京都大学 / 0048 / 新制・課程博士 / 博士(エネルギー科学) / 甲第21192号 / エネ博第366号 / 新制||エネ||72(附属図書館) / 京都大学大学院エネルギー科学研究科エネルギー基礎科学専攻 / (主査)教授 野平 俊之, 教授 萩原 理加, 教授 佐川 尚 / 学位規則第4条第1項該当 / Doctor of Energy Science / Kyoto University / DFAM

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Background: Identity construction is the predominant developmental task in adolescence and young adulthood. Disabling hearing loss (HL) exacerbates the psychosocial challenges faced by adolescents and young adults (AYA) in their identity construction. The primary goal of this research study was to describe how AYA with disabling HL feel about and perceive their identity. Further, to understand the aspects underlying identity construction, with a focus on self-perception, navigating disability, social roles and relations, and community assimilation. Methodology: A qualitative interpretive phenomenological approach was adopted. Participants were a purposive sample of 5 Deaf and Hard-of-hearing AYA, aged 15 to 19 years. All participants were enrolled in schools for the deaf in the Western Cape and partook in semi-structured phenomenological conversations, where they narrated detailed accounts of their lived experiences with identity construction. Results: Interpretive phenomenological analysis was used to formulate themes. The superordinate themes of creating a self-concept, belonging, stress and being deaf emerged from participants' narratives. Identity construction occurs concurrently at several levels. At the personal level, deaf AYA create self-conceived ideals of who they are (Creating a self-concept), at relational level identity is nurtured through person-to-person and person-to-group interactions (Belonging). At societal level deaf AYA ascertain their position as individuals within the larger society (Being deaf). Protective factors, enabling factors and barriers that threaten positive identity construction, audiological health, and the psychosocial wellbeing of deaf AYA were identified. Overall, findings from this study indicate that the experience of identity construction for AYA with HL is layered and laden with challenges. Identity formation, albeit portrayed as a process of differentiation, is a balancing act. Identity is self-defined and equally exists in a collective identity with others. Identity construction also subjected participants to stress arising from the emotional burdens of HL, stigmatisation, and resultant psychological effects. Amid unique challenges, deaf AYA consciously developed coping mechanisms, some constructive and others detrimental to their audiological health, all while negotiating their position in the larger society. Conclusion: Study findings appeal to individuals in the caring professions such as audiologists, teachers, educational psychologists, and social workers to understand the nuances of identity construction for the successful transitional care of deaf adolescents moving into adulthood. Counselling needs to be responsive to the needs of deaf AYA, identity domains should be upheld in the provision of person-centered care and possible trajectories for identity crisis should be evaluated when considering school placement. Benefits of group counselling and peer support groups should be explored. There is a need for interventions that curb negative audiological health behaviours through assertiveness training and self-advocacy. The micro implementation of employment equity policies and legislation is critical to ensure the realisation of AYA's prospective identities in the South African workforce. Findings call for the reorientation of audiological rehabilitation and strengthening of interdisciplinary collaboration to meet the psychosocial needs of AYA with disabling HL.

This thesis focuses on how Muslim Millennials in Canada and the United States navigate religious identities and research religious matters online. Their attendance and participation at the Reviving the Islamic Spirit (RIS) convention - an annual conference in Toronto - illustrates their desire to meet in person even though they also engage in religious learning and activities online. Through qualitative interviews, I discover that these young Muslims find conducting Islamic research online to be convenient, however, their community needs are not fulfilled in the online Islamic world. Reviving the Islamic Spirit fulfills this need for in-person engagement by creating a suitable environment allowing Muslims to interact with religious authority figures from online spaces. Reviving the Islamic Spirit also allows Muslims to feel a sense of belonging and community in an offline space. All the participants in this study turned to the online Islamic world in search of religious authority. For many Muslim communities, religious authority plays a large role in their everyday lives. Unlike other Muslim minority communities, Sunni Muslims cannot agree on central religious authority. They do not have a central authority figure who they can rely on for inquiring about religious matters. These needs of religious authority and community bring together Muslims at Reviving the Islamic Spirit convention. I argue in this thesis that Reviving the Islamic Spirit creates a "convergent space." In this space, characteristics are highlighted from the online and offline worlds without erasing any of the original elements. Reviving the Islamic Spirit provides space that brings the online religious world into the present offline world, and this in turn influences religious behaviours and lived religious experiences. The research questions guiding this study were: 1) What attracts young Muslims to RIS? 2) Does participation at RIS influence online and offline religious behaviours? 3) How are digital elements of online religion (such as virtual religious practices and religious forum discussions) brought into offline spaces like RIS? and 4) What happens when the two physical and virtual religious spaces come together such as at the intersection at RIS? Participants were recruited from Reviving the Islamic Spirit where I was able to speak with attendees and set up a booth in the marketplace portion where people could approach me with interest about this study. The methodology included conducting 50 in-depth interviews and participant observation of attendees at RIS. The results indicate that Muslim Millennials were fascinated by "celebrity imams" such as Yasir Qadhi, Mufti Menk, Omar Suleiman, and Sohaib Webb. The results also verify that a 'convergence space' exists at Reviving the Islamic Spirit convention.

Hostile architecture is a medium through which social exclusion is enacted in the public and common areas of our cities. By limiting who is allowed to occupy space, and how they may do so, it functions to define the contours of inclusion in urban space-- all of which is predicated on one’s engagement with the zones of consumerism that have overtaken the cities’ commons. As a result, those without the means to partake are pushed aside, despite the inner-cities’ historical relationships with the poor, unhoused, and marginalized. The purpose of this study is to explore how lived experiences and knowledge of discriminatory architecture can inform a sociological analysis of hostile architecture. By exploring hostile architecture in Calgary, this thesis addresses a specific question: How do people with lived experience of homelessness understand hostile architecture? Through Community-Based Participatory Research and Photovoice, this question is addressed through collaboration with community members with lived experience of homelessness. Collectively, we conclude that those with lived experiences of homelessness understand hostile architecture in a multitude of ways. Amongst these understandings is the notion that hostile architecture not only excludes and displaces the unhoused and marginalized, but that it is also part and parcel of the wider range of hostilities against those experiencing homeless. One key theoretical concept grounds the research. Henri Lefebvre’s ‘Right to the City’ is used as a starting point in discussing what an equitable city might look like. I maintain that the lived experiences and knowledge held by those with experiences of homelessness can sensitize the public, and inform regional and national policymakers about this exclusionary mechanism. / Graduate

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