Aim: The principal aim of this qualitative research study is to gain a clearer understanding of oppression as experienced by People with Learning Disabilities (PWLD). In particular, this study investigated: 1) the nature of oppression - the typical kinds of oppression PWLD face during the course of their everyday lives; 2) the causes of their oppressive experiences: 3) the impact these oppressive experiences can have on their quality of life; and 4) their reaction - the strategies PWLD employ to prevent further oppression. Rationale: Despite policies of deinstitutionalisation since the 1980s, many PWLD have not found social integration easy and continue to endure oppressive experiences in community-based settings. The nature/extent of this social problem has often been overlooked by researchers and practitioners. Methods: This research was conducted using interpretive phenomenology as a methodology; an approach which influenced the study’s design, method of data collection and strategy for analysing the rich qualitative findings. Semi-structured interviews were carried out across two sample populations; a group of PWLD (N=11) and a group of community-based practitioners/carers (N=11). The participants were selected through purposive sampling and the qualitative data was analysed using a specific Interpretive Phenomenological Analysis (IPA) process. Findings: PWLD remain a deeply oppressed social group. Respondents reported experiencing multiple forms of oppression, which seem to interact in complex ways and be present throughout the course of their lives. The two key super-ordinate themes (most dominant forms of oppression experienced by PWLD) emerging from the process of IPA appear to be: 1) The life-long effects of marginalisation (social exclusion, powerlessness and existing as a socio-economic underclass) and 2) Multiple forms of victimisation (coping with exploitation, intimidation and abuse, both overt and subtle, from the public, family members and at times practitioners). Respondents believe that the underlying cause of their oppressive experiences is society’s negative perception. Negative attitudes and beliefs arise from oppressive social forces such as: the use of diagnostic labels, segregated special needs education and limited opportunities for employment. These are experiences which respondents assert often do little more than spoil their social identity as human beings. Conclusion: The findings confirm that PWLD living in the community continue to encounter negative social experiences which are pervasive. This research attempts to draw together and make sense of these experiences in terms of the concept of oppression. Through gaining a clearer understanding of the marginalised and victimised status of PWLD policy makers will be more informed about how to respond to their social and economic needs, and in turn help alleviate their experiences of oppression.

À La Réunion, de nombreux demandeurs d'emploi en situation de handicap, âgés de plus de 50 ans, sont victimes de chômage prolongé et sombrent dans la précarité. Ce statut peu enviable que leur impose un environnement économique délabré par la crise et rendu très sélectif, les prédisposent à la marginalisation. L'existence d'entraves physiques, socioéconomiques, discriminatoires, auxquelles s'additionnent de représentations péjoratives, sont particulièrement préjudiciables à l'insertion professionnelle de ce public senior. Privé de travail qui est un élément fondamental de la structuration identitaire mais aussi un moyen unanimement reconnu d'intégration à la vie sociale, cette population se retrouve en posture d'échec, subit des perturbations psychologiques importantes. La dépression et la crise identitaire qui résultent de la survenue du handicap amplifiées par les effets du chômage prolongé, provoquent l'émergence d'un phénomène de déstructuration. Profondément affecté, l'individu se fragilise et ne se reconnaît plus dans une société qui le stigmatise et le pousse vers l'exclusion. Sortir de cette spirale infernale occasionne dans la plupart des cas des dommages collatéraux marquants si l'on se réfère aux témoignages de ceux qui ont pu le surmonter. / At Reunion Island, many job-seekers disabled of more than 50 years old, are victims of prolonged unemployment and sink into the precariousness. This little enviable status which imposes them an economic environment ruined by the crisis and the very selective depiction, predispose them to the marginalization. The existence of physical obstacles, socioeconomic, discriminatory and pejorative representations are particularly harmful, discriminate the occupational integration of this senior public. Deprived of work which is a fundamental element of the identical structuring but also a means unanimously recognized of integration in the social life, he meets in posture of failure, undergoes important psychological disturbances. The depression and the identity crisis which result from the arisen of the handicap amplified by the effects of the prolonged unemployment, cause the emergence of the phenomenon of disintegration. Deeply affected, the individual weakens and does not recognize any more in a society which stigmatizes him and pushes him to the exclusion. Go out of this infernal spiral often causes collateral damage according to accounts given by those who were able to overcome it.

Studiens syfte är att undersöka olika former av exkluderande design i offentliga och semi-offentliga rum, samt vilka konsekvenser en sådan design kan ha på olika samhällsgrupper. Studiens resultat är baserade på fokuserade observationer av den fysiska designen, främst i Göteborg, i triangulering med innehållsanalys av översikts- och detaljplaner. Studiens resultat visar att en mångfald av designmodeller användes i de observerade offentliga och semi-offentliga rummen, varav en del av dessa designer kan ses som exkluderande. Majoriteten av observerade sittplatser finns hos privata aktörer som caféer och uteserveringar, vilket signalerar ett behov av att vara konsument för att få ta del av dessa semi-offentliga platser. Semi-offentliga platser som var stängda nattetid samt hinder mot skateboardåkning var andra observerade designer som riktar in sig på särskilda samhällsgrupper eller beteenden. Fyra grupper anses vara speciellt påverkade av exkluderande design: hemlösa, funktionsnedsatta, resurssvaga, samt skateboardåkare. I kontrast till tidigare forskning anser vi att flera av de observerade designerna kan anses vara inkluderande istället för att enbart ses som exkluderande. / The aim of this study is to explore different forms of unpleasant design in public and semi-public spaces and what potential consequences such design may have on different social groups. The results are based on focused observations of the physical designs themselves, primarily in Gothenburg, Sweden, in triangulation with text analysis of official documentations of land use and zoning plans. The findings indicate that a variety of designs were used throughout the observed public and semi-public spaces, some of which can be seen as unpleasant. Most of the observed seating options were located within privatised businesses, signalling the need to be a consumer to use these semi-public spaces. Semi-public spaces that are inaccessible during the night as well as anti-skate obstacles were other observed designs that targeted a certain group or behaviour. Four social groups were found to be more of a target or sufferer of the designs: the homeless, people with disabilities, the destitute, and skateboarders. In contradiction to previous research a substantial amount of the observed designs can be perceived as inclusive rather than only exclusionary.

La stigmatisation territoriale est un concept qui soutient que certains groupes de personnes sont discrédités, dévalorisés et entachés par la réputation de leur lieu de résidence réel ou supposé. Ce mémoire cherche à illustrer la stigmatisation territoriale opérée sur Montréal-Nord — un arrondissement de la ville de Montréal touché par des enjeux de pauvreté et dont une grande partie de la population est issue de l’immigration. Affecté par une réputation peu enviable au sein de l’imaginaire spatial québécois, Montréal-Nord est généralement perçu comme le « Bronx montréalais » : un espace fréquenté par des gangs de rue et associé à un secteur enclavé de faible qualité urbanistique. Ces représentations, mettant l’accent sur le caractère dangereux et criminel de cet arrondissement, ont été renforcées suite au meurtre de Fredy Villanueva abattu par un policier en 2008 dans un parc de Montréal-Nord et des révoltes urbaines qui ont suivi. Or, dans quel contexte de production les récits médiatiques sur Montréal- Nord sont réalisés ? Et surtout, quelles actions sont proposées par les institutions publiques, les organismes communautaires et certains collectifs citoyens afin de renverser une image jugée négative et de cesser la paupérisation de l’arrondissement ? Grâce à une base de données regroupant les articles publiés sur l’arrondissement de Montréal-Nord par huit journaux de la presse écrite montréalaise entre 2006 et 2016, il est possible d’illustrer des processus de mise en visibilité qui concentre l’attention sur le caractère dangereux du quartier. De plus, 25 entretiens semi-dirigés avec différent·e·s acteur·trice·s issu·e·s de Montréal-Nord permettent de souligner l’influence que les récits médiatiques ont sur la production de l’espace urbain. L’émergence de collectifs citoyens performant une nouvelle citoyenneté sera aussi documentée afin d’illustrer une forme de réappropriation du discours sur Montréal-Nord. À l’intersection des enjeux de race, de représentations et de réparations, cette recherche vise à souligner les mécanismes ségrégatifs à l’oeuvre au sein de l’espace urbain et médiatique montréalais. / Territorial stigmatization is a concept that argues that certain groups of people are discredited, devalued and tainted by the reputation of their real or perceived place of residence. This research seeks to illustrate the territorial stigmatization of Montréal- Nord—a borough in the city of Montréal that is affected by poverty issues and where a large part of the population is of immigrant origin. Affected by an unenviable reputation in Quebec’s spatial imagination, Montréal-Nord is generally perceived as the “Montréal Bronx”: a space occupies by street gangs and associated with a landlocked area of poor urban quality. These representations, emphasizing the dangerous and criminal nature of this borough, were reinforced following the murder of Fredy Villanueva by a police officer in 2008 in a Montréal-Nord park and the urban revolts that followed. However, in which production context the media stories about Montréal-Nord are being made? And above all, what actions are proposed by public institutions, community organizations and certain citizen collectives in order to reverse an image deemed negative and to stop the impoverishment of the borough? Thanks to a database of articles published on the borough of Montréal-Nord by eight Montréal print media newspapers between 2006 and 2016, it is possible to illustrate processes that focus attention on the dangerous nature of the neighbourhood. In addition, 25 semi-directed interviews with various actors from Montréal-Nord highlights the influence that media stories have on the production of urban space. The emergence of collectives performing a new type of citizenship will also be documented in order to illustrate a form of recuperation of the discourse about Montréal-Nord. At the intersection of issues of race, representation and reparations, this research aims to highlight the segregating mechanisms at work within Montréal’s urban and media space.

Dans la dernière décennie, la profonde mutation de l’industrie musicale québécoise impose aux artistes le renouvellement de l’offre à travers de nouveaux lieux virtuels désormais fréquentés par les consommateurs. Longtemps tenus à l’écart de la culture de masse, les artisans du rap québécois développent cependant depuis déjà plusieurs années des stratégies maximisant ces nouvelles possibilités offertes par le Web. La présente recherche met donc en lumière le rôle structurant joué par le numérique dans le développement du rap québécois alors que ses artistes n’ont eu d’autres choix que d’optimiser les outils de promotion et de diffusion alternatifs. En posant d’abord un regard sociohistorique sur l’articulation autonome du mouvement hip-hop dans la province, nous identifierons les raisons de sa marginalisation et le rôle qu’y ont joué les dispositifs virtuels. Nous nous pencherons ensuite sur la forte croissance des pratiques de consommation numériques des publics québécois depuis 2000, encore plus marquée chez les publics ayant démontré un goût pour le rap. Puis, nous étudierons les dynamiques communicationnelles qui se développent entre les rappeurs et leurs publics au sein des communautés Web. Ainsi, nous retracerons la construction d’activités alternatives au sein du réseau qui permet au rap de s’implanter au Québec. Nous serons alors en mesure de mieux comprendre les comportements novateurs qui permettent au genre de faire face aux défis actuels de l’industrie musicale de la province. / In the past decade, profound transformations of Quebec’s music industry forced artists to channel their service offer through new virtual spaces henceforth frequented by their audiences. For a long time, Quebec’s rap artists were excluded from mainstream culture and had no other choice but to work apart from the industry’s principal broadcasting channels. This resulted in the articulation of an autonomous network developed since the early 2000s in the virtual environment. This research therefore highlights the structuring role played by digital technology in the development of Quebec’s rap scene, while its artists have had no choice but to optimize alternative promotional and distribution tools. Going back on Quebec’s history of the hip-hop movement through its social dynamics, we will identify the reasons for its marginalization and the role that virtual apparatus have played in it. We will then study the strong growth of digital consumption practices by Quebec audiences since 2000, which has been even more marked among audiences who have demonstrated a taste for rap. In the end, we will look at the communicational dynamics developed between rappers and audiences within Web communities. Thus, we will trace the elaboration of alternative activities within the network that allowed rap to take root in Quebec. We will then be able to better understand the innovative digital behaviours that helped the genre to meet the current challenges of the province’s music industry.

Summaries in English, Sesotho and Isizulu / The doctrine and practices of ordination in the Methodist Church of Southern Africa (MCSA) were adopted from the Wesleyan Methodist Church in England when the Southern African Conference was constituted in 1882. This replication, together with the influences of colonialism and a Western epistemology, negatively impacted the ministry and mission of the church. In response to the appeals for the decolonisation and Africanisation of the denomination’s practices, aspects relating to both the doctrine and practices of ordination have been adapted from the colonial past to our southern African context. However, many elements remain Western and the food cooking in the African pot lacks the taste of authentic ingredients grown in southern African soil. The study researches whether a decolonised and Africanised model of ordination would be very different from existing understanding and practices and examines the impact that a new model would have on the MCSA. Drawing from literature and interviews with persons in leadership positions in the MCSA, the study determines those aspects of southern African culture and spirituality that would be appropriate to assimilate into the present doctrine and practices. The liturgy of the Service of Ordination forms the basis on which the contributions of southern African culture are applied to the doctrine and practices of ordination. A similar process of evaluation and assimilation follows when applying the data gained from the interviews to the doctrine and practices of ordination in the MCSA. The thesis then concludes by proposing concrete changes to both the doctrinal understanding and practice of ordination in the Methodist Church of Southern Africa. / Dithuto le ditlwaelo tsa ho hlomamiswa ha Kereke ya Methodist ya Afrika e Borwa (MCSA) di ile tsa amohelwa ho tswa Kerekeng ya Methodist ya Wesleyan ya Engelane ha Seboka sa Afrika e Borwa se thehwa ka 1882. Ho ikatisa hona, hammoho le ditshusumetso tsa bokolone le theori ya tsebo ya Bophirima, di amme tshebeletso le mosebetsi wa kereke. Ho arabela dillo bakeng sa ho tloswa ha thuto ya bokolone le Ho etsa dintho Seafrika ha ditlwaelo tsa bodumedi, dikarolo tse amanang le thuto le ditlwaelo tsa tlhomamiso ka bobedi di amohetswe ho tswa bokoloneng bo fetileng hofihlela maemong a rona a hona jwale. Leha ho le jwalo, dintho tse ngata di dutse e ntse e le tsa Bophirima, mme dijo tse ntseng di phehwa ka pitseng ya Afrika di haellwa ke tatso ya metswako e lengwang mobung wa Afrika e Borwa. Phuputso e batlisisa hore na mmotlolo o tlositsweng tsebo ya bokolone le o etsang dintho Seafrika wa tlhomamiso o ka fapana le kutlwisiso ya hona jwale le ditlwaelo le tshusumetso eo mmotlolo o motjha o ka bang le ona ho MCSA. Ho tswa ho dingodilweng le dipuisano le batho ba boemong ba boetapele ho MCSA, phuputso e lekanya dikarolo tseo tsa setso sa Afrika e Borwa le bomoya bo ka nepahalang ho utlwisisa ka botlalo thuto le ditlwaelo tsa hona jwale. Borapedi ba Tshebeletso ya Tlhomamiso bo etsa motheo oo ho ona diabo tsa setso sa Afrika e Borwa di sebediswang thutong ya tlhomamiso. Tshebetso e tshwanang ya iv tlhahlobo le kutlwisiso e phethahetseng dia latela ha ho sebediswa lesedi le fumanweng ho tswa dipuisanong ho thuto le ditlwaelo tsa tlhomamiso ho MCSA. Phuputso e phethela ka ho etsa tlhahiso ya diphetoho tse hlakileng kutlwisisong ya thuto le tlwaelong ya tlhomamiso Kerekeng ya Methodist ya Afrika e Borwa ka bobedi / Inqubo kanye nezinkambiso zokugcotshwa kwabefundisi eBandleni lamaWeseli, i-Methodist Church of Southern Africa (MCSA) kwathathelwa ebandleni i-Wesleyan Methodist Church eNgilandi ngenkathi kusungulwa i-Southern African Conference ngowe-1882. Ukwamukelwa kwenqubo leyo nezinkambiso, kanye nemithelela yenqubo yobukoloniyali, nokugxila kakhulu olwazini lwaseNtshonalanga, kwaba nomthelela omubi impela emsebenzini webandla wokuhambisa nokusabalalisa ivangeli. Njengomzamo wokusabela ezikhalazweni nezicelo zokuthi kushiywe phansi izinkambiso nezinqubo ezihlobene nenqubo yobukoloniyali futhi ebandleni kusetshenziswe izinkambiso ezisungulwe kwizwekazi lase-Afrika futhi ezihambelana kahle naleli zwekazi, sekuguqulwe izingxenye ezithile ezihlobene nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi zisuswa esimweni sazo esedlule ebesihlobene nenqubo yobukoloniyali, futhi esezakhiwe ngendlela ezozwana futhi ihambelane kahle nesimo samanje esiphila kusona. Kodwa-ke, kusekuningi kakhulu okuphathelene nalezi zinkambiso okusagxile kakhulu ezinqubweni zaseNtshonalanga, futhi lokho-ke kubangela ukuthi ‘isitshulu esiphekwe ebhodweni lase-Afrika sizwakale singenakho ukunambitheka kwezithako ezilinywe emhlabathini waseNingizimu ye-Afrika’. Lolu cwaningo luzama ukuthola ukuthi inqubo yokugcoba abefundisi engalandeli izinkambiso zobukoloniyali zamazwe aseNtshonalanga futhi okuyinqubo egxile ezinkambisweni zase-Afrika ingaba nawo yini umehluko omkhulu kulokhu kuqonda okukhona njengamanje kanye nezinkambiso ezilandelwayo esikhathini samanje, futhi luzama ukubheka nomthelela ebingaba nawo inqubo entsha ebandleni i-MCSA. Ngokususela emibhalweni efundiwe kanye nezingxoxo ezibanjwe nabantu abasezikhundleni zobuholi ebandleni i-MCSA, ucwaningo luhlonza lezo zingxenye zosiko-mpilo kanye nezinkolelo ezingokomoya zaseNingizimu ye-Afrika ezingakulungela ukulunjaniswa nofakwa ngaphansi kwenqubo nezinkambiso ezilandelwa esikhathini samanje. Izinqubonkambiso kanye nemidanti yeNkonzo Yokugcotshwa Kwabefundisi kwakha isisekelo okusetshenziselwa phezu kwaso izinqubo ezithile, ezithathwe kusiko-mpilo lweNingizimu ye-Afrika, enqubweni yokugcotshwa kwabefundisi. Inqubo efanayo yokuhlola nokulumbanisa iyalandela ngenkathi kusetshenziswa idatha etholakale ezingxoxweni ezibanjwe nababambiqhaza bocwaningo mayelana nenqubo kanye nezinkambiso zokugcotshwa kwabefundisi ebandleni i-MCSA. Lo mbhalo wocwaningo uphetha ngokuthi uphakamise izinguquko eziphathekayo futhi ezinohlonze ezingenziwa kukho kokubili inqubo-kuqonda kanye nenkambiso yokugcotshwa kwabefundisi ebandleni i-Methodist Church of Southern Africa. / Philosophy, Practical and Systematic Theology / PhD. (Systematic Theology)

La présente étude vise à mieux comprendre les trajectoires de vie de travailleuses du sexe indépendantes en s’intéressant au processus d’initiation à l’industrie du sexe, aux variations des pratiques, ainsi qu’aux risques de victimisation et aux stratégies mises en place pour limiter ces risques. Pour ce faire, une méthodologie qualitative a été mobilisée où treize travailleuses du sexe indépendantes ont été amenées à élaborer sur leur trajectoire de vie, de leur enfance jusqu’au moment de l’entretien. Les résultats illustrent des points d’entrée variés et de multiples motivations à offrir des services sexuels rémunérés. Certaines ont commencé en tant que danseuse érotique ou en tant que masseuse érotique, alors que d’autres ont commencé directement en tant qu’escorte indépendante. Si les besoins financiers s’avèrent être un élément influençant leur entrée dans l’industrie du sexe, on remarque qu’il ne permet pas, à lui seul, de maintenir les travailleuses du sexe dans l’industrie. Il y a donc une évolution des motivations au cours de leur trajectoire. Enfin, les risques de victimisation encourus découlent directement de leur relation avec les clients, mais la manière de les filtrer semble limiter considérablement les actes de victimisation. En parallèle, ce mémoire illustre l’amplification de la vulnérabilité des travailleuses du sexe indépendantes en raison de la marginalisation et des mesures législatives qui entourent l’industrie du sexe. / This study aims to better understand the life trajectories of independent sex workers by focusing on the process of initiation into the sex industry, the variations in practices, as well as the risks of victimization and the strategies implemented. to limit these risks. To do so, a qualitative methodology was mobilized where thirteen independent sex workers were led to elaborate on their life trajectory, from their childhood until the moment of the interview. The results illustrate varied entry points and multiple motivations for offering paid sexual services. Some started as an erotic dancer or as an erotic masseuse, while others started directly as an independent escort If financial needs prove to be an element influencing their entry into the sex industry, we note that it does not, on its own, allow sex workers to remain in the industry. We therefore observe an evolution of motivations during their trajectory. Finally, the risks of victimization incurred stem directly from their relationship with the clients, but the way of filtering them seems to considerably limit the acts of victimization. In parallel, this thesis illustrates the amplification of the vulnerability of independent sex workers due to the marginalization and legislative measures surrounding the sex industry.

The marginalisation of palliative and pastoral care practices by conventional approaches to care for terminally ill patients, motivated the research curiosity. The significance of terminal patient's spirituality, their language practices and communities of concern are endorsed as being the major contributing factor to meaningful 'living' with terminal illness. Listening to stories has been the qualitative research practice, revealing meaning-making, quest stories. Feminist theology and post-modern ideas and discourses have assisted me, and the participants, in the deconstruction of power, patriarchy and dualism as the primary contributing factors to marginalisation of people due to illness, race, gender, poverty, culture and education. Pastoral care practices and feminist theology have guided us to emphasise the necessity to recognise the God of Grace as an important part to ensuring holistic patient care. Recognising the 'God-Self, respectful narrative and pastoral care practices paved the way to honour sacred spaces and voice stories of terminal illness. / Practical Theology / M.Th (Specialisation Pastoral Therapy)

Disempowered Women? A Feminist Response to female Characters in Malory, Tennyson and Bradley takes an in-depth look at Elayne, Gwenyvere and Morgan of the Arthurian legend. The characters are examined within their contemporary context and from our modem perspective as portrayed in Malory, Tennyson, and Marion Zimmer Bradley. Patriarchy, closely connected with the Christian doctrines, is singled out as the main means of propagating women's disempowerment. The inquiry considers different ways in which fictional texts have contributed to creating false perceptions amongst our contemporary audience, about the reality of women's lives in the Middle Ages. It further examines the validity of the assumption that literary women are not real, but mere representations of male ideals about women's role and place in society. Issues of gender equality are raised and the author concludes that the literature studied assigns definite, gender-specific roles to men and women. The work also debates the perceived misogyny of the male authors: is it a conscious act or a reflection of their contemporary society's concerns? / English Studies / M. A. (English)

In the Central African Presbyterian Church (C.C.A.P.) women are marginalised in its synods. The Nkhoma Synod has taken the strictest measures in marginalising women in the sense that, unlike the other synods, at the time of writing this dissertation, they did not allow women to be deacons, elders or ministers. The dissertation is a quest to find out the root cause of this marginalisation. The main focus has been on finding out to what extent the Pauline writings influenced this marginalisation. Chapter 1 describes the extent of women marginalisation in the C.C.A.P. Synods in Malawi, focusing especially on the Nkhoma Synod. Chapter 2 deals with the unparalleled contribution of women to the success of the Nkhoma Synod’s work. The position of women in Malawi and within the Chewa society is discussed in chapter 3. Chapter 4 deals with various interpretations of 1 Corinthians 11:2–16; 14:34, 35. These are Pauline texts which seem to support the marginalisation of women. Chapter 5 presents the results of the research, while in chapter 6 suggestions are made with regard to the future improvement of the position of women. / New Testament / M.A. (Biblical Studies)