This historical narrative examined the impact of institutional and individual racism during the Post Civil Rights Era by analyzing the life and work of minister, businessman, and educator, Reverend Harry H. Singleton, II of Horry County. South Carolina. Special attention was given to Singleton’s role in the integration of Horry County Public Schools. the Conway High School football boycott, and his work as a civil rights leader with the National Association for the Advancement of Colored People (NAACP). Further, incidents in Singleton’s life and career as a civil rights activist reflect the legal support of district courts in South Carolina. particularly in the case of Harry H. Singleton v. Horry County Board of Education. Based on the research, Singleton’s life is reflective of an African-American leader whose contributions to race relations on the grassroots level was indicative of his life experiences growing up in Edgefield. South Carolina and his commitment to correcting racism in Horry County, South Carolina from 1965 to 2005.

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Residential schools for Aboriginal children were a primary site of negotiations between Indigenous and Non-Indigenous subjects. These schools, and the records of peoples who occupied them, provide opportunities to better understand colonialism in British Columbia. Residential schools were places created to transform Aboriginal children, through assimilation, into a modernizing and colonial society. They are simultaneously places that offer access to Indigenous articulations of self and Indigeneity, expressions of resistance, and exertions of agency. Cultural products created by children in residential schools, particularly creative art products, allow us to visualize and understand Indigenous response to and evasions of colonial education. When taken together with Aboriginal peoples’ testimonies about the residential school experience, and with colonial records of the schools’ intents, children’s creative materials and expressions allow some access to the complex places that constituted the cultural geography of colonialism in British Columbia. / Thesis (Ph.D, Geography) -- Queen's University, 2007-09-28 12:31:18.229

As an anarchist and a Muslim, I have witnessed troubled times as a result of extreme divisions that exist between these two identities and communities. To minimize these divisions, I argue for an anti-capitalist and anti-authoritarian Islam, an ‘anarca-Islam’, that disrupts two commonly held beliefs: one, that Islam is necessarily authoritarian and capitalist; two, that anarchism is necessarily anti-religious. From this position I offer ‘anarca-Islam’ which I believe can help open-minded (non-essentialist/non-dogmatic) Muslims and anarchists to better understand each other, and therefore to more effectively collaborate in the context of what Richard JF Day has called the ’newest’ social movements. / Thesis (Master, Sociology) -- Queen's University, 2009-09-08 12:11:39.996

Brick Lane has stimulated a wide range of debates regarding Monica Ali's portrayal of the inhabitants of the area from which the novel has taken its title. This essay claims that assimilation is the key theme of the novel, and that the desire to achieve it is represented most strongly in the character of Chanu. The latter's primary goal is to assimilate himself into the English society in which he now lives. In order to demonstrate just how complex this assimilation process is, Chanu is discussed in relation to society's influence on him and four concepts of post colonial theory, namely double consciousness, unhomeliness, mimicry and hybridity.

This study examines the socialist project in Mozambique under the political party Frente de Libertação de Moçambique or Mozambique Liberation Front (FRELIMO) from the time of independence in 1975 to the end of its 15-year war with Mozambique National Resistance (MNR/RENAMO) in 1994. After achieving independence from a brutal and obstinate system of Portuguese colonialism in 1975, the chief organization that led the anti-colonial struggle, FRELIMO began a process of creating a socialist-oriented modern nation, modelled on existing examples worldwide. Facing widespread hardship and seemingly insurmountable challenges as well as crumbling communist regimes elsewhere in the world, FRELIMO’s efforts however, soon came to end in the late 1980s. This thesis critically engages the factors that led to the failure of the development of socialism in Mozambique with particular focus on the way that historians and scholars have understood such factors. Combining a review of the existing historiographical literature on the topic as well as data drawn from primary sources from the historical events under study, the aim of the research is to provide an alternative understanding of the collapse of this much-touted and widely observed period of transition for this southeast African country. The thesis suggests re-conceptualizing the notion of single-state self-sufficient socialism as conceived of by FRELIMO, particularly in nations historically subjugated to colonialism and more recently the dictates of international capital, and in doing so also contends that a number of key elements of socialist theories of development have been overlooked in the process. In the context of a recent global economic recession and the seeming deterioration of state authority in the face of globalization, it is necessary to examine the confluence of historical paths that led to the current situation and in this sense the thesis will contribute another view of these histories.

Master of Arts / Department of English / Katherine Karlin / Fintan O’Toole proposes that Irish modernist writers could afford to be “opaque, allusive, densely textured” (410). Contrastingly, he posits that contemporary Irish writers, who engage in the simple ritual of words, believe that “the accumulation of potent and precise detail, if it is sufficiently thoroughly imagined, will call the universe into being” (412). The later microcosmic approach to storytelling has the power to speak to the same philosophical ideas, falling away from “the high ambition of Irish modernism” (412). “Roinnt Scéalta: Some Stories about Irish People” examines financial globalization and social progress in Ireland through careful observation of daily life, simple fragments of Irish characters’ lives, stripped-down to small moments that stand for larger public truths: Irish wives still want holidays to Europe, Irish men still wish to gamble and be independent of authority in their work, young adults still emigrate to America. Yet there are new truths: Black children speak Irish in Gael scoils, children of Polish and Chinese immigrants play hurling and Gaelic football in Croke Park, and African men set up window-washing services in small Irish towns. These stories evoke the voices of the displaced to convey the ways in which Ireland is shifting, socially and economically: Frank has lost his job as a painter, and the strain it causes on his marriage forces him into a job for a large corporation; Peo, having demolished his way through Dublin to pave space for apartments he could never afford and businesses he would never patron, finds work providing simple comfort to Buffalo, who is at the mercy of state-supported healthcare and monthly welfare checks; Iarla is convinced by Seán that moving to America will remedy his sense of deflation toward the Irish job market. While the progression of social norms is queried in these stories, they still reinforce and embody many of the sweeping generalizations associated with Irish fiction. This collection delves into the minds and morals of the displaced Irish working class, focusing oftentimes on the pub and the inner-workings of local, social politics in a fictional small town on the skirt of Dublin’s southside.

This thesis explores the ability of poetry to articulate political critique in Post-Apartheid South Africa. The aim of the project is to evaluate the extent to which poetry provides criticism of a contemporary political climate marked by government corruption, rising social inequality and widespread immiseration. I argue that both ‘poetry’ and ‘post-Apartheid’ are developing and contested concepts that acquire meaning in concrete circumstances and continue to take on fresh resonance in South Africa today. I contend that poetry does not passively reflect historical circumstances nor docilely take its place in a post-Apartheid political climate. Instead, it actively engages with the milieu within which it finds itself and contributes in a meaningful way to our understanding of what the post-Apartheid era actually means. My study focuses on six poets who represent the innovative and politically charged character of post-Apartheid poetry. The writers I choose to examine are Ari Sitas, Seitlhamo Motsapi, Lesego Rampolokeng, Mxolisi Nyezwa, Vonani Bila, and Angifi Dladla. All of these poets lived through Apartheid and were young, or of middle age, at the dawn of liberation. Eager and able citizens willing to build a new democracy, these artists have been bitterly disappointed by the African National Congress’s abandonment of South Africa’s black majority. The poets in question have set about bearing witness to unrelenting social ills through drawing upon the dynamism of poetry in order to rejuvenate public language, dialogue and debate. Confronted with the over-simplification of information in an epoch of late-capitalism, the poets in this thesis seek to revitalise language, through innovative use of form, in order to fashion new perceptions of the world in which they live. All of the writers in this thesis have been involved in politics or activism and make a point of incorporating these real world experiences into their work. Thus, Sitas invokes worker chants from his time spent in Durban’s labour movement and Dladla remains fascinated by the Gauteng prisons where he has taught creative writing. The poetry I examine is moulded by the active public life of its writers and in turn seeks to participate in a wider world. In this line of thought, many of these poets have started their own literary journals and publishing initiatives, often with strong ties to social justice movements and grass-roots communities. Here, one can mention Nyezwa’s development of the English/isiXhosa multicultural arts journal Kotaz in the Eastern Cape and Bila’s Timbila publishing in the Limpopo province. Through autonomous methods of poetic production and distribution, poets are able to create spaces in which non-commercial and potentially revolutionary art can be heard. My doctorate spotlights the artistic and political victories of a pioneering group of poets, who are little known both locally and abroad. My research underscores the politically critical qualities of poetic form and thus has resonance beyond a narrowly South African context. Indeed, I believe my PhD can contribute in a valuable way to debates pertaining to the social relevance of poetry in the world today.

This study aims to investigate and analyse certain aspects regarding the current condition of the Philippines. Both of its culture and its polities, approached within perspectives of historical epochs of colonialism and its aftermaths regarding post-colonial discourse. The contemporary society of the Philippines has been deeply imprinted by its colonial legacies and left a profound mark on its culture, tradition and the development of its politics both from the institutional perspectives and international context. This project aims to confront some of the structural roots and causes that contribute to its national crisis such as mass poverty and the persisting oppression that permeates within the society of the Philippines, regarding its national identity and its global status as a former colony under western powers. The context of this project is about the enduring and uneasy relationship between the Philippines and the former western hegemonic powers, Spain in the late 15th century and the United States in the early 19th century, that have assumed territorial border in the archipelago. In which it has subsequently determined and consolidated, however constrained and inescapable, many of the historical, cultural and political formations that have influenced developmental trajectories in the Philippines Society.

In the span of one hundred years, the Borana pastoralist communities of Northern Kenya experienced relative changes and transformation in their social, political and economic life. During their almost seven decades rule (1890-1963), the British introduced a number of policies to facilitate political control and economic exploitation. In the subsequent three decades after independence (1963-1990), the Kenyan government also introduced social and economic policies to enable the integration of the pastoral economy into that of the nation. Although the policies under both regimes affected the life of the Borana, they neither led to a complete end to Borana nomadic pastoralism, nor did they bring the Borana too close to the center. The Borana responded to the policies innovatively neither totally rejecting them nor wholly incorporating them. This dissertation examines the social and economic impact of colonial and postcolonial state polices from the 1890s to the 1990s on the Borana. The study emphasizes how the Borana responded to the strategies through getting formal education, innovation in gender roles, engagaing in modern livestock trade, and migration and settlement in towns to earn cash and pay taxes. Through a critical examination of oral, archival and secondary sources, this dissertation concludes that the Borana were not passive recipients of system imposed on them by both regimes, but they adjusted their social and economic life to new realities that they encountered without totally abandoning their established livelihood. This study concludes that, despite the transformations that have taken place in the last century, pastoralism is still important to the Borana socioeconomic and cultural life. This study's findings suggest that the Borana neither completely rejected changes in their situation nor whole-heartedly incorporated them. They used patterns of accommodation and adaptation to balance their traditional ways of life with that of the new world to deal with internal and external forces of disruption. This has implications for post-colonial scholarship as well as Kenyan policymakers who have been dealing with recent political and social reforms.