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Modern Nomadism är en studie om kompakta, mobila och flexibla möbler inriktade till unga vuxna som flyttar till sitt första eget hem. Rapporten beskriver en designprocess där unga vuxnas behov i nutida bostadsbristen ligger i fokus. I rapporten presenteras ett designförslag på en möbelkollektion med anpassningsbara möbler för olika livssituationer. Teoretiska uppkopplingar till rapporten har samlats genom intervjuer, litteraturreferenser och enkätundersökning. Slutresultat är en kollektion som består av två möbler, som man behöver i sitt första hem när man flyttar ut från sina föräldrar. De är möbler som man kan ha med sig om man flyttar ofta eller om man flyttar till ett annat land men har inte möjlighet att ta med sig en stor möblering. Rapporten kompletteras med mina egna reflektioner och analyser. / Modern Nomadism is a study of compact, mobile and flexible furniture directed to young adults who are moving to their first own apartment. This report describes a design process in which young adults’ needs in the current housing shortage are in focus. The report presents a design proposal of a furniture collection which is suitable for different life situations. Theoretical connections to the report have been gathered through interviews, literature references and a questionnaire survey. The collection consists of two pieces of furniture, which are suitable for a young person moving into his first home from his parents. The report is supplemented with my own reflections and analyzes.

The central focus of my thesis is the symbolism of money and the power it holds in the Riau archipelago and Batam of Indonesia to affect the nature of social relationships. These social relationships in turn affect the different forms of exchange that take place in the archipelago. In particular, I am exploring the meaning and moral implications of monetary and commercial exchanges in contrast to exchanges of other kinds that take place between the Orang Suku Laut and other Malay and non-Malay communities. The Orang Suku Laut are regarded as the Orang asli Melayu (indigenous Malays) of Riau. Yet in the interaction between the Malays and Orang Suku Laut, there exists much fear between them with constant accusations of being poisoned and harmed by one and the other through practices of magic and witchcraft. This stems from the Malays' perception of the Orang Suku Laut as a "dangerous, dirty and unprogressive people. " The Orang Suku Laut are regarded as preferring a life of nomadism, and one without a religious orientation towards Islam, as opposed to a life of sedentism guided by the Islamic religion. This thesis explores how this self and other perceptions which have shaped the image of the Orang Suku Laut, have become enmeshed in the exchange economy of the Orang Suku Laut and the Malays.

This project seeks to expand Asian American studies and Asian North American studies to the Caribbean/South America by examining works of SKY Lee, Maxine Hong Kingston and Jan Shinebourne. I argue that these writers represent Chinese diasporic experiences by reconstructing Chinese immigration history to the Americas. Although different racial constitutions and different cultural and historical specificities occasion the racializations of the Chinese in these regions, the colonial and neocolonial powers deploy similar mechanism for racializations and cultural politics that favors the dominant. These writers’ evocation of the nomadic female subjectivity that traverses the multiple and shifting borderlands and contact zones in their narratives offers a comparative perspective on the construction of ethnic female identity across the Americas and leads to a critique of the function of (neo)colonial power in identity and social formation in the Americas. Engaging in a hemispheric study of the Chinese immigration to the Americas, this project also contributes to recent scholarship on diasporic studies as it challenges the conventional categorization of global diasporas, specifically Chinese diaspora as diaspora of trade, and destabilizes the homeland/hostland binary with an account of the secondary migrations within the Americas. Drawing on recent scholarship on diasporic, hemispheric and women’s studies, and global Asian immigration, the Introduction outlines the methodology of the project. Chapter one examines Lee’s "Disappearing Moon Café," arguing that in this family saga Lee repoliticizes the marginalization of the Chinese by exploring the relationship between Chinese and American Indians against the broad racial relationships in Canada. Chapter two reexamines autobiography as a genre and contends that Kingston documents anti-Chinese U.S. immigration history in "The Woman Warrior" and "China Men" by narrating her family genealogy, which mirrors the collective history of Chinese immigration to the Americas. Chapter three focuses on Shinebourne’s representations of creolized Chinese experiences in "The Last English Plantation" and "Timepiece" against the background of Afro- and Indo-Guyanese conflicts in colonial Guyana. While Lee and Kingston foster transpacific dialogues, Shinebourne’s works depict the intersecting experiences of Chinese, East Indian and African diasporas. Her works foreground the historical and political connection of Asian indentureship with African slavery as an alternative labor source for the colonial economy in the Caribbean and Latin America and hence make evident the extension of European Atlantic system to the Pacific

What is home? Is it simply a place, or is it something more than that? What is the nature of home for truck drivers? Where does it occur, and how do they create and conceptualize it? I examine the literature on home, concluding that home is not a place but rather a relationship that occurs between an individual and a place. I then draw upon autoethnographic research to communicate how truck drivers conceptualize and create home.

The important historical role of pastoral nomads in Mesopotamia stands in stark contrast to the dearth of archaeological data on pastoral nomadic groups of any pre-modern period. Archaeological models neglect not just a significant segment of past populations; they also lack data on a substantial portion of the past food and textile production systems. Historical records and excavation have demonstrated that the resilience of Mesopotamian economy depended in part on pastoralism, but archaeologists know very little about the long-term management of the pastoral landscapes beyond core agricultural areas. This study examines empirical evidence for pastoral nomadic modes of inhabiting and transforming the landscape over the last 500 years in the upland fringes of the Upper Tigris River Valley in southeastern Turkey. Four seasons of archaeological survey mapped diachronic patterns in pastoral nomadic winter land-use, including patterns of campsites and spatially associated landscape features such as cisterns, corrals, caves, cairns, and check dams. Ethnographic and historical data as well as satellite imagery aided in archaeological interpretation. Three main conclusions about pastoral nomads are drawn from the characteristics and spatial distributions of the surveyed features. 1) Pastoral nomads altered their local landscapes for the purposes of sheltering humans and animals, collecting water, and improving pastures. Areas surrounding campsites contained abundant evidence of landscape management and capital investments in the herding potential of the area. 2) These investments were fixed, re-usable, and encouraged seasonal re-inhabitation of certain areas. Over time, these features became “landscape anchors”—geographic foci that structured the spatial organization of local landscapes. 3) The topographical position of domestic and herding features would have resulted in vertical daily movement patterns for humans and animals. These results force a reassessment of widely-held assumptions about the invisibility of campsites and the role of pastoral nomads in the transformation of Near Eastern landscapes. Although limited in time and space, this study presents grounds for optimism for a robust landscape archaeology of pastoral nomads. Intensive surveys, targeted excavations, and radiometric dating programs have enormous potential to provide more complex diachronic understandings of pastoral nomadic land-use strategies, sustainability, quotidian movement, and senses of place. / Anthropology

My essay is an examination of the poet Mina Loy and two poems that are essential in her authorship, these poems also represents a thematic entrance to Loys life and literary concepts. On the basis of Gunnar Harding preface and translation of selected poems from the collection Lunar Baedeker, I have chosen to look further at the poems Lunar Baedeker and Songs to Joanne, poems that accommodate contexts of an esthetical and linguistic complexion. Using terminology from the philosopher Gilles Deleuze as method for analysis, enabling an examination which proceeds from the concepts of nomadism, deterritorialization and line of flight. In the consideration of Loys modernistic and woman –becoming, a situational and relational context is introduced which includes references to feminism, cosmopolitism, futurism, modernism, Dadaism as well as to acquaintances of Gertrude Stein, Djuna Barnes, F.T. Marinetti and Isadora Duncan. My examination of Loys “Baedeker” describes a travel guide which turns out to be disorientation in the spatial and temporal, through history and tradition, a guide that’s devoted to the form and the artistic autonomy. A map over the modernistic landscape, in a contemporary and in a subject comprehension that is drifting. Through the abandonment of a representative parlance and a by evolving it through its line of flight, Loy calls for a development of the language and for an altered state of mind.

Orientador: Silvio Donizetty de Oliveira Gallo / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-13T20:18:20Z (GMT). No. of bitstreams: 1 Silva_GlauciaMariaFigueiredo_D.pdf: 7570882 bytes, checksum: b868440f1dec920cdaf5c0b0482e154c (MD5) Previous issue date: 2009 / Resumo: O objetivo deste trabalho é o de recolocar a problemática da identidade dos Pedagogos e da Pedagogia na contemporaneidade, através de outras bases analíticas. Trata-se de uma metodologia investigativa, reflexiva, conceitual e imanente, a partir das filosofias de Gilles Deleuze e Félix Guattari, e, mesmo sendo desenvolvida majoritariamente apoiada na teoria referida, não desconsidera a natureza prática do tema. Na obra Diferença e Repetição, Deleuze faz uma radical crítica à Filosofia da Representação, ou seja, o solo em que surge e se fixa a Identidade, tanto em seu sentido clássico, como em suas derivações contemporâneas. Para defender sua tese acerca da manifestação da Diferença em seu estado puro, Deleuze perverte e ataca todas e quaisquer formas de submissão do diferencial pela representação. Nesse contexto, a identidade, aqui, é abordada em perpétua relação com a Diferença. Ao utilizar a via da Imagem para confirmar esta relação Identidade-Diferença, constata-se que não se revelam mais Identidades em seu sentido estrito, mas produzem-se Imagens Identitárias em cada um dos territórios que vão efetuar a 'captura idêntido-imagética' da Pedagogia e seus profissionais. Nesses mesmos territórios, também são traçadas Linhas de Fuga que permitem, então, a dinâmica de desterritorialização dos elementos em voga. A partir das produções criativas e criadoras dessas fugas, surgem os traçados nômades, que ensejam à Pedagogia não somente a potência intensiva de uma Geopedagogia, como também a força de suas expressões singularmente experienciais. Destas duas forças-potências provêm dois elementos fundamentais nesta dinâmica cartográfica: os elementos variantes advindos do caos da Pedagogia, qual sejam, as ensinagens cotidianas, e seu elemento complementar, o acontecimento do aprendizar. Ambas as particularidades experienciantes surgem de uma Pedagogia em seu estado minoritário, pois advêm de desejos coletivos que estarão em conformidade com a presença de um Pedagogocelibatário em ação. / Abstract: The object of this study is to relocate the problematic of teacher/pedagogue and Pedagogy identity in the contemporary times, according to the latest analytical basis. Na investigative, reflexive, conceptual and immanent methodology will be used, based on the philosophy of Gilles Deleuze and Félix Guattari, and it does not disconsider the practical nature of the theme, even when developed in the majoritarian way. In Difference and Repetition, Deleuze radically criticizes the Philosophy of Representation, the grounds for the growth and the establishment of Identity, in its classical sense and in its contemporary derivations. In order to prove his ideas on the manifestation of Difference in its pure state, Deleuze perverts and attacks each and every form of submission of the differential to representation. In this context, identity is considered in constant relation to Difference. When Images are taken to confirm this relation between Identity-Difference, Identities are no longer revealed in their strict meanings, but Identitary Images are produced in each of the territories that are going to undertake the identity-imagetic captures of Pedagogy and the professionals involved with it. In these territories, Lines of Flight are traced, and these provoke the dynamics of desterritorialization of elements in place. In these creative and creating scapes the nomadic traces take place, and they give Pedagogy not only the Intensity potency of Geopedagogy, but also the strength of expressions that are singularly experiential. These two strengths/potencies come out of two basic foundations of a dynamic mapping: variable elements from the chaos of Pedagogy, or its regular teachings, and its matching element, the event of apprentice-learning. Both are experiential features, and they take place in Pedagogy in a minority state, for they come from collective desires which are in conformity with the presence of a celibate-pedagogue in action. / Doutorado / Doutor em Educação

Approximately 200 people, mostly Dukhas of Tuvan ancestry, live nomadically with reindeer, horses, and dogs as ‘Tsaatans’ in the taiga of northern Mongolia. How do they effectively realize their livelihoods? Does qualifying corporeal manners, or bearings, in which livelihood practices are performed in the moments of actualization offer insight into ways in which longer-term decision-making processes like nomadic settlement and livestock management are embodied? Informed by a phenomenological approach in anthropology during nearly four months of cooperative co-habitation with Tsaatan mentors, I argue that Tsaatans effectively realize livelihood practices as they cheerfully embody poised improvisation and acrobatics in both skillful discernment and movement. Simultaneously anticipating and performing diverse tasks in playful cooperation with friends, family and other animals along nomadic lifestyles in a wilderness habitat involves persistent, sensory-rich, versatile manipulation of environmental materials, as well as extensive geographic knowledge and frequent experiences of risk in remote, rugged terrain and powerful meteorological conditions impossible to completely avoid. These lifestyles catalyze the development of quick-witted and materially sensitive resilience with which people are capable of corresponding with beings, materials, and situations, and thereby of continuing to develop ancestral traditions of reindeer husbandry in a rapidly changing social, economic, technological and geo-political context.

In the Ugandan context, the Karamojong are the most well-known pastoralists and the ones most likely to be presented by government and development actors as a “problem in need of a solution”. The author identifies a gap existing between empirical research indicating the need for creative solutions to the “pastoralist dilemma” and the legal and policy frameworks governing the lives of Karamojong in Uganda. The emphasis of the study is on the rights of the Karamojong to collective ownership of property (land) as well as the right to culture in a development context. Although these rights are provided for in international and regional human rights law, such instruments are of general application and make no specific reference to protection of pastoralists. Without specific legislation, the rights of Ugandan pastoralists are insufficiently implemented at national level. The author argues that the provision of proper legal protection to pastoralist communities is a crucial step in ensuring their survival as people. / A dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Prof Nico Steytler, University of Western Cape, South Africa. / LLM Dissertation (Human Rights and Democratisation in Africa -- University of Pretoria, 2009. / http://www.chr.up.ac.za/ / Centre for Human Rights / LLM