This study presents the outcomes of an exploration of the ways in which instrumental music teachers (IMTs) engaged to teach in UK university departments experience their work and interpret their role. It provides the basis for realistic steps for enriching their contribution to and relationship with the department in which they are situated. The area of activity was examined through a qualitative research approach within a single case study design that highlights the particularities and complexities of the case and of its context. It progressed through semi-structured interviews, document review, job-shadowing and a research diary that engaged participants in an iterative process aimed at generating rich descriptions of the situation and increasing the veracity of its subsequent interpretation. The findings echo the isolated location found in earlier studies of IMTs in HE (Burwell, 2005; Haddon, 2009; Purser, 2005, Young et al, 2003) but note that they did not display the secretive or isolationist tendencies previously espoused. Instead there was a narrative of neglect and exclusion by the employer that contributed to a low sense of entitlement from these employees who occupy a peripheral and static position at the margins of departmental operations. It concludes that IMTs do not form a convenient organisational sub-unit (Weick and Orton, 1990) or a community of practice (Lave and Wenger, 1991) that would respond in a uniform fashion. Instead, they experience their engagement with the university in an individual manner framed by their personal and professional environment or umwelt (Uexküll, 1985) and interpreted according to their particular interests, needs and priorities. Finally it suggests that the employing department must recognise this diversity and facilitate greater participation of its IMTs through the creation of permeable boundaries that permit but do not require involvement in curriculum design and assessment, teaching innovations and research into instrumental pedagogy.

Magister Educationis - MEd / The Constitution provides that the primary object of the SANDF is to defend and protect the Republic, its territorial integrity and its people, in accordance with the Constitution and the principles of international law regulating the use of force. In this thesis I argue that an action research theory that finds its home in educational institutions like the schools of the industrialised countries of the North, cannot simplistically be applied to the set-up of the educational institutions of the developing countries of the Southern hemisphere, more so in a military context like that of the SANDF which is different from schools. Secondly, an action research theory that developed in the German-speaking countries and in some post-World War American institutions, cannot simply be applied to post-apartheid South African institutions like the SANDF, without first evaluating the nature of the transformation process of South African institutions from the yoke of an apartheid ethos and orientation into the institutions that are suited for meeting the needs of all South Africans. Thirdly, I argue for a need to share knowledge, skills, experience and expertise on the basis of equality between the institutions in the North and the South. On the one hand, this includes military and non-military institutions, and between and within the different sectors of the rapidly changing public service in South Africa, on the other. The main question at stake is: How to help soldiers in the new dispensation in South Africa develop a critical awareness of why they do certain things and why they view themselves and the world around them the way they do? In other words, When will the ways of thinking and acting in the SANDF contribute not only to the improvement of soldiers' interaction with each other, but also to the betterment of a quality of service that the Defence Force is responsible for delivering to the rest of the Country's citizens and to South Africa's neighbouring countries?

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.

This thesis examines the ways in which a small group of young Pākehā women use underwear to construct a range of complex gendered subjectivities. I explore how these subjectivities are influenced by both material and discursive spaces. Three underwear shops in Hamilton, New Zealand - Bendon Lingerie Outlet, Bras N Things and Farmers, and various visual representations depicting contemporary notions of normative femininity, are under investigation Feminist poststructuralist theories and methodologies provide the framework for this research. One focus group and three semi-structured interviews were conducted with young women who purchase and wear underwear. Participant observations of shoppers in Bendon Lingerie Outlet, Hamilton and autobiographical journal entries of my experiences as a retailer and consumer of underwear continued throughout the research. Advertising and promotional material in underwear shops and a DVD of a Victoria's Secret lingerie show are also examined. Three points frame the analysis. First, I argue that underwear consumption spaces are discursively constructed as feminine. The socio-political structures governing these spaces construct particular types of bodies. These bodies are positioned as either 'in' place or 'out' of place. Second, underwear shops can be understood as feminised, young and thin embodied spaces. Bodies that fit this description are hence positioned as 'in' place. However, female bodies that are 'fat' and/or old and male bodies are marginalised within the space and thus positioned as 'out' of place. Third, I consider particular forms of normative femininity by examining the ways in which underwear disciplines and contains the body. Women's underwear moulds and shapes flesh to fit contemporary feminine norms. Examining the specific relationship between the body, underwear and space provides a means to re-theorise geography and makes new ground for understanding how clothed bodies are constituted in and through space.

Postgraduate research presents particular challenges to students: self-management, independent research, extended writing, and working with a supervisor. If we add to these challenges those faced by international students - the complexity of a new culture, a new academic culture, and the difficulties of a second language - we begin to see the hurdles that such students must overcome. Postgraduate students are already well socialised into their discipline, its discourse, research, and methodology. However, when students undertake their study abroad, how easily do they 'fit' into their new environment? And in what ways does their previous disciplinary socialisation, clash with, or complement their new academic socialisation? Given the large numbers of Chinese international students studying abroad particularly at postgraduate level, a focus on individual student experiences was seen as important in advancing our understanding of these students' experiences and sensitising international providers of such education to the ways in which they may better respond to such students. The purpose of the study was to examine the experiences of Chinese international postgraduate students studying in Singapore to find out how they perceived their new learning environment, and to explore the coping strategies they employed to manage, understand and construct meaning out of their learning situation. The study also sought to focus on their particular learning needs, given their perception of their environment, and the ways in which higher education providers could best accommodate these needs. A qualitative constructivist methodology was used to examine the learning experiences and coping strategies of 12 Chinese international postgraduates balanced by gender and level of higher degree study involved. The students were interviewed twice over a five-month period, with each interview lasting approximately one hour. The study focused on understanding students' experiences of positive and negative incidents in their learning environment, on the construction of meaning around those incidents, and on students' subsequent responses to them. Potential differences across the variables of level of degree study, gender and marital status were also considered in the analysis. Four major themes were identified in the student experiences those of marginalisation: student/supervisory relationship, academic/organisational marginalisation, social marginalisation, and advantaging. The coping strategies identified are those of self-determination and technique. It was found that adjustment for students was most difficult in the first six to twelve months from entry into the new cultural context, largely due to the influence of previous educational and cultural experiences on expectations. Also highlighted was the range of interpersonal and intrapersonal coping strategies that students used to help manage their cultural transition. The importance of collegial support as a key coping strategy for international student adjustment was confirmed in the study. Self-determination was also shown to be a strong motivator for managing research work and interpersonal relationships. The research indicated a number of important differences between masters and doctoral students' experiences and highlighted differences concerning traditional gender roles. Implications arising from the study may inform intervention programmes that are directed to the points of tension identified in students' experiences. The tensions in student experiences may largely be understood in terms of unrealistic or unfulfilled expectations being brought to the new study context but grounded in the home culture. Addressing these needs may be seen in various ways, including: (1) changing student expectations to make them more realistic; (2) sensitising students in cross-cultural issues; (3) sensitising host university staff in understanding and responding to cross-cultural issues in students; (4) providing appropriate levels of support in dealing with issues as they arise; and (5) structuring opportunities for mutual support by students in the host institution. Further research is indicated into the investigation of the cultural transition experiences and coping strategies of other national or ethnic groups at postgraduate level. Investigation of the experiences of international Chinese students in other disciplines, other host countries, and at other education levels is also indicated.

“Learning on the Run” refers to the educational experiences of the primary school children travelling along the agricultural show ‘circuits’ in coastal and western Queensland. This thesis examines those educational experiences by drawing on the voices of the show children, their parents, their home tutors and their teachers from the Brisbane School of Distance Education, which from 1989 to 1999 implemented a specialised program of Traveller education for these children (in 2000 a separate school was established for them). The thesis focusses on the interplay among marginalisation, resistance and transformation in the spaces of the show people’s itinerancy. It deploys Michel de Certeau’s (1984, 1986) concept of ‘tactics of consumption’ and Mikhail Bakhtin’s (1986a) notions of ‘outsiddness’ and ‘creative understanding’ to interrogate the show people’s engagement with their absence of place, the construction of their otherness and forms of seemingly unproblematic knowledge about their schooling. Data gathering techniques included semi-structured interviews with forty-two people between 1992 and 2000 in seven sites in Queensland - Mackay, Bundaberg (over two years), Emerald, Brisbane, Rockhampton and Yeppoon - and document collection. The thesis’s major finding is that the show people’s resistance and transformation of their marginalising experiences have enabled them to initiate and implement a significant counternarrative to the traditional narrative (and associated stereotypes) attending their itinerancy. This counternarrative has underpinned a fundamental change in their schooling provision, from a structure that worked to marginalise and disempower them to a specialised form of Traveller education. This change contributes crucially to understanding and theorising the spaces of itinerancy, and highlights the broader significance of the Queensland show people’s “learning on the run”.

<p>In this dissertation I address the question of why some social groups classify some people and groups as strangers. To answer the question I focus the stranger in the writings of the Polish sociologist Zygmunt Bauman.</p><p>According to Bauman, the social construction of the stranger cannot be compared with the asymmetrical relation between an in-group and an out-group. An in-group stands for friends and proximity. It considers the out-group as the enemy at a distance. The hierarchical and a reciprocal relationship that exists between the in-group and the out-group is a part of the social order. The stranger, on the other hand, is constructed in the ambivalent position between the in-group and the out-group. Since there is no room for the stranger in an orderly world she has to be dealt with in a way that keeps the world free from incongruity.</p><p>Since Bauman considers the moral consequence of cultural classification, his work is also relevant for the question of living with the stranger. Leaving the Occidental rational tradition in favour of a phenomenological tradition, Bauman offers a view that considers the encounter with the stranger as a moral meeting. Highlighting responsibility, instead of social arrangements, law or tradition, Bauman visualises the stranger as a moral subject and not as aparticular social type, one who is constantly out of place</p><p>The theoretical considerations of the social making of the stranger, and the moral understanding of living <i>for</i> the stranger, contribute to a deeper understanding about the institutional origins of social marginalisation and cultural exclusion.</p>

In this dissertation I address the question of why some social groups classify some people and groups as strangers. To answer the question I focus the stranger in the writings of the Polish sociologist Zygmunt Bauman. According to Bauman, the social construction of the stranger cannot be compared with the asymmetrical relation between an in-group and an out-group. An in-group stands for friends and proximity. It considers the out-group as the enemy at a distance. The hierarchical and a reciprocal relationship that exists between the in-group and the out-group is a part of the social order. The stranger, on the other hand, is constructed in the ambivalent position between the in-group and the out-group. Since there is no room for the stranger in an orderly world she has to be dealt with in a way that keeps the world free from incongruity. Since Bauman considers the moral consequence of cultural classification, his work is also relevant for the question of living with the stranger. Leaving the Occidental rational tradition in favour of a phenomenological tradition, Bauman offers a view that considers the encounter with the stranger as a moral meeting. Highlighting responsibility, instead of social arrangements, law or tradition, Bauman visualises the stranger as a moral subject and not as aparticular social type, one who is constantly out of place The theoretical considerations of the social making of the stranger, and the moral understanding of living for the stranger, contribute to a deeper understanding about the institutional origins of social marginalisation and cultural exclusion.

Le présent mémoire se concentre sur les phénomènes de l'inclusion et de l'exclusion à l'intérieur de l'identité nationale. En fait, chaque identité entraîne une inclusion et une exclusion. Celles-ci peuvent être considérées comme étant la distinction fondamentale de l'identité. À propos de l'identité nationale, l'exclusion a une portée éthique et politique, les exclus ne possédant pas toujours les ressources et les droits nécessaires à leur épanouissement. Les solutions apportées par les chercheurs pour résoudre le problème de l'exclusion due au nationalisme, que ce soit une nouvelle conception de la nation ou un régime de citoyenneté pluraliste, n'ont pas porté fruit. Cela serait dû au fait que ceux-ci mettent en avant une identité allant automatiquement exclure une partie de la population. Le mémoire s'intéresse plus particulièrement au cas de l'identité nationale québécoise. Le Québec est une minorité au sein de l'ensemble canadien, mais aussi une majorité devant faire face aux revendications de groupes minoritaires. L'étude de la population québécoise et du rapport qu'elle entretient avec ses minorités, amène à croire que malgré tous ses efforts déployés, environ 18 % des Québécois se sentent exclus de l'identité nationale québécoise, et ce, même s'ils ressentent un certain attachement avec la nation québécoise. Il est cependant impossible de développer un nationalisme qui n'exclut personne, il faut alors atténuer le rapport d'inclusion/exclusion par une logique de différenciation. Cette approche tiendrait compte de l'exclusion comme caractéristique fondamentale de l'identité. Il est possible de réconcilier les identités dans la mesure où l'on ne doit pas les forcer à intégrer une identité supérieure à l'identité nationale, ou tout simplement la renier. L'État doit avant tout s'assurer du respect des valeurs universelles et de la dignité humaine, pour ensuite promouvoir des valeurs, une culture, une histoire et des institutions communes. Il n'est pas absolument nécessaire que tous sur un territoire soient intégrés à l'identité nationale. Toutefois, les droits fondamentaux de chaque individu doivent être pleinement respectés et préservés. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Identité, Nationalisme, Majorité, Minorité, Québec, Multiculturalisme, Pluralisme, Anglophones, Autochtones, Immigrants, Québécois.

Gloria Evangelina Anzaldua (1942-2004) est une théoricienne féministe chicana, l'éditrice d'un ouvrage, This Bridge Called My Back, qui a marqué la littérature féministe dès sa parution, en 1981. Elle y dénonce avec force la marginalisation des femmes et des féministes « de couleur » au sein des théorisations féministes et confronte les féministes « blanches » à leur propre racisme. Elle y appelle aussi à construire un mouvement sur la base de la solidarité, plutôt que sur celle de l'unité. Anzaldua élabore cette idée dans ses théorisations, en proposant une conception originale de la subjectivité et des différences. La figure métaphorique qui illustre sa conception de la subjectivité - la mestiza - a largement été recensée dans la littérature féministe poststructuraliste, en étant toutefois amputée d'une dimension qui lui est centrale : celle de la spiritualité. Cette dimension, majeure dans l'œuvre d'Anzaldua, sous-tend l'idée d'interconnexion des sujets; elle souligne l'existence de relations entre elles qui inspirent leur affiliation et commandent leur regroupement en coalitions hétérogènes. La théoricienne chicana insiste, dans ses théorisations des différences, sur l'idée que les coalitions ne s'érigent pas malgré ces différences, mais plutôt, au travers de celles-ci. L'intérêt d'Anzaldua pour la subjectivité s'inscrit dans le cadre des débats sur la représentativité des théorisations des féministes « blanches » des expériences des féministes « de couleur ». La théoricienne chicana conçoit une subjectivité multiple, par opposition à la conception fragmentée de celle-ci que développent plusieurs féministes poststructuralistes. Cette subjectivité multiple permet de reconnaître différentes formes de violence épistémologique qui affectent les sujets et génèrent de l'exclusion. Elle rend également possible la création d'une force de lutte politique engagée contre l'exclusion des sujets. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Féminisme « de couleur », féminisme poststructuraliste, subjectivité, mestiza, nepantla, interconnexion, El Mundo Zurdo, violence épistémologique.