Thesis (MA (VA))--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study offers a critical exploration of the ways in which Jean Baudrillard’s theory of the simulacrum is ‘true’ or viable as a theory of representation in contemporary visual culture, with particular reference to digital imaging technologies. Using a selection of images and texts dating from the Renaissance to present day, I trace issues of subjectivity and self-reflexivity in modern image culture, questioning the extent to which digital imaging technology and information substantially departs from the early modern devotion to naturalistic representation (verisimilitude) as a reflection of knowledge and truth in the modern world. I offer a critique of the simulacrum theory that concerns two principle issues: firstly that simulacrum is a strictly self-reflexive operation and not an effect of digital imaging technology as Baudrillard claims; and secondly, that simulacrum necessitates an underlying dualist worldview in order to exist. With reference to the use of metaphor in magical realist texts and visual art, I draw the argument together with a discussion of my own art practice, particularly a body of work that takes Etienne van Heerden’s novel Toorberg (1986) as a starting point. The examples I refer to serve as visual evidence in support of my speculative philosophical argument against hyperreality; that is, how the simulacral nature of metaphor (as operating within a poststructuralist model of the sign) functions a critical aspect of a self-reflexive individual consciousness; and argues for subjectivity itself as inherently bound up in the operation of simulacrum. / AFRIKAANSE OPSOMMING: Hierdie studie is ’n kritiese ondersoek na die wyse waarop Jean Baudrillard se teorie van die simulacrum ‘waar’ of grondig is as ’n teorie van representasie in visuele kultuur, met spesifieke verwysing na digitale beeldtegnologie. ‘n Verskeidenheid beelde en tekste (van die Renaissance tot die moderne era) word betrek ten einde kwessies rondom subjektiwiteit en selfrefleksiwiteit in moderne beeldkultuur te ondersoek. Die mate waarin digitale beeldtegnologie en inligting merkbaar afwyk van ‘n vroeë moderne toegewydheid aan naturalistiese representasie (verisimilitude) as ‘n refleksie van kennis en waarheid in die moderne wêreld, word vervolgens krities ondersoek. Baudrillard se simulacrum-teorie word krities beoordeel: in die eerste plek is die simulacrum ‘n streng selfrefleksiewe proses en nie ‘n effek van digitale beeldtegnologie, soos Baudrillard beweer nie; en tweedens veronderstel, of noodsaak die simulacrum ‘n onderliggende dualistiese wêreldbeeld ten einde geldig verklaar te kan word. Met verwysing na die gebruik van metafoor in magies realistiese tekste en visuele kuns, word die argument saamgevat deur ’n bespreking van my persoonlike kunsprojek, vernaam ’n versameling werk wat Etienne van Heerden se roman Toorberg (1986) as verwysingspunt gebruik. Die voorbeelde waarna ek verwys ondersteun my spekulatiewe filosofiese argument teen hiperrealiteit (hyperreality); hoe die simulakrale (simulacral) aard van metafoor (soos werksaam binne ’n poststrukturalistiese model van die ‘teken’) as ’n kritiese aspek van selfrefleksiewe individuele bewussyn funksioneer. Ek argumenteer vervolgens dat subjektiwiteit sigself inherent deel is van die werking van simulacrum.

Thesis (MEdPsych (Educational Psychology)--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: In this research voyage of discovery, we story the voices of me (the research inquirer), my family and a teacher about our experience with a young woman with Autism Spectrum Disorder – my youngest sister Leyna.1 This is our attempt to give Leyna and (dis)ability a voice. Their voices have been silenced from research for too long. I try to explain a narrative research lens as a foundation for this document – one that views autism not as a disorder, but as a difference that needs to be embraced. People often live their lives according to the problem stories they tell themselves, and do not see the alternative stories that surround them every day. On this voyage I therefore tell our story to document the inspirational experiences that people with autism bring about in the lives of those supporting them. Little research that focuses on alternative stories about autism has been done on a global scale. Moreover, little research has been done on autism specifically in the South African context. This thesis relates the stories of the people involved in caring for my sister with autism. It brings a message of hope and suggests possibilities for future research voyages about autism. 1 Pseudonym / AFRIKAANSE OPSOMMING: In hierdie navorsingsontdekkingsreis vertel ons 'n storie deur verskeie stemme te laat hoor: ek, die navorsingsondersoeker, my gesin en 'n onderwyseres vertel 'n storie oor ons ervaringe met 'n jong vrou met Outisme Spektrum Versteuring – my jongste suster Leyna.2 Hierdie is ons onderneming om vir Leyna en gestremdheid 'n stem te gee. Te veel stemme is al te lank deur navorsing stilgemaak. Ek probeer die narratiewe navorsingslens te verduidelik as 'n grondslag vir hierdie dokument – een wat outisme nie as 'n versteuring sien nie, maar eerder as 'n verskil wat aangegryp en gerespekteer moet word. Mense leef dikwels hul lewens uit op grond van die probleemgesentreerde stories wat hulle aan hulself vertel, en sien nie die alternatiewe stories raak wat hulle daagliks omsluit nie. In hierdie reis vertel ek dus ons storie om die inspirerende ervarings wat mense met outisme in die mense wat hulle ondersteun teweeg bring, te dokumenteer. Min navorsing wat op die alternatiewe stories oor outisme fokus is tot op hede op 'n globale skaal gedoen. Verder is daar nog min navorsing oor outisme spesifiek in die Suid-Afrikaanse konteks gedoen. Hierdie studie vertel die stories van die mense wat betrokke is in die versorging van my suster met outisme. Hiermee word 'n boodskap van hoop gebring en moontlikhede voorgestel vir toekomstige navorsingsreise oor outisme. 2 Skuilnaam is gebruik

紀登斯（Anthony Giddens）在探討社會問題之前首先指出造成現代社會之所以不同於前現代社會的力量，這股力量就是現代性的兩個主要特徵：時空分離和抽離化機制，而且社會學的反思性力量從而也影響了現代社會中個人的行為。另一方面，個人層面的反思性亦決定了個人的生活。本研究借用紀登斯的理論，從現代性與反思性來檢視寫日記此一行為的變異。日記是傳統的行為與媒介，而網路則被視為體現現代性的媒介，網路的虛擬時空、靈肉分離、互動等特性為網路日記書寫者提供一個更為開放的自我認同的工程。本研究發現，網路日記的隱秘性及主權難以掌控，而且網友的閱讀與回應雖然增加了書寫網路日記的意願、甚至使網路日記成為展演的場所，但是卻也可能成為網路日記書寫者的顧忌，反而使網路日記所記載的我有所壓抑。 / Anthony Giddens’ theory indicating reflexivity and modernity which pose separation of time and space and disembedding as two main characters considered the forces triggering the change between traditional and modern society sets the frame of this thesis. Compared to paper-based traditional diary, on-line diary exiting on internet characterized by pesudonymity virtuality and interactivity provides a much more open construction of self-identity. The result of this study discovered that the secrecy and author right are uncontrollable, moreover, the response of on-line-diary-readers enhance, meanwhile worry the willingness of on-line-diary-keeping, as a result, the self-construction work of on-line diary is not as open as it promises.

This doctoral dissertation proposes a fuller, more inclusive account of practice than that which dominates current discourse on organizations, which typically turns upon occupations, professions and jobs as manifestations of publicly recognized roles or functions within organized activity, established as a function of prescribed divisions of labour and the application of skills and techniques, and assumes that people interact in the ways that their assigned roles and functions are planned to work as interrelated parts of a shared task. The approach here is a reflexive process akin to what Lévi-Strauss characterizes as ‘bricolage’, using ready-to-hand materials linking narrative, literature and argument, adding pieces iteratively in an open-ended building process over the course of the dissertation. The reflexive process entails (a) the act of writing narratives (derived from the author’s own management experiences in the private, public and voluntary sectors) so as to produce insights and themes of interest in relation to the broader theme of practice; and (b) readings of certain key works of the literature on organizations and organized activity (including Sarbin and Allen, Denzin, Wiley, Collins, Elias, Mead, Habermas, Stacey and Mintzberg) so as to expose practice-related themes relevant to the construction of an alternative account which proposes the following: (1) Practice in organizations is communicative in nature and entails the enactment of roles. Conventionally, enactment is taken to mean that the role-incumbent meets expectations set by decision-makers and premised on conformity to preset structures within a metaphorical organizational space. In an alternative account of practice, however, enactment can be more accurately framed as a dialectical process of co-emergence of role and organization by virtue of the local social interaction of the persons involved. (2) In active life the mutually-exclusive emergent process and the spatial organizational metaphor necessarily co-exist. Reframing role enactment opens a path to new understanding, such that role enactment and practice thus become problematized in that practitioners can be seen as holding a paradoxical position of some considerable relevance to practice. Today’s predominantly objectivist management thinking primarily stresses accountability for the communicative interaction of others within the organizational space. The reflexive processual approach contests the adequacy and exclusivity of this position, because managing as an emergent practice is more comprehensively communicative and open-ended. (3) The co-presence of both the objectivist and emergent accounts thus requires the manager paradoxically to hold both these views of role and organization at the same time in his or her experiences of managing. As paradox cannot be resolved, it is instead taken up by the manager-practitioner by virtue of the reflexivity central to all processes of communicative interaction. (4) It follows that acknowledging processes of enactment and the centrality of reflexivity in the practice of managing and bringing that to the attention of managers and management educators will enhance how managing sophisticated cooperation is understood and carried out.

This thesis examines my experience of leading leadership development. During the last three years I have been researching my role as Head of Leadership and Organisational Development at the University of Hertfordshire (UH), with a view to making sense of and rethinking leadership and approaches to leadership development more generally. This thesis considers how my own thinking and practice has changed and developed as a consequence of paying attention to and reflecting on personal experience, whilst at the same time locating my sense-making in the broader academic scholarship. Narrative accounts of the significant incidents and interactions that I have participated in during the past three years have been shared verbally with the participants on the programmes that I lead, and explored more extensively in written form with colleagues in the learning community on the Doctorate in Management (DMan) programme at UH, as a means of intensifying my sense-making and its generalisability to a community of engaged enquirers. My research was prompted by disillusionment with the dominant discourse on leadership and leadership development based as it is on theories, frameworks, tools and techniques that privilege a form of autonomous, instrumental rationality and deceptive certainty that did not reflect the social, non-linear, uncertain day-to-day realities faced by me and the managers with whom I worked. In this thesis, I draw on my experiences as a manager, leader of leadership development, and a student of leadership development, to problematise the mainstream managerialist conceptions of leadership and organisation that are now part of the organisational habitus (Bourdieu, 1977) in the UK. The rise and naturalisation of managerialist ideology across the private, public, and charitable sectors in the UK makes it an inordinately difficult perspective to contest without risking some form of exclusion. I contend that my experience of attempting to encourage radical doubt and enquiry rather than the mindless acceptance and application of conventional wisdom contributes to knowledge in the field of leadership and organisational development by providing insight into and an alternative way of thinking about and practising leadership and leadership development. In contesting dominant conceptions, I proffer a more reality congruent alternative to mainstream thought. I draw on the perspective of complex responsive processes of relating (Stacey et al, 2000, Griffin, 2002, Shaw, 2002), critical management studies (Alvesson and Willmott, 1996), social constructionism (Berger et al, 1966), and other thinkers critical of managerialist conceptions of leadership and leadership education (Khurana, 2007) to explore leadership as a social, relational activity where leaders are co-participants, albeit highly influential ones, in the ongoing patterning of relationships that constitute organisation. However, I argue that it is insufficient for management educationalists to snipe critically at managerialism from the sidelines, problematising one perspective and simply replacing it with another (Ford et al, 2007), leaving their participants ill-equipped to navigate the potentially destructive political landscape of day-to-day organisational life. While the dominant discourse on leadership and organisation is flawed, to avoid exclusion managers must still become fluent in the language and practice of managerialism, the ideology that has come to dominate the vast majority of organisational communities in which they find themselves. In this thesis, I argue that it is crucial for managers and leaders of leadership development to engage with a polyphony of perspectives, and develop the reflective and reflexive capacity to continuously explore and answer for themselves the questions who am I, and what am I doing, who are we, and what are we doing?

This paper discusses how I have made an original contribution to the field of family therapy and systemic practice in relation to three themes: the therapeutic relationship; working with emotions in therapy, and self-reflexivity in practice. I track how these three themes have developed in the course of my research and clinical practice between 1983 and 2008 and then go on to show how I have developed these themes into an original 'practical theory' that has broader application to the field of family therapy and systemic consultation. I put forward eight publications, focusing on my two books, 'Death Talk: Conversations with Children and Families' (Fredman, 1997) and 'Transforming Emotion: Conversations in Counselling and Psychotherapy' (Fredman, 2004). I show how my original contributions to the field of family therapy theory and systemic practice take forward the following issues debated in the field in the past ten years: systemic therapy's theorising of the therapeutic relationship; -the use of cybernetics, psychoanalysis and social constructionism in systemic family therapy; -the relationship between modern and postmodern approaches in the field of family therapy; -the relationship between theory and practice.

Ce mémoire propose une analyse du discours et de l’expérience corporelle des adeptes de la scène musicale électronique underground-house de Montréal. Il cherche à contribuer au champ des études sur les formations culturelles expressives contemporaines sur deux axes. Sur le plan méthodologique, cette recherche illustre la portée de l’entretien d’explicitation lorsqu’il s’agit d’accompagner la mise en mots d’impressions sensorielles, d’émotions, de pensées ou d’actions. Combinée à une démarche immersive de longue haleine sur le terrain, cette méthode innovante développée par le chercheur Pierre Vermersch (1994) s’avère ici un outil rigoureux donnant accès à la mémoire incarnée des sujets, laquelle regorge d’informations d’une étonnante précision. Sur le plan ethnographique, cette étude s’intéresse aux nouveaux espaces de solidarité et d’expression balisant l’expérience des Québécois de parents haïtiens issus des classes moyenne et moyenne élevée. Les résultats de cette recherche démontrent, en premier lieu, que l’expérience de la « vibe », expression idiomatique largement utilisée par les acteurs, constitue la clé de voûte maintenant la cohésion entre les représentations, les croyances et les activités corporelles des participants. En deuxième lieu, la scène underground-house se présenterait comme l’expression d’une nouvelle contre-culture en établissant une distance critique avec, d’une part, la « culture hip hop » commerciale et sa représentation médiatique « ghettoïsée » et, d’autre part, l’espace culturel dominant en promouvant une expérience de corps et d’esprit subversive. Cet espace de transmission et de communion inédit propose des modèles de sociabilités nouveaux qui contribuent de manière inusuelle au dialogue interculturel urbain montréalais. / This thesis examines the discourses and embodied experiences of participants from the underground electronic house music scene in Montreal. In this empirical study, I aim to provide a twofold contribution to the field of studies on contemporary expressive cultural formations. First, on the methodological standpoint, this research illustrates the scope of the « explicitation » interview—a method of retrospective introspection developed by French researcher Pierre Vermersch (1994)—in assisting informants in the process of putting sensory impressions, emotions, thoughts or actions into words. Combined with a long-term immersive approach in the field, I argue that this innovative method proved to be a rigorous tool, which allowed participants to access and verbalize embodied memories with unprecedented accuracy. Second, this ethnographic study sheds light on new social spaces of solidarity and expression created by middle and upper middle class Quebecers of Haitian origin. The results of this research show, firstly, that the "vibe"—an idiomatic expression widely used by the househeads to qualify their experience—is a conceptual cornerstone that maintains cohesion between the representations, beliefs and bodily practices of the participants. Secondly, the study demonstrates that this cultural formation stands as a new expression of counter-cultural space, which establishes a critical distance from both the commercialised "hip hop culture" as well as the dominant (mainstream) cultural space by promoting a subversive bodily and spiritual experience. This unique site of transmission and communion creates new models of sociability and contributes in an unusual way to the intercultural urban dialogue in Montreal.

This research builds upon and explores an enigmatic set of experiences which theorists in the Object Relations tradition have characterised as regression to dependence, a return to a primitive, pre-verbal relational process presenting in some clients in psychotherapy. This research is a study of the concept of regression to dependence, its manifestation within the psychotherapy process, and facilitation within the therapeutic relationship. The Psychoanalytic theoretical positions on regression to dependence are explored, together with the Relational/Developmental perspective which recognises regression and its importance within psychotherapy. This exploration seeks to understand the experience of regression to dependence, how regression to dependence can be effectively worked within Integrative Psychotherapy, and makes recommendations for Integrative practitioners and theorists related to effective facilitation of clients, showing how the Relational/Developmental approach can effect repair. The study employs a qualitative methodology. A heuristic study was undertaken in which eleven practicing psychotherapists were interviewed and data was collected via semi-structured interviews. Most participants were interviewed twice, with a view to collecting data on both their personal experience as a client in psychotherapy and also their experiences as practitioners when working with clients who were experiencing regression to dependence. The transcripts from these interviews were analysed for emergent themes. The themes are discussed in the context of and with reference to the Psychoanalytic theoretical position and the Relational/Developmental perspective. An account is offered of how these experiences have come to be understood as recollecting difficulties in early infantile relationships. Reflections are made on the essence and qualities of a therapy that can facilitate regression to dependence in order to promote healing. Recommendations are made for the practice of Integrative Psychotherapy and the training of Integrative Psychotherapists in order to prepare them for this work. These recommendations for therapists include; having sufficient preparation, knowledge and understanding to be able to recognise and work with a regressive process emerging in the client; having an understanding of the need to facilitate this process for some clients; and to be aware of the need for particular adaptations in the therapeutic stance in some circumstances, and the difficulties which may arise. Recommendations are also offered regarding the support needed for the therapist whilst working with this process, which include the need for ongoing personal therapy, and supervision. The researcher’s personal story is an intrinsic part of the research, and as an integral part of this study is in accordance with the heuristic and autoethnographic styles, and with the practice of Integrative Psychotherapy, where the use of self is seen as a crucial clinical tool in the therapeutic process. Throughout this study reflexivity has been used regarding the personal experiences of the researcher as client, therapist and researcher.

Ce mémoire porte sur l’hybridité générique et ses effets dans Le Siècle de Jeanne d’Yvon Rivard. Il étudie principalement ce roman, mais il s’intéresse aussi aux deux recueils d’essais du même auteur publiés dans la même période, soit Personne n’est une île et Une idée simple. En partant du constat que l’œuvre romanesque de Rivard est largement traversée de réflexions littéraires et métaphysiques, nous émettons l’hypothèse que Le Siècle de Jeanne laisse une place importante au genre de l’essai. À partir des travaux des poéticiens du roman et de l’essai, nous nous interrogeons, dans le premier chapitre, sur l’hybridité générique du roman. L’étude se traduit par une analyse approfondie du Siècle de Jeanne en rapport avec les diverses caractéristiques du roman et de l’essai. Nos conclusions nous permettent d’étudier, dans le second chapitre, la relation entre les deux genres littéraires au sein du roman et de montrer que l’essai apparaît sous la forme de digressions réflexives dans l’univers narratif. L’objectif de ce mémoire étant de mieux comprendre les effets de l’hybridité générique, nous nous penchons sur la cohabitation des deux genres. Les rapports entre les passages essayistiques et les principales tendances du roman, soit l’intimisme et l’autofiction, sont au cœur de nos réflexions. Nous élargissons finalement notre étude en analysant les deux recueils d’essais nommés ci-dessus en lien avec les passages réflexifs du Siècle de Jeanne. Nous nous intéressons principalement aux thématiques et aux rapports intertextuels qui s’y trouvent. / This thesis is about generic hybridity and its effect in Yvon Rivard’s Le Siècle de Jeanne. The thesis mainly covers this novel, but also the two books of essays from the same author published in the same period, namely Personne n’est une île and Une idée simple. Considering that literary and metaphysics reflections are a great part of Rivard’s fiction work, we hypothesize that the essay genre plays an important role in Le Siècle de Jeanne. In the first chapter, based on the work of fiction and essay theorists, we question the generic hybridity of the novel. The study translates into a thorough analysis of Le Siècle de Jeanne considering fiction and essay characteristics. In the second chapter, our first conclusions enable us to study the relation between both literary genres within the novel and to demonstrate that the essay takes place as reflective digressions in the narrative universe. The purpose of this thesis being to develop a better understanding of the effect of generic hybridity, we analyze the coexistence of both genres. The interaction between essayistic parts and the main tendencies of the novel, namely intimism and autofiction, are at the heart of our reflection. Finally, we expand our study by analyzing the two books of essays mentioned above with the reflective parts of Le Siècle de Jeanne. We are primarily interested in themes and their intertextual relationships.

Le Bayefallisme est une branche à l'intérieur de la voie soufie de Mouridiyya qui met de l'avant l'importance du travail pour les autres. Les disciples Baye Fall sont majoritairement sénégalais et renégocient leur rapport aux pratiques islamiques telles que la prière rituelle et le jeune. À l’instar de Pézeril (2008), l’enjeu de notre enquête ethnographique est de « comprendre » les Baye Fall. Notre recherche vise à mettre en lumière leurs expériences religieuses à l'aide d'une méthodologie d'observation participante qui tient compte de la présence du chercheur sur le terrain (Turner, 2000) et accorde donc une place importante à la réflexivité (Fabian, 2001). Nous avons remarqué que la majorité de nos informateurs ne déclaraient pas clairement : « Je suis Baye Fall », mais plutôt : « Je veux être Baye Fall ». Cette posture, que nous qualifierons de bayefallisante, nous a tout d’abord semblé problématique pour ensuite devenir notre porte d'entrée. La littérature sur les trajectoires religieuses a déjà démontré qu'elles ne sont pas linéaires, mais remplies d’ambivalences et de contradictions. Pour Schielke (2009) et de Koning (2013), ces contradictions sont induites par les ruptures inhérentes au quotidien en contexte de globalisation. Notre objectif est de démontrer que ces ambiguïtés peuvent également être créées par la qualité intersubjective et réflexive de l'expérience religieuse.Alors que les Baye Fall ont été ethnographiés surtout au Sénégal (Audrain, 2004; Pézeril, 2008; Morris, 2014), notre recherche a l'originalité de rendre compte d’un phénomène de bayefallisation des disciples mourides dans le contexte montréalais. / Bayefallism is a sub-group of the Mouride brotherhood that emphasizes hard work and dedication. Baye Fall disciples are mostly Senegalese and they challenge well-known precepts of Islam such as those prescribing daily prayers and fasting. Like Pézeril (2008), I aim at a better “understanding” of the Baye Fall in this study. My research aims to shed light on their religious experience through a methodology of participant observation where the presence of the ethnographer (Turner, 2000) is taken into account and that gives an important place to reflexivity (Fabian, 2001). Most of my informants did not say “I am Baye Fall”; rather they said, “I would like be Baye Fall.” Initially, I saw this as a problem but it soon became the starting point of my research. The literature on religious trajectories has shown that such trajectories are not linear but charged with ambivalence and contradictions. For authors such as Schielke (2009) and de Koning (2013), these contradictions are engendered by certain ruptures that are part of daily life in a globalized context. In my study, I seek to demonstrate that these ambiguities can also be an integral part of of an intersubjective, reflexive religious experience. While ethnographies of Baye Fall have been mainly carried out in Senegal (Audrain, 2004; Pézeril, 2008; Morris, 2014), the originality of this research lies in the fact that it examines the phenomenon of Bayefallism in the context of Montreal.