For over a century there has been a large ongoing migration from Newfoundland to other parts of Canada and the US. Between 1971 and 1998 alone, net out-migration amounted to 20% of the province’s population. This exodus has become a significant part of Newfoundland culture. While many literary critics, writers, and sociologists have referred to Newfoundland out-migration as a “diaspora,” few have examined the theoretical implications of applying this emotionally charged term to a predominantly white, economically motivated, inter-provincial movement. My dissertation addresses these issues, ultimately arguing that “diaspora” is an appropriate and helpful term to describe Newfoundland out-migration and its literature, because it connotes the painful displacement of a group that continues to identify with each other and with the homeland. I argue that considering Newfoundland a “diaspora” also provides a useful contribution to theoretical work on diaspora, because it reveals the ways in which labour movements and intra-national migrations can be meaningfully considered diasporic. It also rejects the Canadian tendency to conflate diaspora with racialized subjectivities, a tendency that problematically posits racialized Others as always from elsewhere, and that threatens to refigure experiences of racism as a problem of integration rather than of systemic, institutionalized racism. I examine several important literary works of the Newfoundland diaspora, including the poetry of E.J. Pratt and Carl Leggo, the drama of David French, the fiction of Donna Morrissey and Wayne Johnston, and the memoirs of Helen M. Buss/ Margaret Clarke and David Macfarlane. These works also become the sites of a broader inquiry into several theoretical flashpoints, including diasporic authenticity, nostalgia, nationalism, race and whiteness, and ethnicity. I show that diasporic Newfoundlanders’ identifications involve a complex, self-reflexive, postmodern negotiation between the sometimes contradictory conditions of white privilege, cultural marginalization, and national and regional appropriations. Through these negotiations they both construct imagined literary communities, and problematize Newfoundland’s place within Canadian culture and a globalized world.

This research paper examines the role of the souvenir in terms of social relations and notions of self-identity and/or autobiography. Many types of souvenir objects (commercial and non-commercial) are explored as being agents that participate in the construction of identity. Commodity fetishism, nostalgia and fetishism are examined as key elements that define the social relations surrounding the souvenir. The notion of home and family is also explored as a fundamental aspect of how identity is constructed.

Thesis (M.F.A)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on March 28, 2008) Includes bibliographical references.

Thesis (Ph. D.)--Ohio State University, 2007. / Full text release at OhioLINK's ETD Center delayed at author's request

Thesis (M.A.)--Ohio University, June, 2008. / Title from PDF t.p. Includes bibliographical references.

Thesis (Ph. D.)--University of Washington, 2006. / Vita. Includes bibliographical references (leaves 308-323).

Thesis (Ph.D.)--Ohio University, August, 2006. / Includes bibliographical references (leaves 252-261)

Thesis (Ph.D.) -- University of Maryland, College Park, 2007. / Thesis research directed by Dept. of Philosophy. Originally produced as a documentary film in 2007. Includes trailer (4 min.). Booklet includes a preface, explanatory text, discussion questions, suggested reading, and a bibliography. Appendix 1 concerns the film; it includes a scene-by-scene synopsis, song lyrics (in Spanish & English), and a transcript of the film (in Spanish, with a side-by-side transcript of the English subtitles).

Emerald is a short animated film that merges three techniques within its narrative: 3D computer animation, 2D hand-drawn animation and live-action HD video. Additionally, the beginning and end credits include two more: 2-D computer animation in Flash and 16mm film cut-out animation shot on an Oxberry stand. Each of the three main techniques is personified by a character in the narrative and represents a particular space with different connotations about new and old media.

Submitted by Chaylane Marques (chaylane.marques@ufpe.br) on 2015-03-04T19:12:55Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação - Isabelle Barros.pdf: 850420 bytes, checksum: e0a0eeb6a63414e076d030c95ab79700 (MD5) / Made available in DSpace on 2015-03-04T19:12:55Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação - Isabelle Barros.pdf: 850420 bytes, checksum: e0a0eeb6a63414e076d030c95ab79700 (MD5) Previous issue date: 2013-03-25 / FACEPE / A partir da década de 70 do século XX, o Carnaval de Pernambuco passou a registrar o surgimento de novos blocos mistos, que tinham como objetivo resgatar os folguedos carnavalescos que animaram a classe média do Recife durante a primeira metade do século passado, antes de caírem no ostracismo, na década de 50. O objetivo do presente trabalho é discutir de que forma as noções de tradição e nostalgia são utilizadas por esses blocos para legitimar sua existência no presente. Para isso, tomamos como referência o Bloco da Saudade. Criado em 1973 e sediado na capital pernambucana, ele foi o primeiro a propor o resgate do modelo utilizado pelos blocos carnavalescos mistos. Sua atuação inspirou, em maior ou menor grau, o surgimento de dezenas de agremiações nos mesmos moldes ao longo dos anos 80, 90 e 2000. Para atingirmos essa meta, dividimos a dissertação em três capítulos. O primeiro contém uma contextualização histórica do Carnaval pernambucano e do contexto que permitiu o surgimento do Bloco da Saudade. O segundo capítulo engloba a análise textual e sonora das canções que embalam a agremiação. Na terceira parte, por fim, são detalhadas as estratégias do Bloco da Saudade para granjear valor simbólico no presente, focando principalmente seus mecanismos de validação social a partir das relações de classe e poder entre a agremiação e a sociedade local.