John Dwyer (1856-1934) was a London docks foreman who emigrated to Australia in 1888. Leaving his London employment on his 'own accord', Dwyer embarked upon a quest for recognition - recognition of his rights as a worker and his identity as an individual. Dwyer and his family arrived in New South Wales to be greeted by the economic depression of the 1890s, and state and employer mobilisation against organised labour and working class radicals. Dwyer was soon reduced to scraping together a living as a boarding house manager in Sydney's poorest districts, as he helped organise the Active Service Brigade, which agitated on behalf of the unemployed. Dwyer's surviving papers - twenty-one boxes of correspondence, manuscripts, minutes, handbills, tracts and newspaper clippings, plus several other volumes - document the life of a working class political radical and autodidact who embraced temperance, and who was fascinated by new ideas in religion and science - Darwinism, Theosophy and occult spiritualism. This thesis places Dwyer in the context of the intense ideological ferment of new ideas in politics, theology and science that characterised the period 1890-1914. Ideas that aggressively challenged the old certainties, and which Dwyer embraced in his project to 'change the face of the world.' Changing the world contested with the need to endure its conditions. Theosophy and temperance appealed to Dwyer's notion of duty, and an instinct to rationalise the social and economic roles he seemed unable to escape. The fragmented nature of his papers, and stop-start bursts of public activism - in politics, theosophy and temperance - reflect the tension between an urge to fight, to understand, to create - struggling against the daily demands of making a living and feeding a family. The thesis explores Dwyer's relationship with fellow radicals and workers, the labour movement and members of Sydney's social and political elite - men and women who shared and contested with his vision. Dwyer's complex and at times apparently contradictory values can be found amongst radicals and labourites alike - for example, William Lane, W.G. Spence and Bernard O'Dowd. Nor was Dywer's interest in theosophy or the occult as unusual as it might seem to modern readers. Dwyer's papers provide important insights into dilemmas that have challenged historians: the problem of alienation, the role of the individual in the historical process, the nature of working class radicalism. Issues often analysed in theoretically abstract terms, or at a broad level of historical inquiry, across a national or class-wide scale. Broad analyses of social forces or ideologies tend to distort their historical impact and meaning, failing to capture the complex relationship of phenomena such as class or ideology with individual experience. Working from Dwyer's experience, this thesis argues that it is possible to build a complex picture of working class life in late nineteenth and early twentieth century Australia.

I evaluate the ways in which newspaper articles constructed the gendered cultural and personal narratives of a woman Presidential and a woman Vice-Presidential candidate during the 2008 Presidential Election season. Drawing upon West and Zimmerman's "Doing Gender" (1987) that explains gender is performed constantly throughout life, I assess the stories told about each candidate and the way she performed gender. There are two different types of stories created. The first is a personal narrative which tells the story of each individual candidate, Hillary Clinton and Sarah Palin. The second is a cultural narrative which tells the story of a dis-embodied type of person, a woman candidate in this instance. For this study, I use 80 articles from the New York Times to evaluate the two personal narrative identities constructed about two very different female-bodied politicians, Hillary Clinton and Sarah Palin, and the cultural narrative about a woman politician during the 2008 Presidential campaign cycle. Each candidate performed femininity and masculinity, although in ways very different from one another. They were both constructed by the media in very different ways as well. Drawing upon their identities as mothers, spouses, fighters, and politicians, these women (and the media) constructed two different images of what a woman Presidential and Vice Presidential candidate is understood to represent. Clinton and Palin had very different physical presentations and mannerisms which contributed to each being a very different type of woman candidate. Hillary Clinton's personal narrative told the story of a second wave feminist candidate while Sarah Palin's personal narrative told the story of a post- feminist candidate. The candidates (and media) told a story about very different types of a woman candidate.

Diploma thesis entitled "Construction of Professional Identity of a Coach. Narrative point of View." aimed to explore and describe the process of construction of professional identity in professional coaches. The first section of the theoretical part is devoted to the topic of identity. Identity is defined from a psychological and philosophical point of view, and psychological theories of identity development are introduced. Furthermore, professional identity is presented as a specific form of identity of an individual, which relates to their professional field, and recent research studies concerning professional identity are presented. At the end of this part, the topic of the crisis of professional identity and the concept of self - efficacy, which is related to the area of professional identity, are discussed. The second section of the theoretical part describes the contemporary image of coaching in the Czech Republic, its professional framework, and a brief history of the coaching method. Subsequently, the key competencies of a professional coach, differences from related disciplines, the context of coaching and psychology and ethics in coaching are described. The empirical part presents our own research, which was motivated by an effort to understand how the coach's professional identity is...

The radio industry is fighting to stay relevant in an age of expanding media options. Scholarship has slackened, and media experts say that radio's best days are in the past. This dissertation investigates how today's radio announcer presents him/herself on the air as a personality, creating and performing a self that is meant for mass consumption by a listening audience. A participant observation of eleven different broadcast sites was conducted, backed by interviews with most key on-air personnel at each site. A grounded theory approach was used for data analysis. The resulting theoretical model focuses on the performance itself as the focal point that determines a successful (positive) interaction for personality and listener. Associated processes include narrative formation of the on-air personality, communication that takes place outside of the performance, effects of setting and situation, the role of the listening audience, and the reduction of social distance between personality and listener. The model demonstrates that a personality performed with the intent of being realistic and relatable will be more likely to cement a connection with the listener that leads to repeated listening and ultimately loyalty and fidelity to that personality. The successful deployments of these on-air identities across multiple channels (in-person, online, and through social media as well as broadcast) suggests that the demand for relatable and informative content will persist, regardless of radio's future delivery mechanisms. / Media & Communication

Kierkegaard is generally regarded as a quintessential individualist who leaves no room for social or political engagement. This interpretation is the dominant lens through which many scholars view Kierkegaard, and it also shapes the way Kierkegaard’s thought has been received by his followers and critics. Many recent works have significantly challenged the traditional interpretation of Kierkegaard, but they have not examined the topic systematically. In order to remedy this deficit, this study provides a holistic account of Kierkegaard’s social thought. First, it challenges the dominant view that society as represented by the crowd is simply a foil for Kierkegaard’s individual by: (a) articulating a general approach for understanding how Kierkegaard’s negative comments about society and community do not constitute a rejection of sociality as such, and (b) demonstrating that Kierkegaard’s well-developed ideas on faith and religiosity are compatible with an account that emphasizes a broader social dimension in his thought. Second, I present a framework that outlines a positive theory of community, a ‘Dialectic of Community,’ which explains the importance of the Kierkegaardian single individual in the formation and development of community. This framework provides an interpretation of the social period of Kierkegaard’s authorship and its importance for the entirely of the authorship. Even though the interpretation is helpful for understanding Kierkegaard and his relationship to 19th and 20th century European moral, social, and political thought, Kierkegaard never explicitly describes how his conception of the self is consistent with his social thought. I address this problem by developing a narrative model of selfhood that illustrates the importance of subjectivity and the single individual for an adequate account of intersubjective selfhood. More specifically, I argue that narratives are important intersubjectively for becoming a person and a moral agent, but the concept of self is not exhausted in narrative. That is, having a self-narrative presupposes that the person is a subject who has a set of principles that organize one’s experiences and activities. This framework not only shows how Kierkegaard’s concept of subjectivity can be understood in a social context, but it also addresses a significant problem in narrative identity theory.

In this dissertation, I examine how the themes of memory, storytelling, and the construction of narrative identity develop in the works of Canadian authors Alistair MacLeod, Michael Ondaatje, and Jane Urquhart. As a means of delving more deeply into these themes, I focus on the specific narrative strategies that all three writers employ in the expression of the relationship between the individual and his/her community, as well as between physical and psychological realities. For the narrative voices in these authors’ works—given the different ways they envision and encode communal identity as constitutive of subjectivity—the past is inextricably embedded in the present. As they construct and record unfolding experience, a wider cultural history is written over with personal connections and significance. In the works of each of these authors, the act of telling stories (re)shapes people and events for the audience: speakers reform and reconstitute their experiences, allowing them both to rewrite the past and be haunted by it. Storytelling becomes an existential act in which personal landscapes are invested with structures of feeling that transcend local significance yet are manifested in everyday connections between ordinary people, and in daily (often unrecognized) struggles and acts of heroism. This includes a study of the means through which psychological evolution and trauma can be depicted. I also discuss how stylistic techniques such as fragmentation, repetition, self-reflexivity, and literary allusion function within these narratives. This aspect of my investigation provides the opportunity to engage more fully with the body of literary research that has already been produced on these authors.

An increasingly blurred understanding of the moral significance of accurate and authentic memory reconsolidation for an adequate apprehension of self, other, and community suggests a critical need to explore the inter-relationships shared between autobiographical memory, emotional rationality, and narrative identity in light of the contemporary possibilities of neurocognitive memory manipulation, particularly as it bears on ethical decision making. Grounding its thesis in four evidential effects – namely, (i) neurocognitive memory manipulation disintegrates autobiographical memory, (ii) the disintegration of autobiographical memory degenerates emotional rationality, (iii) the degeneration of emotional rationality decays narrative identity, and (iv) the decay of narrative identity disables one to seek, identify, and act on the good – the dissertation argues that neurocognitive memory manipulation cannot be justified as a morally licit biomedical practice insofar as it disables one to seek, identify, and act on the good. / McAnulty College and Graduate School of Liberal Arts; / Health Care Ethics / PhD; / Dissertation;

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Changing notions of marriage and family across the globe—from kinship obligation, social reproduction, and complementary labour to an ideal of marriage based on affective bonds, emotional intimacy, and pleasure—is widely read as indicating the shift from tradition to modernity. The modern companionate marriage ideal is then linked to a larger cultural transformation: the development of the modern individual self. The emergence of modern conceptions of the self in North America and Western Europe that emphasizes personal autonomy over the authority of the patriarchal family is said to have resulted in the decline of power parents and kin had over the choice of marriage partner with marriage coming to be seen as a person’s individual choice. Moreover, because companionate marriage demands a high degree of emotional and personal commitment it is generally accepted that such marriages must be entered into voluntarily, thereby recasting marriage as a contractual agreement between two people rather than an alliance between two families. Narratives about choice in marriage are, therefore, part of a historical process that emphasizes an “inner self” as integral to modern subjectivity and gives credence to individual agency in intimate relations. My thesis explores how marriage norms, family structures, and kinship relations amongst the middle-class in Sri Lanka have been transformed by social change from the early part of the twentieth century to the present. It aims to understand the ways in which modernity is reconfiguring people’s expectations of intimate relations and shaping women’s experiences and presentations of the ‘self’. In doing so, it attempts to answer three main questions: How do changing expectations of marriage structure people’s narratives about individual agency? To what extent do kinship obligations, caste considerations, and class mobility structure people’s choices in marriage? And finally, what implications do these findings have for the feminist theorization of agency and personhood? Based on fifteen months of fieldwork amongst Sinhala Buddhist middle-class families living in the city of Colombo, I argue that the urban middle-class in Sri Lanka have collectively invested in the narrative of choice through which a choosing person is consciously created as a mark of modernity and progress. However, people’s life histories show how, rather than indicating a radical shift in the way people negotiated between individual desires and social norms, the emphasis on choice signals a shift in the narrative devices used in the presentation of the self. Moreover, I argue that rather than signalling freedom, these narratives reveal how people are often burdened with the risks and responsibility of agency and grapple with making the “right” choices. By carefully deconstructing people’s anxieties that underline their narratives about choosing the right kind of partner, I reveal how choices are, in fact, structured by social norms and the expectations of family. I argue that marriage continues to be a principal strategy for social mobility and the assertion of status in contemporary Sri Lanka. Therefore, I demonstrate how caste and class considerations form the basis on which collective manoeuvring is undertaken to influence individual choices. I then argue that the trope of individual agency is not universal to all narratives about marriage and family. By examining alternative stories about marriage that defy the accepted convention I show how narratives of agency, which are deployed in certain contexts, are downplayed or denied in others; that the ‘self’, which is presented as making individual choices and actively shaping its own destiny in one context, is presented as the object of fate and circumstance in others. I conclude that because what it means to be middle-class is always a process of negotiation between competing and contradictory notions of tradition and modernity, people’s presentation of the self reveal the perpetual striving that seems to characterise modern subjectivity.

This study deals with some of the recent theory of autobiography. Methodologically, it is based on literary narratology but, as part of interdisciplinary research, it also draws on insights provided by philosophy, psychology, and cognitive science. It shows that an autobiography does not reflect an author's identity but helps construct it by narrative means. As far as the truthfulness of an autobiography is concerned, the study takes into account the issues of autobiographical memory and its reliability; it also deals with collective memory in the context of genre norms. Drawing on positioning theory, the study offers a conception of autobiography as a formally and narratively complete work that, however, reflects the current situation and position of the author who is writing it. This master's thesis demonstrates its suggestions using autobiographical texts from Czech as well as world literatures. Keywords autobiography, memory, narrative identity, referentiality, positioning theory