey questions, and follow-up member checking interview questions derived from coded transcripts were analyzed using constructivist grounded theory. Findings indicate that affluent white mothers who endorse interest in engaging in anti-racism within the context of IM report several tensions within the process of integrating anti-racism into their existing maternal identity. Foundational to each of these tensions is internalized white supremacy and gender ideologies that surface in striving to excel at both IM and anti-racism. While tenets of IM (i.e., all-consuming; labor intensive) and white supremacy (i.e., perfectionism; bigger is better; either/or thinking) presented as perceived barriers toward integration of anti-racism into maternal identity, some tenets of IM (i.e., optimal child outcomes; professionally informed) were named as motivation for this sample to incorporate anti-racism into their maternal identity and daily practice. Aligning with optimal child outcomes and professionally-informed mothering, two points of intervention were named, creating space for the development and assessment of future interventions aimed to increase the presence of anti- racism within white mothering. / Doctor of Philosophy / White families have historically felt exempt from discussing race and racism with their children and have placed this added emotional labor onto families of color (Depouw and Matias, 2016; Priest et al., 2014). Budding anti-racism scholarship has begun to examine why well-intending white parents report an interest in engaging in anti-racism but fail to follow-through (Aanerud, 2007; Allen, 2017; Comeau, 2007; Depouw and Matias, 2016; Gillen-O'Neel et al., 2021; Hagerman, 2014, 2018; Matlock and DiAngelo, 2015; Priest et al., 2014; Vittrup, 2016; Zucker and Patterson, 2018). While this body of literature has highlighted important missteps and shortcomings of white families' engagement in anti-racism, examining how maternal socialization, within the current intensive mothering (IM) paradigm (Hays, 1996), informs the integration of anti-racism has yet to be considered. Guided by symbolic interactionism and feminist theories and methodology, this study functions to answer the following research questions: (1) How might, if at all, race, gender, and class socialization inform affluent white mothers' adoption of IM? (2) What is the process of affluent white mothers challenging or adopting IM to incorporate anti-racism into their maternal identity and mothering practices? and (3) What are the perceived barriers or motivators, if any, to affluent white mothers' integration of anti-racism within the current IM paradigm? Findings indicate that affluent white mothers who endorse interest in engaging in anti-racism within the context of IM report several tensions within the process of integrating anti-racism into their existing maternal identity. Foundational to each of these tensions is internalized white supremacy and gender ideologies that surface in striving to excel at both IM and anti-racism. While tenets of IM (i.e., optimal child outcomes; professionally informed) presented as perceived barriers toward integration of anti-racism into maternal identity, some tenets of IM (optimal child outcomes, professionally informed) were named as motivation for this sample to incorporate anti-racism into their maternal identity and daily practice. Aligning with optimal child outcomes and professionally informed mothering, two points of intervention were named, creating space for the development and assessment of future interventions aimed to increase the presence of anti-racism within white mothering.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis investigates texts which are argued to construct secular imaginings of the afterlife. As such my argument is built around the way in which these texts engage with death, while simultaneously engaging with the religious concepts which have come to give shape to the afterlife in an increasingly secular West. The texts included are: Captain Stormfield’s Visit to Heaven (1907), Mark Twain’s unfinished reimagining of Christian salvation; Kneller’s Happy Campers (1998) by Etgar Keret, its filmic adaptation Wristcutters: A Love Story (2006), as well as the Norwegian film A Bothersome Man (2006), which all strip the afterlife of its traditional furnishings; Philip Pullman’s acclaimed His Dark Materials trilogy (1995, 1997, 2000) in which he wages a fictional war with the foundations of Western religious tradition; and finally William Gibson’s Neuromancer (1984) and Feersum Endjinn (1994) by Iain M. Banks, two science fiction texts which speculate on the afterlife of the future. These texts are so chosen and arranged to create a logical progression of secular projects, each subsequent afterlife reflecting a more extensive and substantial distantiation from religious tradition. Twain’s text utilises a secularising satire of heaven, and draws attention to the irrational notions which pervade this concept. In the process, however, it embarks on the utopian endeavour of reconstructing and improving the Christian afterlife of salvation. In Chapter 3, the narratives under investigation discard the surface details of religious afterlives, and reimagine the hereafter against a contemporary backdrop. I argue that they conform, in several significant ways, to the mode of magical realism. Furthermore, despite their disinclination for evident religiosity, these texts nevertheless find problematic encounters when they break this mode and invoke higher authorities to intervene in the unfolding narratives. Chapter 4 focuses on Philip Pullman’s high fantasy trilogy, which enacts open war between the secular and religious and uses the afterlife as an integral part of the secularising agenda. With the literal battle lines drawn, this text depicts a clear distinction between what is included as secular, or renounced as religious. Finally, I turn to science fiction, where the notion of the virtual afterlife of the future has come to be depicted, with its foundations in human technologies instead of divine agencies. They rely on the ideology of posthumanism in a reimagining of the afterlife which constitutes a new apocalyptic tradition, a virtual kingdom of heaven populated by the virtual dead. Ultimately, I identify three broad, delineating aspects of secularity which become evident in these narratives and the meaningful distinctions they draw between religious and secular ideologies. I find further significance in the way in which these texts engage with the very foundations on which fictions of the afterlife have been constructed. Throughout these texts, I then find a secular approach to death as a developing alternative to that which has traditionally been propagated by religion. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek tekste wat alternatiewe uitbeeldings van die hiernamaals bevat, wat dan geargumenteer word dien as voorbeelde van sekulêre konsepsies van die nadoodse toestand. My argument berus op die manier waarop hierdie tekste met die dood omgaan, asook die verskeie maniere waarop hul tot die religieë van die Westerse wêreld spreek. Die tekste wat ondersoek word sluit in: Mark Twain se Captain Stormfield’s Visit to Heaven (1907), sy onvoltooide satire van die Christelike hemel; Kneller’s Happy Campers deur Etgar Keret (1998), die verfilmde weergawe daarvan, Wristcutters: A Love Story (2006), asook die Noorweegse film A Bothersome Man (2006), waarin die hiernamaals uitgebeeld word as ‘n lewelose weergawe van kontemporêre samelewing; Philip Pullman se fantasie trilogie His Dark Materials (1995, 1998, 2000) waarin hy ‘n sekulêre oorlog teen die onderdrukkende magte van religie uitbeeld; en laastens die wetenskap-fiksie verhale Neuromancer (1984), deur William Gibson, en Feersum Endjinn (1994), deur Iain M. Banks, waarin die sekulêre, virtuele hiernamaals van die toekoms vervat word. Hierdie tekste is gekies en ook so gerangskik om ‘n duidelike sekulêre progressie te toon, met elke opeenvolgende teks wat in ‘n meer omvattende wyse die tradisioneel religieuse konvensies herdink of vervang met sekulêre alternatiewe. Twain se teks dryf die spot met die Christelike idee van die hemel en om aandag te trek na die irrasionele ideologieë wat daarin vervat is. In die proses poog Twain egter om te verbeter op die model en gevolglik ondervind die teks probleme wat met die utopiese literatuur gepaard gaan. In hoofstuk 3 word die hiernamaals gestroop van alle ooglopend religieuse verwysings en vervang met die ewigheid as ‘n kontemporêre landskap deurtrek met morbiede leweloosheid. Ek argumenteer dat hulle op verskeie belangrike manier ooreenstem met die genre van magiese realisme en dat, ten spyte van die pogings om religie te vermy, die tekste steeds probleme teëkom wanneer hoër outoriteite by die verhale betrokke raak. Hoofstuk 4 draai om Pullman se sekulêre oorlog wat daarop gemik is om die wêreld te sekulariseer. Die duidelikheid waarmee die tekste onderskeid tref tussen die magte van religie en die weerstand vanaf sekulariteit, maak dit insiggewend om te bepaal wat Pullman in ‘n sekulêre wêreldbeeld in-of uitsluit. Laastens ondersoek ek wetenskap-fiksie, waarin die hiernamaals omskep is in ‘n toestand wat bereik word deur menslike tegnologiese vooruitgang, in stede van religieuse toedoen. Hier word daar gesteun op die idees van posthumanisme, wat beteken dat hierdie uitbeeldings van die ewigheid ‘n oorspronklike verwerking van religieuse apokaliptiese verhale is, waar ‘n virtuele hemelse koninkryk geskep word vir die virtuele afgestorwenes. Uiteindelik identifiseer ek drie breë ideologiese trekke wat deurgaans in al die tekste opduik, en waarvolgens betekenisvolle onderskeid getref kan word om definisie te gee aan die begrip van sekulariteit. Verder vind ek dat die sekulêre hiernamaals in ‘n unieke wyse met die dood omgaan, en dat dit ‘n alternatiewe uitkyk gee op die fondasies waarop verhale van die hiernamaals oorspronklik geskep is. Derhalwe argumenteer ek dat ‘n sekulêre wêreldbeeld ‘n alternatiewe uitkyk op die dood ontwikkel, een wat die tradisies van religie terselfdertyd inkorporeer en verwerp.

The central aim of the thesis is to investigate the myriad ideological 'thought-practices' of Cameronism by placing the composition and content of Cameronism in the context of the problem of Thatcherism's legacy. This problem is namely a problem of the gap between intentions and outcomes. The thesis identifies three discreet, but also overlapping, ideological developments that take root in the late 1980s/early 1990s: (1) the steadfast commitment to reducing the size and scope of the central state; (2) the recognition that neo-liberal economics is a necessary but insufficient precondition for the delivery of wider Conservative outcomes; and (3) the rediscovery and commitment to the renewal of civil society as an alternative to state intervention in response to the perceived failures of neo-liberalism. The thesis examines the application of these ideological developments in Cameronism, both in theory and practice. Furthermore, it examines the political-thought practices of Cameronism in the context of the Coalition Government. Finally, the thesis analyses a serious Conservative ideological threat to Cameronite Conservatism, concluding that Cameronism is a distinct, decodable and distinctive Conservatism, which has been quickly eclipsed by other Conservatisms, namely the Conservatism of the New New Right, which is much closer to the Thatcherism that Cameronism was resolutely trying to adjust. British Conservatism has thus come full circle: the market society vision of Thatcherism, which Cameronism was trying to ideologically supplement, has been restored as the best and surest way to achieve the Conservative aim of a limited conception of politics.

This thesis examines political engagement amongst young urban Chinese Protestants. Based on 100 interviews in Beijing and Shenzhen, 50 with Protestants, and 50 with non-Protestants, it focuses on three areas: national narratives (what individuals think about China, its current situation and its future direction), political opinions, and social and political activity. I firstly argue that Protestants generally adhere to a relatively ‘critical’ national narrative, one that is more divergent from the Party-state’s nationalist discourse than that of their demographic peers. I then argue that in causal terms, it is primarily individuals who hold these critical values who are most drawn to Christianity, rather than developing the values as a result of their faith. Secondly, Protestants do not just hold more negative opinions of China's political regime, but that the criteria by which they judge it are different. In contrast to their demographic peers, Protestants do not base their judgements of the regime on its performance at delivering on everyday political issues. Thirdly, Protestantism catalyses the development of a sense of agency in its adherents: a sense of moral responsibility towards China and a desire to bring change through transformative activism. However, factors in China's cultural, historical, social and political context serve to steer Protestants' activism away from engagement with secular society and inward towards the church community. I conclude by arguing that Protestantism poses two challenges to China's Party-state: Firstly, it is symptomatic of an underlying sense of social and political malaise, of scepticism towards the primacy of economic enrichment and towards the Party-state’s attempt to legitimise its rule based upon this. Secondly, Protestantism catalyses the emergence of a critical, morally agentic individualism that anchors its worldview in a discourse outside the control of the Party-state. Adapting to these social shifts presents a major future challenge for the CCP.

This study analyzes the political view of criminality and crime politics in three political parties in the Swedish parliament, Socialdemokraterna, Folkpartiet and Moderaterna. The study seeks to describe which kind of view these parties present on the criminality in our society. The material for this study is the ideologies that the parties descend from which are, socialism, liberalism and conservatism, the political programs of these three parties have also been studied as well as the parties proposals, political documents in the Swedish parliament. The current public debate shows that the crime politics is an attractive question and the parties may seem to have similar proposals on how to lower the criminality in our society. The theory that has been used to describe the results of the study is “actors and structures” and the results are related to this theory as well as the theory has been used as an instrument to explain and sort the material and the results. The results of the study show that the parties are different in their views on criminality as a problem in our society. Socialdemokraterna has a structural view while Folkpartiet and Moderaterna have a actor-centered- view on criminality and crime politics. The results show that the parties have a different view of the source of criminality and this leads to different suggestions on which interventions that are desirable to reduce the criminality.

Master of Science / Department of Psychology / Donald A. Saucier / Research has shown that a disconnect exists between individuals’ belief in feminist ideology and their willingness to identify as a feminist. Based on this incongruence, research on feminist identification has focused on social-demographic predictors and the thought processes that lead to self-identification. However, not much is known about how the recognition of discrimination is related to feminist self-identification. Research has suggested that part of identifying as a feminist involves the recognition of discrimination. Further, it is suggested that system-justifying ideologies (e.g., meritocracy beliefs) are used to deny the presence of discrimination. The current study further explored this relationship by looking at meritocracy and egalitarian beliefs and how they affected perceptions of discrimination, belief in feminist ideology and identifying as a feminist. Results revealed that participants’ meritocracy and egalitarian beliefs had relatively no effect on their levels of perceived discrimination, belief in feminist ideology or identifying as a feminist.

This thesis presents an analysis of the political discourse and strategies of the MHP (Milliyetçi Hareket Partisi-Nationalist Movement Party) between 1965 and 1980. It particularly focuses on the role of young militants in the development of the nationalist movement in Turkey during this period. The 1960s and 1970s in Turkey saw military coups, street clashes, violence perpetrated by university students, and the rapid proliferation of civil organizations. Yet this turbulent period in modern Turkish history has received no systematic historical investigation. The MHP was one of the principal actors of this period. The study argues that the change in the profile of the CKMP-MHP leadership and the recruitment of young nationalist students, who became increasingly involved in physical confrontations with the socialists, had multiple effects on nationalist discourse and strategies. Retired soldiers involved in the 27 May 1960 military coup sought to develop a nationalist party based on secular-Kemalist principles, but those people who held conservative views of nationalism started to join the CKMP-MHP. The anti-Republican discourse of this current of thought involved the re-appropriation of Ottoman history and culture and certain religious themes into nationalist discourse. This ideological orientation appealed to most of young nationalists organized around the ülkü ocakları. However, the thesis demonstrates that there were various channels of ideological indoctrination in the nationalist movement, a diversity of positions that sometimes stirred conflicts among the nationalists themselves. The question of political strategy involved paradoxical aspects as well. Young nationalists were willing to take on the mission of becoming the future elites of the country yet were simultaneously involved in violent confrontations with socialists. Most of the party leadership, on the other hand, was preoccupied with parliamentarian goals and the long-term administrative success of nationalist activists in the state apparatus. The thesis shows that viewing the party activities and paramilitary operations in the same framework gave rise to serious tensions within the nationalist movement. The findings of this study also shed light on the institutional and ideological evolution of the nationalist movement after 1980.

The education of emergent bilinguals in the United States is overtly and covertly shaped by social, political, and institutional ideologies about languages and speakers of languages other than English. Using a multiple case study design, this study sought to explicate the often-complicated intersection of outsider institutional and societal ideologies with the insider lived experiences of emergent bilinguals in schools. The population of the school under study uniquely positioned emergent bilinguals as not only the linguistic minority but also the numeric minority, a population dynamic notably underrepresented in the literature. Using a positioning theory framework that focused on the normative constraints that support meaning making during social interactions, this study explored how primarily monolingual English-speaking teachers and peers interactionally positioned three fourth grade emergent bilinguals, as well as how these emergent bilinguals reflexively positioned themselves. Data collection efforts consisted of multiphase observations of classrooms including the creating of sociograms and fieldnotes, interviews with emergent bilinguals, teachers, and key peers, as well as a localized artifact analysis. Findings suggested that the emergent bilinguals unique backgrounds contributed to their variable reflexive positioning, as well as teachers' variable interactional positioning. Additionally, peer positioning and institutional norms contributed to emergent bilinguals having limited access to academic language development opportunities.

This study has investigated the question of relation between literacy practices in and out of school in rural Tanzania. By using the perspective of linguistic anthropology, literacy practices in five villages in Karagwe district in the northwest of Tanzania have been analysed. The outcome may be used as a basis for educational planning and literacy programs. The analysis has revealed an intimate relation between language, literacy and power. In Karagwe, traditional élites have drawn on literacy to construct and reconstruct their authority, while new élites, such as individual women and some young people have been able to use literacy as one tool to get access to power. The study has also revealed a high level of bilingualism and a high emphasis on education in the area, which prove a potential for future education in the area. At the same time discontinuity in language use, mainly caused by stigmatisation of what is perceived as local and traditional, such as the mother-tongue of the majority of the children, and the high status accrued to all that is perceived as Western, has turned out to constitute a great obstacle for pupils’ learning. The use of ethnographic perspectives has enabled comparisons between interactional patterns in schools and outside school. This has revealed communicative patterns in school that hinder pupils’ learning, while the same patterns in other discourses reinforce learning. By using ethnography, relations between explicit and implicit language ideologies and their impact in educational contexts may be revealed. This knowledge may then be used to make educational plans and literacy programmes more relevant and efficient, not only in poor post-colonial settings such as Tanzania, but also elsewhere, such as in Western settings.