蔣宏達. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 353-366). / Jiang Hongda.

Graduation date: 1997

This study examines the dynamics of German Turks' practices and life-styles and their relationship with Turkey in the context of the possibilities brought into their lives by their particular type of dislocation. Turkish migrants' "culture" and life-styles are explored in the context of their complex social space, rather than within a framework encapsulated in a reified ethnicity and/or immutable "Turkish culture". / Chapter I discusses concepts of ethnicity, culture and identity and presents a critical account of the literature on German Turks in this respect. Chapter II focuses on the ambiguities and insecurities of German Turks' legal, political and social status in both Turkey and Germany, and traces the consequences of these conditions on Turkish migrants' complex sense of place. The discussion of German Turks' "myths of return" in the context of their liminality and the impact these have on their self-image and their visions about their lives constitute the focus of chapters III and IV respectively. Chapter V explores the changing nature of Turkish migrants' interpersonal relationships. Chapter VI concentrates on the anomalies of the social space occupied by German Turks in German society and discusses their life-styles, practices and emergent cultural forms in the context of social mobility.

Ancestors represent a more enduring reality in the African world-view than deities, other non-human spirits, or amulets and charms. This thesis argues that many Baganda have beliefs in ancestors. Much of the knowledge on ancestors in Buganda is still confined to oral tradition. It can be useful to have some material on the ancestors in a written form. The time will come when those who know about the subject will die and much of the information will disappear with them for ever. Early European writers on Baganda people touched the topic of ancestors only briefly in their texts, without reaching great depth. The subject is given little space in their works. Hence, they missed some major and dynamic aspects of the Baganda religion and beliefs. Another point is that there are many changes that have taken place and influenced Baganda's beliefs since these writers produced their works. By highlighting those changes, this thesis tries to give a clear picture of what has transpired between the period when those early writers wrote and today (1996), as far as such beliefs are concerned. The early part of the thesis defines the word ancestor and other key concepts. It gives a general analysis of ancestors in Africa. Then it moves on to consider ancestors and the ancestral cult in Buganda. The thesis describes the earliest accounts of the cult of ancestors in the pre-colonial period after which it looks at ancestral observances. The effects of christianity, Islam, and political independence on Baganda ancestral beliefs are discussed. The final stage of the study covers my findings from fieldwork. This includes statements from some of the informants I interviewed during fieldwork and my own conclusions regarding change and the contemporary situation. In this study, I have reflected on the perspectives of recent academic findings in order to facilitate comprehensive descriptions, analysis, discussion and careful interpretation of the beliefs under investigation. The ability of the Baganda people to retain their traditional beliefs along with basic Christian, Muslim and modern beliefs has been described and discussed. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 1997.

Many researchers have suggested that facial expressions are universal. However, others hold a more nuanced view: That despite universal similarities, facial expressions are culture-specific. In the current study, facial expressions of an Asian American and an Asian national were studied using scenes from two television dramas from the United States and Japan. Similarities and differences were found between the facial expressions of the two characters. The existence of similarities supports the basic universality of facial expressions, while differences were found which support the perspective that facial expressions are culture-specific. These differences were primarily in the relationships between the intensity levels of the external expressions and the internal experiences of the two people. The findings indicate that even when people share basic facial features, the ways they express their emotions differ according to the cultures in which they grew up. / Department of Speech Communication

Thesis (M.A.)--University of Hawaii at Manoa, 2006 / Pacific Islands Studies

Thesis (M.A.)--University of Hawaii at Manoa, 2010 / Pacific Islands Studies

This project is interested in investigating the construction of the fraternal sibling relationshipwithin the South African context from a narrative perspective. In particular, this study is interested in the ways in which middle aged isiXhosa men narrate experiences of brothering and how social class, as one particular context, mediates these narratives. This project is particularly interested in brothering within the isiXhosa culture and is concerned with both middle class and working class men within this cultural context. The project takes as its particular focus the meaning of brothering, and specifically how masculinity, intimacy and money or class influence the brothering practices constructed by the men in the sample. The project employs a social constructionist perspective, using a thematic narrative analysis to analyse the data. This project uses secondary analysis of data, as the data was collected for the primary use by Jackson (2009), Peirce (2009), Saville Young (Saville Young & Jackson, 2011) and Stonier (2010). The analysis reflects emergent themes of the importance of fraternal sacrifice, care-taking and sibling responsibility, honouring the family, and challenge to traditional masculinity. These themes emerged within the prior themes of masculinity, intimacy and class within brothering. The men spoke of keeping the family prosperous and united as an important duty in their brothering role. Affection was expressed more practically and symbolically, and closeness constructed through shared experiences, proximity and similarities. My findings reflect that family expectations, culture and social context had key influences on brothering, based on the men's narratives. Findings are discussed in relation to literature on brothering, masculinity and intimacy, and the influence of money in close relationships.

La société tutchone (Yukon) du XIXe siècle reposait sur une économie de chasse, pêche et cueillette des plus élémentaires. Pourtant, selon la tradition orale autochtone contemporaine, elle connaissait une fprme de stratification avec division de la population en gens riches; pauvres et esclaves; un fait très rare dans les sociétés de ce genre. Ces données conduisent à s'interroger sur deux plans. D'une part, les rapports de domination/subordination évoqués ont-ils vraiment existes? Peut-on reconstituer l'ensemble de l'organisation socio-culturelle d'alors? D'autre part,ssi oui, comment s'explique le fait que certaines familles parvenaient à s'enrichir et à prendre quelques Tutchone en esclavage? Les chapitres II à VII sont consacrés aux premières interrogations. Ils montrent que les oui-dire des Tutchone contemporains correspondent sans aucun doute possible à des faits réels et qu'il est possible de reconstituer l'organisation socio-culturelle en s'aidant des connaissances des Tutchone et des données fournies par les premiers explorateurs blancs. Le chapitre VIII est consacré à la deuxième question. L'explication proposée est la suivante. Le mariage entre cousins germains croisés bilatéraux répété génération après génération produisait des ensembles pourvus d'emblée d'une forte cohésion. Par contre, le mariage entre simples cousins classificatoires croisés bilatéraux produisait des ensembles hétérogènes peu capables d'agir en commun. La possibilité de rapports de domination/subordination entre Tutchone provenait de cette dichotomie. Les ensembles rendus fortement cohésifs par la pratique du mariage entre cousins germains croisés détenaient le pouvoir de contraindre par la force les membres des ensembles humains désintégrés, en tant que groupes, par des unions entre cousins croisés classificatoires. Les ensembles cohésifs se servaient de cette marge de manoeuvre pour mettre en esclavage les Tutchone les plus isolés sur le plan social, pour s'arroger le contrôle du commerce et des zones écologiques, les meilleures. / Arts, Faculty of / Anthropology, Department of / Graduate

Research addressing the concerns of bisexually attracted youth has markedly increased in the past few years, yet remains limited in comparison to that addressing the issues of lesbian and gay youth (Brewster & Moradi, 2010). Those few studies treating bisexual participants as distinct from lesbian and gay participants have findings indicating that some youth who identify as bisexual experience higher rates of depression, pregnancy, substance abuse, suicidal ideations, and suicide attempts compared to their lesbian and gay peers (Kennedy & Fisher, 2010; Lewis, Derlega, Brown, Rose, & Henson, 2009; Saewyc, Homma, Skay, Bearinger, Resnick, & Reis, 2009). Most commonly, however, research studies examine all lesbian, gay, bisexual, transgender, and queer participants as one group, and little is known about the ways in which these distinct groups differ. Biphobia, defined as the aversion felt toward bisexuality and bisexuals as a social group or as individuals, contributes to barriers in addressing this gap. The primary objective of this study was to gain an understanding of how the participants recalled their social interactions and how they made sense of them. In depth, semi-structured interviews were conducted with ten young people who were bisexually attracted when they were of high school age. Results were analyzed and discussed using an Interpretative Phenomenological Analysis (IPA) approach. Analyses of these accounts revealed the ways these young people made sense of feeling dismissed, isolated, invisible, and unsafe in their environments and the ways they used their observations to control future interactions. The participants discussed their experiences with coming out to family members and friends and the strain of choosing to hide their attractions to more than one gender. These findings indicate the need for services offering specific supports and interventions for bisexually attracted youth. Social workers, youth workers, and educators can best serve this population by acknowledging the uniqueness of their experiences. Future research, focused on group specific concerns, could close the existing gap in the knowledge base.