Orientador: Áurea Maria Guimarães / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-24T06:31:27Z (GMT). No. of bitstreams: 1 Campos_MariaTeresadeArruda_D.pdf: 2281862 bytes, checksum: d6df9c5877324bbc71e5bc13ef5778e9 (MD5) Previous issue date: 2013 / Resumo: Este trabalho pretende trazer para a cena de discussão algumas formas de provocar o riso que se baseiam na desqualificação do Outro, colocando-o sempre como inferior. A partir do relato de jovens negros e gays, realizou-se uma transcriação, com a elaboração de um texto em formato teatral em que as falas e as piadas racistas se apresentam. As piadas estão presentes em programas de humor na televisão e nos teatros nos espetáculos stand up. A discussão sobre de quê rimos? instiga a pensar nos microfascismos que estão sendo criados e se presentificam como formas silenciosas de racismo contra pessoas que, pelas suas diferenças, pela estranheza que provocam, são desqualificadas. No contexto do trabalho, Nietzsche e Foucault são visitados, em busca de inspiração para refletir acerca da história do presente. / Abstract: This paper aims to bring to the scene of discussion some forms of instigating the laugh, which are based in disqualification of the Other, putting him/her always as inferior. According to the report of young African Americans and gays, it was made a transcript with the elaboration of a text in a theatrical format in which the speeches and the racist jokes are present. The jokes are present in humor television programs and in theaters in stand up performances. The discussion about "what do we laugh of?" instigates to think of the microfascisms that are being created and are presented as silent forms of racism against people who, by their differences, by the surprise that they provoke, are disqualified. In the job context, Nietzsche and Foucault are visited, searching for inspiration to reflect about the history of present time. / Doutorado / Ensino e Práticas Culturais / Doutora em Educação

In Canada, nursing education and practice are enacted in the context of a white settler nation-state. As part of their mandates, nursing schools uphold concepts such as multiculturalism, equity, and diversity; however, studies in North America reflect that the reality contradicts these directives and suggest that nursing schools are hegemonic white spaces. This study challenges this white hegemony through the gaze of racialized nurses. Through in-depth interviews, ten self-identified racialized nurses shared narratives looking back at their experiences in nursing school, and their accounts indicate how they faced the complexities of learning within environments where systemic racism is enacted. Using a women of colour feminist approach, this study asked the following question: What are the experiences of racialized nurses in nursing education programs in Canada? Intersectional analysis was used to examine and address the multiplicity of experiences that emerged from the interviews. Racialized nurses’ narratives reveal complex experiences with the following prevailing themes: Othering, the white gaze, navigating white spaces, accent as marker, always proving myself, and racism impacting health. Beyond racism, participants’ experiences were also affected by the intersection with other markers of difference while in nursing school, such as gender, religion, class, and age. Participants identified that they were seen through a white gaze while in nursing school and engaged with this study as an opportunity to challenge and resist the systemic structures of racism they encountered. The findings point to the reality that nursing schools are permeated by systemic structures of white privilege and racism, due to a legacy of colonialism and imperialism, and those structures have a severe impact on racialized students. Furthermore, this study indicates the need for critical evaluations of nursing schools, and to challenge the enactment and maintenance of racist practices of exclusion and marginalization of racialized students. / Graduate / 2019-04-19

This article explores trans*versal connections between transness, blackness, and the animal. Drawn from the conceptual vocabulary of cultural theorist Felix Guattari, this article argues that the central purpose of transversality is to create linkages between previously unexplored singularities in a field, and then to create connections in other conceptual topographies at different levels of discursivity. The article advances an extension of Guattari's transversal into a more capacious concept of the trans*versal, to analyze the #blacklivesmatter and #blacktranslivematter movements that draw on critical animal studies to reveal ways that species hierarchies are always present in processes of racialization that allow some lives to matter more, or less, than others.

The thesis is divided into nine separate chapters. In the first chapter, I focused on the aftermath of the First World War. Shortly after the cessation of fighting, representatives of the powers involved met in France to establish responsibility for the outbreak of the global conflict. The Treaty of Versailles imposed high financial reparations on Germany and also stipulated a reduction of the German army and, last but not least, the removal of a part of the German territory. The second and third chapters are devoted to postwar developments in Germany. After the war, Germany became a republic, namely a democratic republic. The Weimar Republic even had one of the most democratic constitutions in Europe. From its establishment, the republic was facing hardly surmountable difficulties in the field of internal politics, economy and later finance. It is therefore no wonder that the citizens, disappointed in democracy, heeded the positively sounding mottos of the National Socialists on the eradication of unemployment and the improvement of living standards for all. I have divided the era of Hitler's Germany into three periods in terms of taking antisemitic measures for the purposes of better orientation in the text. In the first period, the Nazis focused primarily on the elimination of the Jews (with some...

No description available.

With increased Islamophobia across Europe, White Danish citizens' mistrust of Danish Muslim minorities has partially been focused on private schools with large Muslim populations. Politicians who argue for the increased regulation of private schools rely on the narrative that these schools foster a parallel society by preventing students from becoming fully integrated into society as a 'democratic citizen.' In this dissertation, I respond to these critiques by drawing on a year of fieldwork at a private high school founded by Turkish parents in Copenhagen, Denmark. Narratives from the school's students and parents illuminate not only why some parents choose private schools for their children but also how schooling influences the students' subject positions and their ability to navigate public space. Specifically, I argue that rather than produce a parallel society, private schools operate as what Gillian Rose (1993) calls a 'paradoxical space,' wherein subjects can position themselves as both the center and the margin. By allowing students the space to form their identity as a majority, they are empowered to grow up and engage society differently than those who have grown up with constant reminders of their minority status. In making this argument, I show how geographers can contribute to the growing use of intersectionality within the social sciences. I also point to the importance of space when unpacking how multiple axes of social division are in play, including how space produces different forms of inequality, and what this says about social structures of power in Denmark.

This masters’ thesis is a case study using an antiracist methodology and critical discourse analysis to analyze a popular blog, ‘Stuff White People Like’ and asks the main research question: How is whiteness represented and understood in the satirical blog, ‘Stuff White People Like’? Grounded in theories of representation, discourse, myth and racialization, the thesis looks at two posts, “#1 Coffee” and “#92 Book Deals” and their user comments to investigate the ways whiteness is defined, understood, produced and negotiated. The blog and the comments reveal important discussions of knowledge production strategies of racialization and racism in popular media. Specifically, these negotiations expose three major registers of whiteness that are continually enacted within the discourses of the blog and the comments. These registers encompass understandings of whiteness as biological superiority and heritage; defining whiteness as a performance of privilege; and whiteness as an enactment of dominance and oppression. Sites of antiracist educational pedagogy are also discussed within this study to reveal the importance of investigating everyday discourses and understandings of race for the future.

I use Heidegger’s Being and Time to understand and critique racial discourse, but to also determine Heidegger’s reach into issues like racial identity. I start by examining how his introductory statements in Being and Time on the term “existentiell” suggest a path towards a conception of identity. I then go into how a racial identity could, through his terminology, be conceived as what I call a “fear existentiell.” I demonstrate how society assists the individual in maintaining a racialized existence that is embedded in fear. I move toward an examination of Heidegger’s three concepts of death to demonstrate how two of these death concepts (verenden and ableben) are often attached to a racial identity through racial discourse. I move into a discussion that relies on W.E.B. Du Bois’s conception of the black American as a problem for America and, using his seminal question, “How does it feel to be a problem?” I show that the individual’s existence, as discussed in Heidegger, becomes a problem for itself through the racial discourse about its identity. I call this “Being-a-problem.” At first, I discuss it as inauthentic, as it is driven by social fear and generalized discussions about racial identity; however, I later demonstrate how it can move from inauthentic Being-a-problem to authentic Being-a-problem. I end with an analysis of racial discourse, showing that it exemplifies what I call, “race reports,” which are comprised of reports about the individual’s racial identity that conceal a person’s potential for authenticity.

Aim: To access the level of racial incidents and coaching on anti-racism in football Sweden. Method: A qualitative interview was done with six coaches in different regions in Sweden. A base of eight main questions on three themes were asked – About you, Racism in football Sweden, and Working against racism in football. Interviews were semi-structured, done orally and recorded. The transcriptions were then thematically analysed. Results: The coaches expressed that the players both young and old are exposed to racial incidents, both on and off the field. Racism is manifested in jargon from diverse areas, from spectators including parents, other coaches, or referees. Coach training programmes do not have any programmes on racism. Conclusion: Racism does exist in all levels of Swedish football with a tendency to lesser incidents in junior levels. Coaches have almost non-existent training in anti-racist strategies and problems are solved ad hoc. There is a need for a structure to address this issue, both at club and federation level.

No description available.