A presente pesquisa tem por escopo analisar os fundamentos dos direitos territoriais quilombolas na localidade de Palmas-PR: as dificuldades e expectativas quanto à sua efetivação. Assim, inicia-se o estudo com uma incursão à historiografia tradicional para buscar os principais elementos da formação social brasileira, ao mesmo tempo em que procura insular-se da noção idealizada de quilombo pautada em elementos históricoarqueológicos. Já com o advento da Constituição de 1988, previsão dos direitos territoriais quilombolas, ocorre a evolução do conceito de quilombo a partir de elementos antropológicos capazes de abranger a sua dinamicidade como fenômeno social. A partir da demonstração do que pode significar a concretização de tais direitos para o quilombo de Palmas-PR, emergem as diferentes dimensões assumidas pela relação dos quilombolas com o seu território e com o trabalho tradicional, além dos obstáculos encontrados. Assim, os direitos territoriais são frutos do campo das disputas políticas que ao buscar reparar as injustiças da escravidão e da excludente sociedade do trabalho livre; trazem visibilidade para os quilombolas, reforçam a sua luta e criam possibilidades, seja na arena de disputas jurídicas, seja na arena de disputas políticas. / This research has as the main scope to study the fundamentals Maroons territorial rights in Palmas-PR: their issues and their expectations. The study begins through traditional Brazilian historiography elements and the Brazilian social formation, to avoid using the idealized concept of “quilombo”, based in historical and archaeological elements. In the Brazilian National Constitution of 1988, there is an evolution of the concept of “quilombo” with anthropological elements, to become able to comprehend its dynamics as a social phenomenon. After the meanings demonstration of these rights for the Maroons from Palmas- PR, emerge the differents dimensions by the Maroons with its territory and its traditional work. However the structural formation of Brazilian society; the territorial maroons rights are answering to the slavery injustices and social exclusion from the free work society. Theses rights bring visibility to the Maroons, strengthen their cause and create possibilities rather in the legal issues, rather in the political issues. / 5000

Orientador: Maria Suely Kofes / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-07T05:48:27Z (GMT). No. of bitstreams: 1 Tonkonoff_SergioSteban_D.pdf: 706764 bytes, checksum: 1adf3af960f884bd3ef35696c5c4e12e (MD5) Previous issue date: 2006 / Resumo: Nosso ponto de partida é o corpo coletivo. Corpo entendido como uma multiplicidade de forças colidentes, atravessadas pelo registro da imagem e o excesso de sentido. Para que exista sociedade estas forças e sentidos devem ser fixadas, organizadas e hierarquizadas num sistema de significação capaz de 1) definir uma rede estruturada de significados, 2) normalizar o desejo e 3) lhe prover satisfação; é dizer, capaz de produzir o social como uma ordem simbólica. Isto é possível por meio de uma serie de exclusões fundantes ou limites antagônicos. O que instituem estes limites e o proibido e o permitido, o justo e o injusto, o possível e o impossível; e tal vez mais elementarmente um dentro e um fora, um acima e um abaixo. Estes limites antagônicos estabelecem então ao social como um campo de ¿visibilidade¿ e de ¿dizebilidade¿. Ou, dito pela negativa, o social se institui sempre produzindo um indizível e um invisível. Um resíduo que, por quanto não pode ser nomeado, não existe na ¿realidade¿, mas isso não impede que produza efeitos como Real. O crime, postularemos, é um deles. O crime é um tipo de acontecimento vinculado á alteridade de um socius elementar (de caráter fundamentalmente afetivo) e a uns antagonismos sócias que são negados no estabelecimento e na reprodução de uma ordem sócio-simbólica determinada, e cuja emergência experimenta-se como violência feita a essa ordem. A característica principal deste tipo de violência e a de se manifestar de um modo aleatório e exterior aos mecanismos socialmente estabelecidos para sua descarga. Por quanto o crime implica um Excesso para a ordem das diferenças, carece de lugar fixo, e resulta impossível atribui-lhe uma origem precisa. Inaugura então um território de limites equívocos. E aquele que o atualize provocará um desclassamento cognitivo, que por estar vinculado a proibições fundamentais, será também um shock afetivo. Esse é o ponto específico aonde o pensamento mítico se faz cargo desta experiência. O mito falando a linguagem dos afeitos violentos, retira ao imputado da serie do ¿semelhante¿, e o converte, não num outro, mais num completamente outro. Isso impede toda posta em perspectiva, toda vinculação positiva com o conjunto do qual é arrancado. Nesse sentido pode se dizer que o criminoso é um ponto de imputação do Real, e que seu acontecimento e capaz de produzir estados de multidão em aqueles espactadores habitualmente sujeitos a rotina e a lei / Abstract: Our starting point is the collective body. Body as a multiplicity of fighting forces, traveled through by the register of the image and the excess of sense. For that society exist these forces and senses should be fixed and organized in a significance system of capable of 1) define a net of structured meanings, 2) normalize the desire and 3) satisfies it; that is, capable to produce the social as symbolic order. This is possible by means of a series of foundational exclusions or antagonistic limits. These limits institute the prohibited and the permitted, the justice and the unjust one, the possible and the impossible; and, may be in a more elemental way, the inside and the outside, the high and the low. These antagonistic limits establish then the social as a field of "visibility" and of "speakability". Or, it said by the negative one, the social is instituted always by producing an unspeakable and an invisible zone. A residue that, because it cannot be nominated, does not exist in the "reality", but it does not stop to produce effects as Real. The crime, we will request, is one of them. Crime is a kind of event linked to the alterity of a elemental socius (of a affectivity character) and to a social antagonisms that were denied in the establishment of a determined socio-symbolic order, and whose emergency is experienced as violence made to that order. Because the crime implies an excess for the order of the differences, it lacks a fixed place, and turns out to be impossible to attribute it an precise origin. It inaugurates then a territory of indefinite limits. And the one who actualize it will provoke a cognitive des classification and a affective shock in those who assist to these event. That it is the specific point where the mythological thought appears in this experience. The myth, speaking the language of the accustomed violent one, withdraw the imputed individual of the series of the "similar", and converts him or her, not in a other, but in a completely Other. That stops all posts in perspective, all positive linking with the assembly of which this individual is pulled out. In that sense is possible to be said that the criminal is a point of imputation of the Real, and that criminal event is capable of produce states of crowd in those spectators habitually subjects the routine and the law / Doutorado / Doutor em Sociologia

This study uses survey data collected from a convenience sample of undergraduate students (N=89). A vignette survey design is employed to measure social rejection of striptease performers compared to a control group. Data is also collected on negative stereotypes held about striptease performers, which are correlated with social rejection. Link and Phelan's conceptualization of the stigma process provides the theoretical framework for this analysis. Findings suggest that striptease performers experience higher levels of social rejection and are perceived more negatively than the control group and that endorsement of negative stereotypes is associated with social rejection.

Currently, Eurocentric theories and practices of urban teachers and students are often studied under a White gaze of expected deficits. Much of this research is quantitative (e.g., documenting the number of teachers of color); the qualitative research that documents the experiences of people of color usually lacks the personal lived experiences of racial marginalization that only one who has endured them can tell. Addressing this research problem, in this dissertation, I share findings generated from a 9-month autoethnographic study of my experiences in light of the blockade of anti-Black epistemologies and ontologies in (music) teacher education. Framed by Critical Race Theory, Critical Pedagogy, and Postcolonial Theory, the aim of this study is to examine the lived experiences and narratives of a Black-queer doctoral student and teacher educator—in dialogue with majority Black and Latinx preservice early childhood and elementary students in his music teacher education course—considering how Eurocentric frameworks position teachers and students. Inquiries into how curricular stories are constructed as mirrors and windows (Bishop, 1990) are woven to reveal the ways in which dominant theories and ideologies affect the discourses and identities of soon-to-be teachers and point toward the need for students and educators of color to be taught to analyze and name injustices documented within life histories, all the while transforming oppressive encounters to affirm individual and collective humanity. While the focus of this self-study and autoethnography is the researcher, this ethnographic composition of teaching and teacher education is informed by the researcher’s teacher education practices, experiences, and learnings in the context of an early childhood and elementary teacher education course for non-music majors at a primarily-Hispanic serving urban institution of higher education. It examines classroom discursive interactions and archival data (e.g. journal reflections, course assignments) using ethnographic research methods and critical narrative analysis (Souto-Manning, 2014) to make sense of data. In doing so, it co-constructs a polyphonic space for multiple perspectives to stand in counterpoint (conflict), reimagining and reclaiming the discourses that purport to hold knowledge about peoples of color lived experiences. Findings are rendered by engagement with a range of Afrocentric visual and multimodal data.

The rapid rise of digital platforms has transformed communication and information sharing. As social networks become increasingly integral to modern society, social media platforms are motivated to implement algorithms that both enhance user experience and bolster advertising. Yet, the intricate nature of social networks poses significant algorithmic design challenges: How can network data be used to predict node attributes? Which graph representations contain the best prediction power? Of paramount concern is the potential for these algorithms to reinforce biases against marginalized groups. Social networks often mirror societal biases tied to gender, race, socioeconomic status, and other factors. Algorithms that unintentionally enhance these biases can detrimentally affect individuals and broader communities. Recognizing these implications, this dissertation delves into four projects, each addressing distinct aspects of these challenges. Through our investigations, we propose innovative solutions aimed at bolstering the fairness, accuracy, and predictive prowess of social network algorithms.

We are living in an age of widening inequality and fragmented social solidarity and trust. Simultaneously, our social connections and relationships are increasingly disperse. In this context, how do people understand and respond to their experiences of marginality and alienation? This dissertation uses the case of transnational intimate relationships in Peru to understand how these relationships and the context in which they occur become sites for individuals to resist experiences of subordination and disaffection, and reimagine future possibilities for themselves. Máncora, Peru is a small coastal town that has experienced rapid growth as a tourist destination, but that contends with high levels of socio-political and economic informality and precarity. Against this backdrop, I examine the relationships that have emerged between a group of local men and tourist women mainly from North America and Europe. Previous scholarship has understood these relationships as “female sex tourism” or “romance tourism,” however this dissertation moves beyond these sometimes one-dimensional accounts. Ultimately, beyond arguing that these relationships are not merely transactional, I argue that these relationships, and the context in which they occurred, provided the men and women I met in Máncora with something curative: a remedy for the marginality and alienation that they experienced in their everyday lives. Specifically, I examine how their relational pursuits of pleasure, escapism, and desire gave rise to fantasy. This fantasy fueled and was fueled by their relationships, and allowed the men and women to contest and cope with a sense of alienation and marginality engendered by neoliberalism, and make meaning under conditions of structural constraint. Using qualitative methods, including participant observation, interviews, photography, and social media content analysis, I explore three key themes. Part one describes a masculine subculture that emerged on the beach where the men worked and met their partners. This subculture was premised on pleasure and leisure, and shaped how they cultivated relationships with their partners, managed everyday experiences of subordination, and planned for the future. Part two examines the economic and gendered dynamics that underpinned the women’s desire for travel and escape. These dynamics also shaped why they sought out relationships with unlikely partners, and how they envisioned that they could transform their everyday lives to be more fulfilling. Finally, part three explores the role of fantasy in how the men and women imagined alternative possibilities for themselves within their relationships, and in the touristic context of the town. This dissertation also makes three key contributions. First, within sociology, Weber’s thesis of the “disenchantment of the world” is well known. It describes the sense of a loss of purpose, meaning, and transcendence in people’s lives as a consequence of modernity and the rationalization of social life. Less explored, however, is Weber’s recognition of the possibility of re-enchantment that can paradoxically emerge in response to these forces as people seek to recover meaning. This dissertation locates this process of re-enchantment in the ways that people engage with fantasy. Second, this dissertation advances a sociology of fantasy. I define fantasy as material, economic, and erotic imaginaries that allow people to project and construct alternative lives. I argue that fantasy can be understood as operating beyond the realm of individual-level behavior, and be recognized as a social condition or relational phenomenon. I also argue that while sometimes improbable and limiting, fantasies can also be a productive means through which people cope with and contest experiences of marginality and alienation. Finally, this dissertation makes a theoretical intervention by bridging conceptions of the future from sociology and queer theory. Queer theorists argue for utopian orientations to the world that permit for potentiality where there is none, and a being and doing for the future to move through the present. Sociologists have written about “imagined futures” to describe how people use seemingly irrational ideas about the future to make identity claims, assert moral worthiness, and transcend present realities. I argue that queer theory provides us with models for thinking about the reasons for, and means through which, marginalized people find spaces to exist, thrive, assert identity, and find community. A queer lens is useful because it demonstrates how and why marginality can lead to responses centered around pleasure, utopic imaginaries, and the projection of alternative futures.

This research examined a sample of first generation professional women from the Appalachian region with the goal of description and exploration of issues related to their professional lives. Data from 20 intensive interviews were organized around an expanded version of Park's (1928) concept of marginality which yielded three major foci: (1) self definitions of marginality; (2) consequences of marginality; and (3) adaptive strategies of the marginal person. A continuum conceptualization of marginality emerged from the data with four categories of self-definition: (1) essential marginality; (2) situational marginality; (3) occasional marginality; and (4) non-marginality. Three major types of consequences, social, professional, and personal were experienced; and adaptive strategies of the active intentional, reactive intentional and non-intentional types were employed by the subjects. The data suggested possible relationships between type of job held-- especially whether in a male dominated field--and types as well as degree of marginality experienced. Also, degree of marginality appears to have some relationship to consequences experienced and, in turn, to adaptive strategies employed by subjects. This research contributes to the literature by expanding the existing concept of marginality into a continuum and using this new conceptualization as a framework for the analysis of first generation professional women from the Appalachian region. / M.S.

This study detected and explored the existence of two proposed school cultures, the use of leader actions by principals, and the relationships between them, of a sample of 42 public schools in Southeast Florida. A quantitative non-experimental design was used, guided by eight research questions. One instrument, the BSJQ, was created for the purposes of detecting school normative cultures and another, the SLQ, was refined and used to detect principal leader actions. The existence of Business and Social Justice cultures was confirmed, and three latent cultures of Standards Performance, Democratic Community and Equity Curriculum were discovered. Of the schools participating, 74% had at least one of these cultures. The use of four leader actions was measured and statistically associated with different detected cultures. Managing/Transforming and Bridging actions were associated with all, Bonding was associated with all except the Equity Curriculum culture, and Bartering was associated only with the Business/Standards Performance culture. The schools' context had limited impact on the relationship between actions and culture. / Only higher student poverty increased the principal's use of Managing/Transforming actions in schools with a Democratic Community culture. Four principal demographics - years as principal, years at the school, undergraduate major, and level of graduate study - had a actions and school culture. The study reinforces Pisapia's (2009) theory of strategic leadership, develops new instrumentation to measure cultures associated with social justice and accountability, and provides guidance to principals and those who educate them on leader actions associated with desired school cultures. / by Daniel Reyes-Guerra. / Thesis (Ph.D.)--Florida Atlantic University, 2009. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2009. Mode of access: World Wide Web.

Yung King-fung Phoenix. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2002. / Includes bibliographical references (leaves 203-208). / Abstracts in English and Chinese. / Chapter Chapter 1 --- Introduction --- p.1 / Chapter 1.1 --- Scope of the Studies / Chapter 1.2 --- Reasons of Choosing the Nepalese Case / Chapter 1.3 --- Ethnic Studies in Hong Kong / Chapter 1.4 --- Layout of the Thesis / Chapter Chapter 2 --- Literature Review --- p.9 / Chapter 2.1 --- The Origin of the Discourse / Chapter 2.2 --- Special Features of Social Exclusion Approach / Chapter 2.3 --- Three Paradigms of Social Exclusion / Chapter 2.4 --- Remarks on Citizenship / Chapter 2.5 --- Unanswered Questions / Chapter 2.6 --- Remarks on Methods / Chapter Chapter 3 --- The Nepalese Community in Hong Kong --- p.38 / Chapter 3.1 --- Historical Background and Settlement Pattern / Chapter 3.2 --- Recent Population Trends / Chapter Chapter 4 --- The Problematic Community: Modes of Social Exclusions Against the Nepalese --- p.52 / Chapter 4.1 --- Cultural Exclusion: Inaccessible Cultural Capital / Chapter 4.2 --- Economic Exclusion: 4D Work / Chapter 4.3 --- Civil Exclusion: Second-class Citizens and Distanced Friends / Chapter 4.4 --- Political Exclusion: Invisible Citizens / Chapter 4.5 --- Conclusion: the Marginal Man / Chapter Chapter 5 --- Malign Dynamics Among Modes of Exclusions --- p.127 / Chapter 5.1 --- Cultural Exclusion - Economic Exclusion / Chapter 5.2 --- Cultural Exclusion - Civil Exclusion / Chapter 5.3 --- Cultural Exclusion - Political Exclusion / Chapter 5.4 --- Economic Exclusion - Civil Exclusion / Chapter 5.5 --- Economic Exclusion - Political Exclusion / Chapter 5.6 --- Political Exclusion - Civil Exclusion / Chapter Chapter 6 --- Approaching Complete Citizenship --- p.163 / Chapter 6.1 --- A Divided Community: From FEONA to GNF / Chapter 6.2 --- Reluctance and Domination: Individual Level / Conclusion: We Have No Choice --- p.192 / References --- p.203 / Appendices / Chapter 1. --- List of interviewees / Chapter 2. --- Job History and Income / Chapter 3. --- Accommodation and Rent / Chapter 4. --- Map of Sun Tin，Yuen Long

This thesis explores the implications of visibility and invisibility of transgender people, their constructed bodies, and how these bodies are used for both personal empowerment and education. By using various gender theorists for support, I argue that the transgender male body obtains power through visibility. Despite the many obstacles transgender males face, putting their bodies in a space of visibility gives them both personal power and the power to educate others about their bodies and sexuality. In doing a study of the human body and the different definitions applied to it, I show how we, as a society, are restricted by gender binaries and how the transgender body serves as a gap between the socially-constructed terms. Ultimately, transgender people are able to break through these barriers by subverting the definitions and meaning of “male” and “female.” / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection