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The objective of this study is to approach the lived experiences and the identity development of Korean immigrant students in Canada. The concept of diaspora suggests to look at the new style of identity in a global world. In order to describe Korean students' transnational experience, the study attempts: 1) to determine the influence of immigration on the development of students' identity, 2) to examine the cultural and racial experience in different situations, 3) to discuss how Korean students situate themselves and develop their self-concepts in relationship to others. The study employed a qualitative method and conducted ten individual, semi-structured interviews. In the study, ten Korean immigrant students were asked about their immigration backgrounds, their experiences at school and home, their friendships with Korean friends and non-Korean friends, and their future plans. My analysis attempts to examine the discrepancy between: 1) how Korean students see themselves, 2) how they think they are viewed by others 3) what they aspire to become in the future. Most Korean students identified themselves as "Korean" while others described themselves as "Asian" or did not wish to identify themselves. However, their self-definitions did not always coincide with how others saw them in different situations. At school, students tended to be seen as Asians by the mainstream, and shared the experience of being victims of racism. This shared experience along with the cultural similarity allowed them to have closer relationships with Asians. However, physical, cultural and historical "invisibility" of Koreans among Asians contributed to create a sense of inferiority. At home, students try to reward their parents' sacrifices by being "successful" at school, planning a future career, as well as maintaining Korean traditions at home. Korean students develop new identities in their country of settlement, but at the same time, they are still mentally connected to their country of origin. The source of Korean identity is readily accessible in a multicultural society, and globalisation facilitates a connection for Koreans to their homeland. The concept of diaspora presents a new look at the minority students' special relationship to their countries of settlement and their country of origin. It can give a deeper understanding of the social reality in which minority students live.

The concern of this thesis is the position of people of alternative genders in Coast Salish culture, not only in the past, but in the present. How were individuals with such a difference treated? What forces constrained them? What factors afforded them opportunity? Were such genders even recognized? With these questions in mind, field work was conducted with the permission of the Std: Id Nation throughout the summer of 1998. This paper is based on interviews conducted then and subsequent interviews with people from other Coast Salish groups. In addition, local ethnographic materials—with reference to field notes whenever possible—and traditional stories were analyzed from the perspective of Coast Salish epistemology. Alternative genders need to be understood foremost in the cultural contexts in which they occur, only then can comparisons proceed from a secure foundation. Research revealed a paradoxical situation. Oral traditions in which the alternately gendered are despised, occur side-by-side with traditions in which such people were honoured for the special powers they possessed. Individuals and families operated in the space generated by this paradox, playing the "serious games" to which Ortner alludes (1996:12-13). The absence of a "master narrative" in Coast Salish culture accounts for some, but not all of these contradictions. Equally relevant are persistent patterns of secrecy, personal autonomy, kin solidarity, differential status, and differential gender flexibility that both restrict the social field and offer stress points that were, and are, manipulated in individual and collective strategies. Given a world view in which transformation was the norm, and in which the disadvantaged could become powerful overnight by revealing the power they had hidden, some alternatively gendered people were able to maximize their potential and become significant forces. No formal roles offered sanction, instead an ad hoc approach marked the response to alternative genders and the outcome rested on the position of the individual and her/his family, and their ability to maneuver within multiple constraints. It was this potential to transform a stigmatized status into an honoured role that made the position of the alternatively gendered paradoxical.

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No description available.

No description available.

The contract of mandatum in Roman law, unlike its namesake in modern civil law legal systems, was not a contract of representation or agency. It was a contract of gratuitous performance of services for others. According to Corpus luris Civilis it was a contract which drew its origin from the duties of friendship. This paper examines certain rules of mandatum and compares them with a similar legal institution known as procuratio and concludes that friendship must indeed have been the origin of the contract. The paper then examines various aspects of friendship in Roman society, and concludes that social custom cannot have been the sole basis for the creation of the contract. The philosophical and ethical views of Cicero and Seneca are then considered. From the works of these two authors two lines of thought regarding friendship are deduced: friendships are to be entered into for their own sake, or friendships are to be entered into for the benefits that will ensue. The former is the 'noble' view of friendship, the latter the 'utilitarian'. The author concludes after a reexamination of the rules of mandatum that the 'noble' view provides a better answer to the question of why mandatum was created by the Roman jurists.

This paper is based on the youth culture and the language in Tsakane which in situated in Gauteng Province. It uncovers the lifestyle of both young females and males in the area mentioned above. It looks at how "Tsotsitaal" is used by both sexes and also look at different activities in which the youth are involved, ranging from the perception of the youth towards their given names and how they change their original names. The paper also looks at the world view of the youth, the youth have their own view of the world, for example, they don't see themselves as the "lost generation" as the media has in the past constructed them to be. The paper also reflect the youth involvement in politics both at the local, provincial and national level and again covers the participation of the youth in the 1995 local elections. Other topics covered are how the youth generate income for their survival, the eating habits both at homes and outside homes. It also covers the tendency to undermine or underestimate the adults and the rural youth. The involvement in love affairs as well sexual habits are also covered. In a nutshell the whole paper covers the youth lifestyle on a daily basis. / Thesis (M.A.)-University of Durban-Westville, 1996.

This study explores the perceptions of the first formal cohort of Extended Curriculum Programme (ECP) students in the Somatology Department to determine the effects it has had on the social identity of these students. The Somatology ECP was one of the pioneer extended programmes offered in higher education in South Africa. The aim of the programme is to assist under-prepared students and to attend to the transformation of the programme. It is hoped that the insight gained from investigating how these ECP students perceive their situation, opportunities and experiences in relation to their full curriculum peers, can provide relevant awareness in future curriculum development of any programme using this type of extended curriculum model. In curriculum design, the focus is frequently on the academic sphere, with minimal attention to the social development of the student. In recent years there has been a movement in academia to understand the students’ experience holistically in order to develop curricula which successfully improve their academic performance. Although some research has been conducted into foundation provision offered predominantly to address the concern of low throughput rates, few studies have been conducted to determine the effects of these types of programmes on the students’ social identity. Thirteen students that were currently registered in the Somatology Extended Curriculum Programme were interviewed using semi-structured interviews, and content analysis was used to identify the main themes from the data. The two main themes that emerged were that students believed the ECP programme had assisted them with the transition from high school to University. They had also constructed and adopted a particular group identity but still become fully integrated with the Full Curriculum students in their second year. / Thesis (M.Ed.) - University of KwaZulu-Natal, Pietermaritzburg, 2009.

Through an analysis of Cree concepts of well-being, I challenge conventional social scientific definitions of health. In this dissertation I argue that there exists a fundamental biomedical dualism in health studies and, using cross-cultural examples, explore an expanded notion of "health". I then introduce the Cree concept of miyupimaatisiiu ("being alive well") and explain that for the Whapmagoostui Cree there is no term that translates back into English as health. I present the core symbols of "being alive well" and in their analysis find a persistence of traditional meanings. For the Cree "being alive well" is consonant with "being Cree", simultaneously transcending the individual and reflecting current political realities. Miyupimaatisiiu for the adult Cree of Whapmagoostui is a strategy of cultural assertion and resistance and hence situated within the realm of political discourses.