Cotemporary museum theory calls for dialogue as a means of making museums multi-­‐ vocal and representative of larger audiences. Dialogue is seen to be a break with prior modernist practices and epistemology. However, in most cases what is meant by dialogue and how to implement it is not made clear. I proposed using the Community of Enquiry Approach to dialogue in the development of the Travelling Museum. The Travelling Museum is a community museum based at ‘The Centre’ on the land of the Swazi chief in Emjindini. I was concerned that labelling the community and associating the museum with the chief could perpetuate essentialised ideas of what it meant to be Swazi. I was also conscious of not wanting to be the ‘outsider expert’ and for the museum to be developed by the community it was intended for. It was for these reasons that I decided to employ the ideas of dialogue. While implementing dialogue through the Community of Enquiry, I started to question whether this method of dialogue could become normative, and whether it excluded or silenced certain members. I wanted to locate this approach to dialogue on a larger theoretical base, in order to understand how dialogue challenges and departs from modernism and moves into postmodernism. In order to do this in the Report I explore postmodern and modern theories of knowledge and difference. My research method is to use critical incidents. These are moments of noticing or jarring in my practice, which when interpreted allow me to interrogate theory and practice. The first incident questions my openness to the other where I raise concerns of relativism. The second and third incidents address issues of power and access in museums. I conclude by recommending a new role for the museum. No longer in a role of cultural authority, museums can take on the new role of artist. As an artist the museum can be multi-­‐partial and act as social commentator, provocateur and catalyst for change (Gogan, 2005, p.60 ).

Thesis (M.A.)--University of the Witwatersrand, Faculty of Arts, 1969.

Thesis (M.Arch (Professional)--University of the Witwatersrand, Faculty of Engineering and the Built Environment, 2016. / India is currently undergoing a rapid transformation economically, consciously and spatially. A layout of national infrastructure is happening at a pace which may be ungovernable, in its current state and India’s historical and natural landscapes are in jeopardy. One such ecological resource is the Ganga (colonialised as the Ganges), which through continued pollution is reaching a point of irreversible damage. There is, however, still hope. Accordingly, this thesis moves from an overview of India in the globalised world, through a rephrasing of how “development” is understood and manifests itself to the suggestion of an overall plan to understand and implement it in a way that is co-ordinated in intention but regionally and contextually responsive in application. Through Homi Bhabha’s theoretical perspective of cultural hybridisation the discourse of creating a new infrastructural identity for India is introduced. The current political focus on the Ganga, created by India’s Prime Minister, Narendra Modi, through a renewed and trending agenda for cleaning the holy river, acts as a platform to explore the possibilities of infrastructure within this context . The Ganga River has been a religious symbol for millennia and the life force to approximately 500 million people. Through continued and increased pollution the quality of its water now radically exceeds the minimum requirements for safe drinking, bathing or even agricultural use. The Ganga River symbolises a cosmological relationship between people and the ecological environment, which requires that pollution be approached from a holistic viewpoint responding to the weight of its cultural value. This contextualized approach has the potential to become a catalyst for new innovative approaches to the integration of infrastructure throughout the river network . By using the political momentum created in the city, by the national project, this thesis is realised through a multiplicity of conflicting lenses inherent to Varanasi, one of India’s holiest cities. The city itself is growing economically but at the price of its prized ancient heritage. It possesses a cosmological value unparalleled by any other city in the country thus making it an emotionally powerful tool to mobilise a cleaning project for the river. If infrastructure is not implemented correctly the threat to the city’s unique character becomes real. This challenge created the Meta question for my research: How do you implement infrastructure into the sacred landscape? Through various degrees of research, both intuitive and informed, a system to clean water is designed in a way that truly integrates into a cultural landscape. The proposed design establishes itself as the first intervention in a national network for cleaning the River. By taking into account the infrastructural, ecological and sociological requirements of the city and its daily life the water purification sanctuary mediates the conflicting programmatic requirements between spirituality and science. Through an understanding that purity of water has a number of connotations within the site context the building utilises various treatment methods to reinforce the sanctity ABSTRACT of water through a hybrid mediation of heritage, nature, science and infrastructures (both vernacular and modern). This new typology enables the interaction of people with water cleaning infrastructure at a local scale and offers a way forward in redefining a national identity that is bound up in these currently conflicting imperatives.

We each experience the world through the prism of our upbringing, our traditions and the familiar sights and sounds embedded deep within our soul. Only Sound Remains is an installation in which I explore and share those experiences through objects, sounds and video. Ceramic vessels inspired by the traditions of my ancestors hide and shape sounds that narrate simple and complex experiences, which are the stories of my life. The sounds relate to the world that I came from and that still can be heard now. The sounds are not clear until one gets close to the vessels and lifts the lid-- a bazaar, praying, marching, an explosion, a woman telling a story, traditional Iranian music. The installation is a metaphor for the way in which we experience the world. The vessels represent a selection of personal and cultural experiences through sounds that may or may not be fully understood. / Includes bibliography. / Thesis (M.F.A.)--Florida Atlantic University, 2014.. / FAU Electronic Theses and Dissertations Collection

This thesis utilizes a multi-perspectival cultural and media studies approach analyzing the production, filmic text, and reception of Taarka, the first film about Setos, that is advertised as a (docu)drama. However, the analysis shows that it can also be interpreted as an ethnographic film. It examines which intersecting identities related to Seto women are depicted in the film and whether audiences and critics recognize the power dynamics of these intersections. It also analyses how the Estonian cultural economic environment, the filmic text, audience comments and critics reviews reinforce or challenge hegemonies connected with these intersections. Drawing on the principles of postcolonial feminism, intersectionality, and other critical theories, the thesis concludes that even though the filmic text challenges traditional gender roles, it still reinforces the Estonians’ one-sided portrayal of an exotic, commodified Seto ethnicity. Moreover, the cultural economic environment and reception of the film also bolster this view of Seto ethnicity. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection

In this thesis I utilize a feminist case study method to explore gender, race, authenticity, and nationalism in the context of globalization. Each year, Guatemala conducts two ethno-racially distinct pageants – one indigenous, the other ladina. The indigenous pageant prides itself on the authentic display of indigenous culture and physiognomies. On the contrary, during the westernized ladina pageant, contestants strive to adhere to western beauty ideals beauty and cultural norms engendered by discourses of whiteness. However, when the winner advances to the Miss World Pageant, they misappropriate elements of Mayan culture to express an authentic national identity in a way that is digestible to an international audience. In the study that follows, I examine the ways in which national and international pageants are reflective of their respective levels of social and political conflict and how they serve as mechanisms of manipulation by the elite at the national and global levels. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection

No description available.

O presente trabalho tem como objetivo analisar a trajetória dos protagonistas dos contos O ataque, de Luiz Ruffato; e Frontal com Fanta de Jorge Furtado. As personagens principais do conto, ao vivenciarem uma experiência com o insólito, veem-se obrigadas a lidar com os mais variados julgamentos por parte da sociedade, os quais não parecem, precisamente, contemplar a verdadeira realidade vivida por elas. Diante disso, à luz da crítica materialista e das teorias do fantástico, este trabalho procura investigar como o percurso desses protagonistas denuncia mecanismos ideológicos que não necessariamente determinam uma verdade coletiva, mas regulam e fazem prevalecer os valores sociais dominantes em cada um dos contextos abordados. Com base nessa análise literária, a pesquisa ainda avança sobre a hipótese da literatura fantástica não estar desvinculada do diálogo com a realidade e com as representações da vida em sociedade. / The present paper aims to study the trajectorie of the protagonists of the short stories \"O attack\", by Luiz Ruffato; And \"Frontal com Fanta\" by Jorge Furtado. The main characters of the stories, when they live an experience with the unusual, are forced to deal with the most varied judgments on the part of the society, which do not seem, precisely, to contemplate the true reality lived by them. Faced with this, in the light of materialist criticism and theories of fantasy, this work aims to investigate how the protagonists\' path denounces ideological mechanisms that do not necessarily determine a collective truth, but regulate and prevail the dominant social values in each of the contexts addressed. Based on this literary analysis, the research still advances on the hypothesis that fantastic literature is not disconnected from the dialogue with reality and the representations of life in society.

旺角花園街是一處我住了很久的地方，兒時的花園街對我來說不單純是賣買活動空間，而是一處提供了自我伸延與探索的空間。過去不少街道研究學者指出，街道是人與人相互溝通的平台，可孕育出一個有機多元的社區生態，並維持和體現人際之間緊密接觸的溝通地方。 / 今天花園街是一條包含了233個排檔和139地舖的街道，排檔小販之間和與街坊的關係長久建立著緊密的社區人際關係網。本文以花園街作為案例研究，並以實證研究出發，透過街道觀察和訪問來探索社區人際網絡背後的條件和元素，與及它們之間的關係與影響。從研究所得，本文認為花園街的社區人際關係網得以建構，並非止於浪漫化了的人情味指涉，而背後當中有著多層互相交錯、補足和制衡的複雜元素，當中的元素包含著街道空間挪用、街頭經濟活動、個人歷史背景、鄰里間情誼、小販政策和媒體等等各種元素，這些錯綜複雜的元素透過每天日復日彼此交織、協商和積累並建構著今天花園街的社區人際親密關係網。 / Fa Yuen Street is an opened and public market located on the edge of Mong Kok District where I have lived for many years. To me, the street was not simply a place where people did the activity of buying and selling daily, but it was also a place where I was provided with the opportunity for my self-discovery and development in my childhood. Many scholars argued that a street is a platform that allows a lot of communication to take place, which in return help people fostering a local community of diversity and building an intimate relationship among each other. / Today, Fa Yuen Street has gradually been turning into a packed location which accommodates about 233 hawker stalls and 139 street-level shops. Many inter-connected factors and interactions between the different stakeholders (such as hawkers, habitants, shop owners, etc.) all together contribute to creation of a tightly knit community and close relationships for years. Such factors include the daily interactions between all Fa Yuen Street hawkers themselves, between hawkers and their neighborhood in the area, or even shoppers from other districts, etc. The research paper uses Fa Yuen Street as a case study and adopts a qualitative research approach, which mainly uses ethnographic research methods such as field visits, participatory observation, and in-depth interviews with stakeholders during the past two years. It aims to explore a range of inter-related perspectives or elements of the street and how they construct a strong sense of neighbourhood, and the tightly networked social bonds in a distinctly local context. For instance, it is important to look into the general conditions or scenes for setting up such social bonds, the unique factors contributing to it, their influence on one another, etc. The findings indicate that a good community network or relationship is not simply rooted in glorifying the factor of human interest or human warmth in the experience, but it is rather formed based on multi-aspects and complex factors. For instance, these crucial elements include spatial appropriation, business competition among stakeholders, historical background of the street, personal experiences and friendships among the neighbourhood, hawker policies and enforcement of law, media interference, and the influence of other street dependents, etc. These intricated elements are inter-related and inter-contextualized, which intertwined with people’s everyday lives, resulting in the successful construction of a unique and strong social community on Fa Yuen Street today. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 郭斯恆. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 226-237). / Abstracts in Chinese and English. / Guo Siheng.

by Cheris, Shun-ching Chan. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1994. / Includes bibliographical references (leaves 212-222). / Abstract --- p.i / Acknowledgements --- p.ii / Abbreviations --- p.iii / Introduction --- p.1 / Part I - Contexts for the Present Study --- p.1 / Disenchantment - Reenchantment Dialogue --- p.2 / Reenchantment in Hong Kong? --- p.16 / Part II - Methodological Note --- p.23 / Chapters / Chapter I --- "Enchantment, Disenchantment and Reenchantment" --- p.30 / The Concept of Sacredness and Sacred Order --- p.30 / A Review of the Relation between Sacred Order and Secular Reality --- p.33 / Sacred Order in the Enchanted World --- p.37 / Sacred Order in the Disenchanted World --- p.41 / New Religious Movements as a Manifestation of Reenchantment? --- p.48 / Chapter II --- Epitome of the New Sacred Order - The Emergence and the Worldview of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.56 / The Emergence and Development --- p.56 / The Sacred Worldview --- p.65 / Chapter III --- Epitome of the New Sacred Order - The Ethos of the Lingsu Exo-Esoterics (靈修顯密宗） --- p.79 / Sacred Symbols --- p.79 / Sacred and Secular Orders of Life --- p.100 / Chapter IV --- Constitution and Location of the New Sacred Order --- p.120 / Sacred Basis of the Secular Ethos : Making Sense of the Secular Mode of Life --- p.121 / Constitution of the New Sacredness --- p.131 / Man as God / Inner-Worldly Eclecticism / Location of the New Sacred Order --- p.136 / Subjectivization and Privatization of the Sacred Order / Demagicifying Religious Practices / Sacralization of Secular Way of Life / Chapter V --- Reconstitution of Sacred Order and Social Reality --- p.146 / Sacred Order as a Model of Social Reality --- p.147 / As a Model of Hierarchy / As a Model of Individualism and Intellectualism / "As a Model of Pluralism, Subjectivism and Relativism" / Aa a Model of Secularism and Materialism / Role of Rationality and Intellect in the Sacred Model / Sacred Order as a Model for Social Reality --- p.167 / As a Model for Social Maintenance / As a Model for Social Transformation / As a Drawback to Social Integration / Sacred Order and Social Reality --- p.184 / Conclusion --- p.184 / New Sacred Order as a Manifestation of Reenchantment --- p.189 / Reenchantment in Dialectical Sense --- p.193 / Implications --- p.198 / Appendix / Chapter I --- The Lingsu Disciples' Attitudes towards My Field Research --- p.201 / Chapter II --- Some Personal Details of the Lingsu Disciples --- p.203 / Bibliography --- p.212