This thesis examines marginality as a regime of interconnectedness. Drawing on the ethnographic material from a 16-month-fieldwork between October 2009 and December 2010 on the street economy and streetlife in Arada, the old city centre of Addis Ababa’s inner city, I argue that marginalized subjects are not to be seen as social actors that inhabit and create alternative and parallel social, political and economic realities away from the mainstream society. Rather, the way the urban poor are connected and integrated in the broader political economy of the Ethiopian urban society frames and defines modalities, forms and experiences of marginality. From this perspective, this thesis focuses on the on-going reconfiguration of the street economy in Addis Ababa’s inner city. Since the early 2000s, the increasing concern with poverty reduction and good governance in the development agenda has concurred with the attempts of the ruling party to expand its machinery of political control and mobilization at the grassroots of urban society. In this context, under the impact of development programs promoting the establishment of small-scale enterprises, the street economy has undergone a pervasive process of formalization and politicization that has come to advance the realization of an authoritarian form of developmental state, while imposing a regime of unskilled and badly paid labour on the street. This thesis examines this process by looking at the history of streetlife in Arada, as a terrain of social, economic and political practice, and it recounts the everyday life and life trajectories of those involved in the street economy. In particular, I look at how the political reconfiguration of the street economy has come to intertwine with the way living through marginality and dealing with forms of social inequality on the street have been historically conceptualized and experienced in Addis Ababa’s inner city.

The purpose of this study was to qualitatively explore the issues of race and mattering in relation to African American participation within historically White fraternities. Participant perspectives were obtained through six interviews with African American males at four collegial institutions within the Southeastern Region of the United States. Critical Race Theory was utilized to framed issues surrounding race in a homogenous Greek context. A second lens, Rosenberg and McCullough's (1981) concept of mattering, provided a comprehensive description of participants' feelings of significance within the inter-racial Greek experience. Thematic findings indicate that although African American members are recruited to be a part of a particular historically White fraternity's brotherhood, they initially experience marginality. Through continued interaction, the fraternal bonds become strengthened with participants rising to varying levels of leadership within the group, and, mattering to their White fraternal brothers. Other themes related to African American participation within historically White fraternities include: (a) One or no family member that attended college, (b) no immediate family members that are Greek, (c) significance of race is downplayed, (d) limited fraternal knowledge prior to entering college, (e) recruitment is driven by image, status, and counter assumption, (f) stereotypical organizations are racial holdouts; and, (g) discord exist with other African Americans that disapprove of the inter-racial experience.

This thesis is a profoundly personal one. It examines the role of context in creation (authorship) and perception (reading an image) of representation. Born in Sri Lanka during the emergence of one the world's longest lasting civil wars, I never recognized my love and concern for the Island and its ancient history and culture until I traveled to America to pursue a higher education. Ever since, I have constantly found myself in situations where I am regarded as the 'other' or the 'outsider' ; I seem to not fit in completely in this country as well as in my own. In the US I am considered 'eastern' or 'exotic', whereas in my own country, I am considered 'westernized', no longer looked at as a typical Sri Lankan woman. This thesis examines and explores marginalization, orientalism, deconstruction theories, semiotic studies, dialect as well as attire, in the specific context of Graphic Design. / by Fathima Asma Nazim. / Thesis (M.F.A.)--Florida Atlantic University, 2010. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

This thesis explores the experiences of an urban population who are considered to exist at the social margins of society, but who paradoxically spend much of their time in urban public space. Often referred to as ‘street people,’ the issues they face, such as homelessness and drug addiction, become public issues. In this thesis, I introduce and develop the concept of the marginal public to refer to this population, exploring their experience of the city not through the lens of their marginalization but through their relationship to the spatial and social realms of urban life. I explore the ways in which the marginal public, through their visibility and presence in the city, are not marginal to urban life but deeply embedded in it. Their marginality is lived simultaneously yet in contestation with dominant ways of being. This manifests in the marginal public’s relationship to others in the city, as well as through debates about the placing of facilities that serve them which I explore through the unsanctioned supervised consumption site of Overdose Prevention Ottawa (OPO). Finally, through the concept of heterotopia, I explore the margins as places of otherness as well as possibility.

This thesis examines the dual identity of the Church of England priest employed as an NHS healthcare chaplain. In 1948, full-time NHS chaplains provided a Church of England ministry of liturgy and pastoral care. Their twenty-first century counterpart delivers existential spiritual or pastoral care. Though Church of England chaplains are licensed by the Church, their work is shaped by the NHS and the Trust which employs them. They are accountable to the Church and the NHS even though each promotes different values and serves different ends. Published literature alludes to the chaplain’s sense of marginalization from the Church and within the NHS. Interviews with twelve full-time NHS chaplains, who are Church of England priests, focused on how they interpreted their dual identity as priest and chaplain, and the impact the two institutions had on these identities. This I framed using the theoretical model, ‘communities of practice’. Analysis of these interviews confirmed that chaplains thought they were disconnected from the priorities and values of the Church. This they described as ‘marginalization’, a term which appears elsewhere in published literature sometimes interchangeable with ‘liminality’. I claim that liminality is not only conceptually different but makes a distinct contribution to understanding the work and identity of chaplain and priest. I argue the existence of liminal intelligence and its importance in the ministry of the chaplain. I maintain that ministerial priesthood needs to be faithful to its liminal credentials. These I trace back to the liminality of the cultic priesthood outlined in the Hebrew bible as well as the liminality of Jesus, his teaching and the communitas of the early Church. I propose that the role of the ministerial priest is not only about recalling the institutional Church to its liminal roots but that liminality is the essence of priesthood.

Sir Thomas Malory’s fifteenth-century prose romance, Le Morte Darthur, depicts public and private identity as distinct and often incompatible halves of the Arthurian courtly community. In addition, masculine and feminine identity are represented as having different roles and functions within the text. Arthurian scholarship has predominantly focused on Malory’s portrayals of masculine and communal identity, as exemplified by central figures such as Arthur and his Knights of the Round Table. However, in the past two decades an increasingly concentrated interest in the Morte’s female protagonists has emerged. As a contribution to this burgeoning site of critical inquiry I offer a tripartite case study of three marginal queens in this text: Igraine, Morgause and Morgan. Despite being the mother and sisters of King Arthur, these women have attracted comparatively little attention, either as individuals or as a family. This thesis argues that Malory presents noteworthy portraits of marginality in Igraine, Morgause and Morgan, which reveal the significance of space to the formation of identity in the Morte. Each of these protagonists is imagined in a variety of spaces in the Arthurian world: narrative, social, geographical, physical and emotional. Such spaces are contained within two principal romance locations, the court and quest wilderness, in which protagonists’ expressions and activities differ. Courts are typically governed by patriarchal authorities such as kings, knights, magicians and clerics, who privilege masculine public identity and political issues affecting the Arthurian community. By contrast, the quest wilderness encompasses places governed by what are termed ‘matriarchal’ authorities including queens, ladies, supernatural women and nuns, where private identity and individual emotions are more readily expressed. Marginal women speak and act in both the court and quest wilderness, but their identities are articulated differently in each. This thesis argues that Malory’s text presents moments when Igraine, Morgause and Morgan are marginalised by the Arthurian community critically, whilst the development of their individual identities in the quest wilderness is depicted sympathetically. As such, an examination of these protagonists’ movements across a variety of spatial boundaries in the world of the story as well as the narrative’s composite structure offers a revised reading of identity, gender and marginality in Malory studies. This thesis challenges two dominant assumptions about female voice and agency in the field. Firstly, that marginality is primarily a position of disempowerment, particularly for medieval women. Secondly, that marginal individuals are inherently subversive and threaten the Arthurian community.

這項研究利用多角度方法，去探索簡短靜觀訓練對因被排斥而導致的心理困擾有否影響;更會將靜觀訓練與自律鬆弛法和控制組作比較。本實驗的參加者包括了161名香港中文大學的本科生和研究生。並用了Cyberball遊戲去模擬社會排斥。所有參加者被隨機分成三組: 1) 靜觀、 2) 自律鬆弛、 3) 控制組。我根據他們的生理反應測量 (如皮膚電導、心率), 混合動機任務，隱含測試(i.e. lexical decision task)，和自我評估去度量情緒困擾、互動模式、對自己和他人的態度、和在靜觀能力及態度的改變。 本實驗採用了生理反應測量 (如皮膚電導, 心率), 混合動機任務、隱含測試、和自我報告去評估幾方面的反應:情緒困擾、 與別人互動樣式、對自己和他人的態度、和靜觀能力的改變。結果顯示，靜觀組 的自尊心和存在意義感相比其他兩組高; 然而，靜觀組和自律鬆弛組之間沒有顯著差異。在靜觀的改變上，我們使用兩套問卷: （一）Southampton Mindfulness Questionnaire (SMQ), （二）Self-Other Four Immeasurables (SOFI) 。結果顯示，靜觀組在 SOFI Positive-Self 方面有明顯的提升; 而在SOFI Positive-Other能維持不變，相反其他兩組就有顯著的下降。可是，SMQ 和 SOFI問卷的其餘部分 (例如：SOFI Negative-Self, SOFI-Negative-Other)，沒有發現顯著的組間差異。除了採用兩份靜觀問卷外，我也使用了Self-Compassion Scale (SCS) 來測量慈心品性對結果的影響。結果顯示，性格較為靜觀及慈心的人, 沒有那麽容易受排斥而引至有不良影響。有趣的是，不同層次的靜觀性格和自我慈悲能有不同的訓練受益。例如，慈心的人在靜觀後會更為慷慨。然而，對於那些SOFI Negative-Other 低分的人，在靜觀後會減少對別人指責的傾向。可是，其他結果 (例如: 混合動機任務、隱含測試 ) ，卻找不到跨組的差異。在生理反應測量方面，結果便與預期不太一致: 靜觀組和自律鬆弛組的皮膚電導，在post-Cyberball 期間甚至比控制組為高; 而其他時段則找不到跨組間差異。在這篇文章的總結中，我也提到這個實驗之不足之處以及可以改善的方法。總括而言，雖然實驗結果所發現的成效不是太明顯，但我們不能忽視靜觀簡化版本的實用價值。尤其是對那些被邊緣化的人來說，簡化版本能使他們更容易參與訓練並從中受益。在文章的末尾，我會提及更具體的意義和建議，希望能對今後的研究有所影響。 / This study utilized the experimental multimodal approach to explore the effectiveness of brief mindfulness training in reducing the psychological distress induced by ostracism, comparing with brief relaxation training and no intervention control. Participants included 161 undergraduate and graduate students from CUHK. Cyberball game paradigm was used to simulate social exclusion. All participants were randomized into 3 groups: 1) meditation, 2) relaxation, 3) no intervention control. Physiological measures (i.e., skin conductance, heart rate), mixed-motive task, and implicit test (i.e. lexical decision task), and self-reports were used to assess emotional distress, interactions styles, attitudes toward self and others, and change in mindfulness. Results indicated that meditation group expressed higher level of self-esteem and sense of meaningful existence despite of social rejection in comparison with no intervention control. However, there was no significant difference between meditation and relaxation group. In terms of the mindfulness qualities as measured by Southampton Mindfulness Questionnaire (SMQ) and Self-Other Four Immeasurables (SOFI), meditation group reported greater enhancement in SOFI Positive-Self, while other two groups remain statistically unchanged. For SOFI Positive-Other, only meditation group remained as positive as before while other two groups dropped. However, the result from other mindfulness measurement (i.e. SMQ) and dimensions (i.e. SOFI Negative-Self, SOFI Negative-Other) revealed no significant group difference. In addition to the two mindfulness scales, the Self-Compassion Scale (SCS) was also used to capture the baseline self-compassion disposition. Correlational result showed that, being more mindful and self-compassionate was in general associated with feeling less threatened by the exclusion task. Interestingly, people of various levels of mindfulness and self-compassion could benefit from mindfulness training differently. For example, participants who were more self-compassionate would display more generous behavior only if they were in meditation group. However, for those who scored low on baseline SOFI Negative-Other, meditation reduced their tendency to blame others. Contrary to expectation, no statistically significant difference was found across conditions in implicit self-other attitudes and interaction styles. For physiological arousal, no significant cross group difference was identified with the exception of during the post-Cyberball period, in which skin conductance was significantly higher for meditation and relaxation groups relative to no-intervention control. . Limitations in the Cyberball manipulation and intervention implementation were noted, which may impact the study findings. In sum, despite the small effect observed in the mindfulness training condition, the practical value of an abbreviated mindfulness format cannot be ignored, particularly for the socially ostracized population whom may not have the luxury to experience the full-scale mindfulness training. More specific implications and suggestions for future research were discussed. / Detailed summary in vernacular field only. / Chan, Tsz Ying Amy. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 73-79). / Abstracts also in Chinese; appendix A includes Chinese. / Abstract --- p.iv / Introduction --- p.1 / Stigmatization and Ostracism --- p.1 / Ways to Combat Stigma --- p.2 / Existing Efforts --- p.2 / Mindfulness Mechanism in Reducing the Negative Impacts of Being Socially Excluded --- p.3 / What is Mindfulness? --- p.3 / Suggested Mechanism on How Mindfulness Deals with Ostracism --- p.7 / Mindfulness Based Approach --- p.9 / Evidence of Mindfulness on Stigma Reduction --- p.10 / Constraint Of Current Mindfulness Intervention --- p.11 / Objectives of This Study --- p.13 / Main Hypothesis --- p.13 / Hypothesis 1 --- p.14 / Hypothesis 2 --- p.15 / Hypothesis 3 --- p.15 / Hypothesis 4 --- p.15 / Hypothesis 5 --- p.16 / Method --- p.17 / Pilot --- p.17 / Participants --- p.17 / Measures --- p.17 / Screening Measure --- p.17 / Baseline Measure --- p.18 / Procedure --- p.22 / Result --- p.28 / Hypothesis 1.1: Meditation Group Has the Lowest Physiological Arousal (i.e. HR, SC) Followed by Relaxation and Control Groups during and after Cyberball Game --- p.29 / Hypothesis 1.2: Meditation Group was Least Threatened by the Social Exclusion Effect of the Cyberball Game, Followed by Relaxation and Control. --- p.31 / Hypothesis 1.3: Meditation Group had the Most Positive Attitude and Least Negative Attitude toward Self and Other, Followed by Relaxation and Control. --- p.32 / Hypothesis 2: Meditation Group was the Most Mindful, Measured by SMQ and SOFI, Followed by Relaxation and Control Groups. --- p.33 / Hypothesis 3 Meditation Group has the Most Positive Communication Style (3.1) and Give the Largest Amount of Points to Opponents (3.2), Followed by Relaxation and Control Groups --- p.36 / Hypothesis 4: Mindfulness Trait’s Interaction with Group Assignment in Affecting Outcomes --- p.36 / Correlational Analysis --- p.36 / Group X Baseline Mindfulness Interaction Effect --- p.39 / Hypothesis 5: Trait Self-Compassion’s Interaction with Group Assignment in Affecting Outcomes --- p.41 / Discussion 43 / Was the Brief Mindfulness Training Successful in Reducing the Negative Effect of Ostracism? --- p.43 / Decrease in Physiological Arousal --- p.43 / Stronger Resilience toward Ostracism? --- p.44 / Does Mindfulness Increase Selfless Behavior? --- p.45 / Implicit Attitudes toward Self and Others --- p.46 / Was Brief Mindfulness Session Successful in Improving Mindfulness? --- p.47 / How Does the Mindfulness and Self-Compassionate Predisposition Affect One’s Receptivity toward Brief Mindfulness Training? --- p.48 / Limitations --- p.50 / Implications and Conclusion --- p.52 / APPENDIX A --- p.57 / Instruction for meditation group --- p.57 / Instruction for relaxation group --- p.60 / APPENDIX B --- p.64 / DASS 21 --- p.64 / APPENDIX C --- p.65 / Self-Compassion Scale (26 Items) --- p.65 / APPENDIX D --- p.66 / Southampton mindfulness questionnaire (SMQ) 16 item --- p.66 / APPENDIX E --- p.67 / Self-Other Four Immeasurable (SOFI) --- p.67 / APPENDIX F --- p.68 / Assessment of manipulations, need satisfaction, and mood following ostracism (31 items) --- p.68 / APPENDIX G --- p.70 / Communication Checklist-Key --- p.70 / REFERENCES --- p.72

Abstract not available

Thesis (Ph. D.)--Open University. BLDSC no. DXN053179.

Thesis (MA)--University of Montana, 2010. / Title from author supplied metadata. Includes bibliographical references.