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This study is based on field work done during a period of eight months when I lived in the Japanese farming village described in the paper. The project was carried out under the financial auspices of the Japanese Government. The religion Tenrikyō is what I describe as a 'totalitarian' system. That is, it regulates the lives of its members in all of their roles of life. The values and ideals of the religion emphasize the individual and his struggle to attain salvation. Each believer is expected to devote himself and everything he owns to the final fullfillment of the goals of Tenrikyō. The values and goals in operation in village Japan are in direct opposition to values such as those outlined for the religion. Community solidarity is of utmost importance to a Japanese village. In order to attain this solidarity each member of the village must subject himself to the will of the community. Thus the village too may be described as a 'totalitarian' system. When Tenrikyō entered the village of Sakōdo the meeting of the two 'totalitarian' systems produced a conflict which the village attempted to solve by formally ostracising the converts to the religion. This action was not satisfactory since it resulted in a weakening of the inner strength of the community. The only recourse was to accept the religion and make it dependant upon the village. This action eventually destroyed the 'totalitarian' nature of the religion and strengthened that of the community. This paper is an examination of this conflict and compromise and illustrates the type of reaction which occurs upon the meeting of two 'totalitarian' systems which hold opposing values and ideals. / Arts, Faculty of / Anthropology, Department of / Graduate

Miami's "Little Havana" is known by many for its famous Southwest 8th Street, the Calle Ocho festival, and for the many Latin people, particularly Cubans, that live in the area. However, the current name of the neighborhood hides all of the dynamics of neighborhood change and creates the notion that Little Havana is a static monoculture neighborhood. This study measured people's perception of Little Havana by surveying 153 residents to identify the cultural associations and to capture the participant's spatial perceptions of Little Havana. This study found that survey participants from inside the study area associated Little Havana more with Cuban culture and had more positive things to say about the neighborhood. Finally, this study suggests that the core of Little Havana was encompassed by West Flagler Street on the north, Southwest 8th Street on the south, Southwest 27th Avenue on the west, and Southwest 4th Avenue on the east. / by Hilton Cordoba. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

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This thesis attempts to reconstruct the manner and the effects of the forced removal of the Ravele community, from their historical homes in old Mauluma1 along the Luvuvhu River Valley. Luvuvhu is the name given to a river that dominates the area under discussion. The name Luvuvhu’ is retained until, it enters Kruger National Park, where the Vatsongas call it Phafuri - as the river flows through Chief Mphaphuli’s territory. After relocation, the whole area under discussion is now known as Levubu. Levubu is corruption of the word Luvuvhu by the local white farming community. Old Mauluma in the Luvuvhu valley was situated on the North Eastern part of Louis Trichardt. More or less 3000 Ravele community members were forcibly removed from their land, between 1920 and 1940 to new Mauluma or Beaconsfields.2 The removal constituted a severe crisis for the members of the community as they were taken from a rich ecological area and resettled 100 kilometres west of old Mauluma, a dry and rocky area. A study of the Ravele community’s removal from old Mauluma (Levubu area) is especially pertinent at this juncture because of the campaign by the previous owners to reclaim their land. Since the April 1994 election and the promise by the government that dispossessed people could reclaim their land, hundreds of the former Levubu residents (including Ravele community) have demanded compensation or return to their land. Not surprisingly, the campaign has the support of all those who were removed, but is viewed with suspicion by white farmers in Levubu and surrounding areas. Whether the Ravele community will succeed in their campaign or not is uncertain. However the campaign has highlighted the anger of people who were forcibly removed from their homes. Many of these people believe, naively perhaps, that the wrongs of the past will only be eradicated when they can escape the enforced racial segregation of the past and return to their old location where the Vhavenda and the Vatsonga lived together. / Prof. L.W.F Grundlingh