The concern of this thesis is the position of people of alternative genders in Coast Salish culture, not only in the past, but in the present. How were individuals with such a difference treated? What forces constrained them? What factors afforded them opportunity? Were such genders even recognized? With these questions in mind, field work was conducted with the permission of the Std: Id Nation throughout the summer of 1998. This paper is based on interviews conducted then and subsequent interviews with people from other Coast Salish groups. In addition, local ethnographic materials—with reference to field notes whenever possible—and traditional stories were analyzed from the perspective of Coast Salish epistemology. Alternative genders need to be understood foremost in the cultural contexts in which they occur, only then can comparisons proceed from a secure foundation. Research revealed a paradoxical situation. Oral traditions in which the alternately gendered are despised, occur side-by-side with traditions in which such people were honoured for the special powers they possessed. Individuals and families operated in the space generated by this paradox, playing the "serious games" to which Ortner alludes (1996:12-13). The absence of a "master narrative" in Coast Salish culture accounts for some, but not all of these contradictions. Equally relevant are persistent patterns of secrecy, personal autonomy, kin solidarity, differential status, and differential gender flexibility that both restrict the social field and offer stress points that were, and are, manipulated in individual and collective strategies. Given a world view in which transformation was the norm, and in which the disadvantaged could become powerful overnight by revealing the power they had hidden, some alternatively gendered people were able to maximize their potential and become significant forces. No formal roles offered sanction, instead an ad hoc approach marked the response to alternative genders and the outcome rested on the position of the individual and her/his family, and their ability to maneuver within multiple constraints. It was this potential to transform a stigmatized status into an honoured role that made the position of the alternatively gendered paradoxical. / Arts, Faculty of / Anthropology, Department of / Graduate

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This thesis examines South Florida’s Brazilian community’ spatial organization in the region and its socio-cultural features in order to understand the nature of this immigrant community and the characteristics of its spatial structure. To do so, this study uses qualitative interviews with members of Brazilian community with the purpose of understanding how they make decisions of where to live, how they are connected to the broader community, how the community affects their individual experiences of living in the region and plan for the future. In addition, using secondary literature, it will compare the transformation of Brazilians ethnic community with that of the Cuban, Haitian and Russian communities located in South Florida. Situating this case within ongoing theoretical debates about immigrant incorporation in US cities, I will make the case that classical ethnic enclave or the spatial assimilation concept does not fit the spatial and social structure of Brazilian community. The conclusion of this paper is that the US new immigrant ethnic groups may transform their shapes into a new multicultural ethnic web, as a result of the actual economic and social phenomena. The new ethnic web does not discard the disappearance of classical ethnic enclave, or the spatial assimilation processes, but given the actual international and local socio-economic processes, the three types of processes could overlap or be complementary. / Includes bibliography. / Thesis (MA)--Florida Atlantic University, 2021. / FAU Electronic Theses and Dissertations Collection

The Zulu, numbering about 4 030 000 persons, are a Nguni people who live mainly in the province of Natal in the Republic of South Africa. It is this people that is described in the present study. The anthropological/ethnographic literature on the Zulu people is extensive. So is the linguistic and historical material. Written evidence has been made use of, particularly in instances where differences in rites, rituals, customs, ceremonies, symbols, etc. have been recorded. But because the study is focused on an understanding of patterns of behaviour, thought, and expression rather than description of them, the material on which the study is based is to a large extent my own fieldwork. The data presented is, from this angle of approach, original. Comparative evidence published on neighbouring Nguni peoples and other African peoples has been used as a guide in my own investigations and analysis of material collected in the field.

Submitted to the Faculty of Arts in fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of African Languages at the University of Zululand, South Africa, 2005. / Lomsebenti ucwaninga ngekubaluleka kwetangoma nemisebenti yato ekutfutfukiseni lulwimi IwesiSwati. Kulapho kuvela khona kutsi buyini bungoma tutsi bubaluleke ngani emphilweni yesive ngekwemisebenti nangekwelulwimi. Sehlukosekucala setfula tinhloso telucwaningo, indzima noma umkhawulo welucwaningo, tindlela tekucwaninga letiluhlolomibuto (interview) nekufundvwa kwetincwadzi. Imigudvu yelucwaningo i1andzela indlela yemisebenti (Functional approach) nendlela yeluchumano (Communicative approach). Kulapho kuchazwe khona lokushiwo ngemagama lasisekelo salolucwaningo latana nalawa: sangoma, inyanga, lldloti, lugedla, kutfwasa/litfwasa nendumba. 5ehluko sesibili siniketa inchazelo ngalokuphatselene netangoma kusukela ekutfwaseni, timphawu tekutfwasa, kubhoboka kwelidloti, tinhlola, sangoma nebuhlobo, sangoma nemabitongco kanye nemabitomuntfu, sangoma naleminye imikhakha yemphilo, sangoma netinanatelo, sangoma nesitsembu, umtsakatsi, umtembi, sangoma nenhlonipho. Sehluko sesitsatfu setfula tingcikitsi letehlukene tetingoma tetangoma letihlelwe ngalendlela: A. Kufundzisa, kukhutsata nekumisa sibindzi. B. Kubalisa, umbusave nesimo senhlalo. -ivC. Lutsandvo, bunye nelubumbano. D. lnkholo, inkholelo nemlandvo. E. Emandla, inkhani nelunakashelo. Emasu ekwakheka kwetingoma letehlukene acwaningiwe. Sehluko sesine sicwaninga ngetangoma, tihlahla netifo. Kubukwe imitsi leyakhiwe ngetilwane tasendle, ngetilwane tasekhaya, tinyoni netimila letehlukene. Lapha kutsintfwenetinhlobo tetifo letimbalwa letelaphekako nembulalave loseseyinkinga lenkhulu kubelaphi. Sehluko sesihlanu siligcogca Iwalokucwaningiwe. Kulapho kuniketwe tincomo ngekubuka kuhleleka kwelucwaningo, tingoma nelulwimL imitsi nelulwimi kanye netifo nelulwimi. -

This collection of interwoven short stories revolves around a small Southern women's college and its inhabitants. Written in first-person from various perspectives, the stories combine, much like Sherwood Anderson's Winesburg, Ohio, to create a final cohesive work that is not quite a novel. Main characters include the gentle, introspective teenage son of a faculty member, the garrulous student with whom he is enamored, and her skeptic of a half-sister. One parallel narrative involves a search for self and story through music and musicians, the other via a campus ghost. The focus, as with Eudora Welty's Delta Wedding, is character-driven rather than plot-based. Shared experiences--an ice storm, a betrayal by college trustees--are viewed through multiple characters, leading to a decision each, though searching for connection, must make alone.

During recent years, there has been a renewed interest in the study of the historical and religious values of the Old Testament. Christians everywhere seem to have become obsessed with an inherent thirst for a better understanding of this great book and the faith it teaches. This renewed desire to probe into the rich background of Semitic culture that is the very historical foundation of Christianity seems to have been brought about by two distinct and quite general conditions. The first and most obvious condition is the age in which we are living--the age of science. Today, this age is probing everywhere to discover and verify with facts the true meaning of the ever increasing amount of archeological evidence that is constantly being uncovered in the field of Old Testament research. Scientific research has far outdistanced the ability of the average man to assimilate even the wealth of knowledge that has already been uncovered. At this point, we are experiencing a cultural lag which in time should be overcome. A second motivating factor that has caused man to turn once again to a more critical study of the Old Testament has been his honest endeavor to bridge this cultural lag and also erase from posterity a blot of religious illiteracy concerning the great religious truths of this book. Many of these truths have never been brought into the full light of scientific discrimination and understanding until very recent years. One of the ideas of the Old Testament about which very little is generally known is the nature of the sacrificial system of the ancient Israelites. It is from this sacrificial system that the worship service of Christianity found the seeds of its early development. It is the purpose of this thesis to trace a view of the origin, purposes, and development of this sacrificial system from its most humble beginnings down to its completion in Jesus Christ. The fundamental aim of the thesis is to convey to the reader the idea that eternal truths were enshrined in the crude forms of early sacrificial worship and that, ultimately, these truths had their fulfillment in the person and work of Jesus Christ.

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