The present study analyses the discourses that young black South African men employed when they engaged with popular representations of brotherhood in the media. In particular the study explores how these particular young men view masculinity within brothering and what the implications of ‘doing brothering’ are as a result of this view. Drawing on discursive psychology, the study is located in a social constructionist theoretical framework and uses a qualitative methodological approach. The data used in the discourse analysis was gathered through focus group discussion of scenes from the television show Generations. The discourse analysis produced two major discourses in which there were different constructions of masculinity each influencing the way in which brothering was done. The first discourse constructed a ‘dutiful man’ who performs his brotherly obligations separately from his emotions, this discourse is in line with discourses of hegemonic masculinity where men are expected to fulfil obligations and are not expected to be emotional. Resisting this discourse at times, some participants in this study did occasionally construct men as having rich emotional lives such that the quality of interaction with brothers is constructed as more important, in terms of building intimate fraternal relationships, than the amount of interaction with them. The second major discourse constructs the ‘ideal man’ in two different ways: as the ‘good man’ and the ‘unscrupulous man’. The ‘good man’, like the ‘dutiful man’ performs the obligations society has placed on him, but does not receive the social esteem that is given to the ‘unscrupulous man’, who is successful and financially powerful. Although both these types of men are spoken of as possessing masculinity, the ‘good man’ is constructed as holding onto a type of masculinity that does not have a place in contemporary society. The findings suggest that brothering informs the way in which men take up certain masculine positions. The study contributes to our understanding of the construction of gender identity within familial relationships, specifically the adult brother-brother relationship.

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Magister Legum - LLM / No abstract available. / South Africa

Fathermen is an ethnographic journey in the kinship lives of men on the island of Dominica, West Indies. It traces the various complexities, conundra and contradictions Dominican men encounter and create as they navigate relational life trajectories. These are termed kinship predicaments: moments in kin-lives that trouble hegemonic concepts of fatherhood and masculine personhood; that spark ambivalence between dominant ideals and lived experiences; that provoke quarrels between mothers' expectations and fathers' practices; and expose incongruities between established norms and emerging forms. Seeking to transcend the historical and contemporary circumscriptions that stereotype Caribbean fathers as absent studs or patriarchal authoritarians, this enquiry asks how Dominican men chart their own paths of paternal becoming. Developing an intuitive participatory methodology, referred to as the ethnography of relation, Fathermen commutes into the kin-worlds of Caribbean men, seeking to understand fatherhood through deep dialogue as it is built from the ground up. Organising its chapters around local idioms through which Dominicans frame kinship, Fathermen features discussions on: the romantic and conjugal tensions that precede/inform parenting; the ‘mystic' bodily affects that draw men into reproduction; the vexed norm of paternal provision; Caribbean fathers' emergent nurturant practices; the classed politics of paternal recognition; and, finally, men's ambivalent intergenerational experiences of becoming grandfathers. Fathermen argues that it often takes a lifetime to realise fatherhood, with many Dominican men unable to resolve its many paradoxes within their mortal spans. Whilst it contends that men are ‘tied' tighter into kin-life as they grow along their paternal journeys, ambivalences persist. Yet still, amidst angst and complexity, Fathermen is nonetheless an ethnography of love, dedication, familial vitality, creativity and humour.

Isihlonipho among amaXhosa is a study based on the indigenous culture of amaXhosa, a vibrant nation forming a black section of the South African population. In order to capture those interesting aspects embraced within the theme of this study, the researcher has deemed it proper and appropriate to focus his attention largely on the cultural practices of these people citing various stages of their cultural development. Although some of the most important cultural activities such as religion, ancestor worship, totems and others have been highlighted together with the statuses of certain personalities, places and family units, nevertheless, the emphasis is on hlonipha language associated with cultural practices such as, inter alia, ulwaiuko (circumcision) and traditional marriage. It is also placed on the language of respect associated with the veneration of aspects such as the weather, animals, rivers, graves, inkundla and many others. Of grave concern to the researcher is the fact that arrival of western civilisation, the spread of Christianity and the miscegenation of Black and White races have been instrumental in eroding hlonipha practices and hlonipha language which has remained the pillar of the amaXhosa culture for centuries. In view of the historical and political changes which have significantly affected the validity of these cultural practices, this thesis is inclined to support the spirit of renaissance which seeks to recoup those aspects ofthe past which our posterity needs for its cultural existence / African Languages / D. Litt. et Phil. (African Languages)

The thesis has to do with seriti in its tripartite manifestation that the researcher calls category A, B and C. Category A deals with oratory, wisdom, hospitality, kindness and generosity in the Northern Sotho's everyday interaction with other people. It also deals with ritual as part of strengthening the character of an individual. Category B deals with a human being in his/her interactions with ancestors who in turn end up conferring seriti upon him/her. Category C is the type of seriti that is almost antithetical to category A seriti. This type of seriti could be enhanced with the sole purpose of harming others or seeking unfair advantage over other people. Of the three types of seriti, the researcher argues that category C seriti is waning. In the case of category B, there is a rejection of traditional healers (who perform rituals which are required by ancestors), as well as other elements like protecting oneself with strong medicine which has to do with category C. This therefore means that category B is not rejected in totality. The chapter that deals with women and seriti takes into account the development of seriti from the past and present. Both the traditional concept of a woman and the modern one are accepted by all respondents. The idea of a woman working like a slave to please everyone is not gaining popularity. The traditional concept of a man is that he is a polygamist and a lover of many concubines. He produces many children who make up for the loss through warfare. A traditional man works in a group context and loves to possess many cattle. These traits are rejected by modern people who in turn think that a man with seriti works for his family, he is loved and respected, he loves his wife and believes in equality. The thesis proves that certain characteristics of category B and C are waning while category A seriti is getting popular. The fact that this is the case is encouraging for the development of an African Philosophy and Religion. / Religious Studies and Arabic / D. Litt. et Phil (Religious Studies)

viii, 116 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number. / As Mainland China transitions from a planned socialist economy to one more market-focused, its economic successes have garnered attention worldwide. However, this astounding economic growth brought with it a number of negative side effects, including corruption and a resurgence ofprostitution. Gender relations have also undergone major shifts from state mandated gender equality in the Mao era to a call for the refeminization ofwomen in the Reform era. How is the Chinese population navigating this transition? In this thesis, I utilize existing melodrama theory and relevant sociological studies to explore how three Chinese TV dramas-I'm Not a Hero (2004), Close to You, Make Me Warm (2006), and Give Me a Cigarette (2006), later renamed Evening Rain--expose and explore some of these existing social problems, providing a platform for their viewers to reflect on and explore these issues on their own. / Committee in Charge: Tze-Ian Sang, Chair; Alison Groppe; Eileen Otis

40 p. : maps. "A paper submitted in partial fulfillment of the requirements for a Master of Science degree in the Department of Anthropology at the University of Oregon." A print copy of this thesis is available through the UO Libraries under the call number: KNIGHT E99.C8742 W37 1994

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