O caipira, entendido como um ser cultural singular, cujo modo de vida é caracterizado pela rusticidade dos meios de reprodução, não passa intacto à entrada do capitalismo no campo. Ele se transforma perdendo e modificando alguns de seus elementos culturais, pois a vida passa a se dar numa sociedade mediada pelo dinheiro. A pesquisa tem como preocupação central o entendimento de como se deu este fenômeno em Jaú, município do interior do Estado de São Paulo. Vamos encontrar nas colônias de suas fazendas e nos seus sítios, uma sociabilidade muito forte que favorecia a manutenção de expressões de uma cultura singular, enriquecida pelos imigrantes europeus que vieram ao Brasil para trabalhar nos cafezais, no início do século XX. Com o sistema de salários adotado por lei no campo, na década de 1960, houve a individualização do trabalho, deixando de ser familiar na colônia, para ser assalariado, em que as famílias passaram a morar nas cidades. Nos anos 50, a produção canavieira que se expandia pelo interior do Estado de São Paulo foi, aos poucos, acabando com as pequenas propriedades, pois os sitiantes que se viam sem financiamentos bancários (pois os juros eram altos) acabavam vendendo ou arrendando as suas terras. Os fazendeiros, por sua vez, começaram a substituir o café pela cana-de-açúcar. Tais acontecimentos do setor econômico provocaram uma crise cultural, desvinculando o trabalho da cultura do caipira, desvinculando as suas manifestações culturais do ciclo da natureza, transformando o seu modo de pensar, ser e agir. O que se pretende com esta pesquisa é demonstrar como o capitalismo, transfigurado em uma sociedade moderna mediada pelo mercado, tem o poder de modificar a cultura e o modo de vida do homem rural. Atualmente, por meio de pesquisa empírica, encontramos heranças da rusticidade, pois nem todos os jauenses mantêm na mesma intensidade e maneira, traços de um modo de vida caipira, presente somente no passado; são herdeiros de si próprios, migrantes da temporalidade. / The countryside man, as a peculiar cultural human being, whose life way is characterized by the rusticity of the reproduction ways, was touched by the entry of the capitalism in the field. The countryside man transforms himself, losing and modifying some of his cultural elements, because the life changes to a new society in which the money is the average. The research has, as the main focus, the understanding how this phenomenon occurred in Jaú, São Paulo countryside. We can find inside the colonies of the farms and of the ranches, so strong sociability that benefits the maintenance of expressions of a peculiar culture enriched by European immigrants who came to Brazil to work in the coffee plantation in the beginning of the century XX. Due to the salary system that was adopted by the field law, in 1960 decade, occurred the individualization of the work, changing from being familiar in the colony to receiving a salary. The families started to move to the cities. In the 50\'s, the sugar cane production that extended through São Paulo countryside, was time by time, eliminating the small properties, because the ranchers who were without financing (because of the high interests), started to sell or to rent their lands. The farmers started to replace the coffee by the sugar cane. Such occurrences of economic area provoked a worldwide cultural crisis, freeing the work from the countryside man culture, freeing his cultural manifestations from the cycle of the nature, changing his way of thinking, being and acting. This research intends to demonstrate how the capitalism, transfigured in a modern society in which the market is the average, has the power of modifying the culture and the way of life of the rural man. Nowadays, by an empiric research, we can find heritage of rusticity, because it is not all the Jaú persons who keep in the same intensity and the way, traces of a way of countryside man life, existed only in the past; they are heirs of themselves, migrants of the temporality.

O presente trabalho tomará por objetivo, através de uma revisão bibliográfica temática e pesquisa em banco de dados, uma contribuição para o Programa de Pós-Graduação em Mudança Social e Participação Política (PROMUSPP), radicado na Escola de Artes, Ciências e Humanidades da Universidade de São Paulo, ao oferecer uma leitura geral e introdutória sobre a temática da mudança social e um panorama de autores recorrentes, tidos como referência neste campo interdisciplinar recentemente relido e em constante construção. Tendo em vista que, no âmbito do PROMUSPP nenhum estudo tenha proposto tal iniciativa, cremos estar no tempo, momento e local apropriado para tal. Neste sentido, será apresentada uma síntese teórica de caráter introdutório sobre o tema da mudança social como objeto científico de estudo / Through a literature review and data research this work aims to contribute to the Post-Graduate Program in Social Change and Political Participation (PROMUSPP), of School of Arts, Sciences and Humanities of University São Paulo. It will provide a general and introductory reading on the theme of social change, and an overview of recurrent authors, taken as a reference in this recent, and in constant construction, interdisciplinary field. Considering that, in PROMUSPP, no study has proposed such initiative, we believe being on the time and appropriate place to do so. In this sense, will be presented: a brief history on the subject of social change as a scientific object of study and a mapping of modern authors who have addressed the \"social change\" theory on their research

This study seeks to explore longitudinally the changing behaviors and meanings of the symbols bound to family creation, size and unity in order to understand why and how they changed. The research method fuses historical facts collected from historical literature, the data from the participant’s interviews, and the ethnology of the American family made by David Schneider (1980), using symbolic anthropology as the guiding theoretical framework. The imposed gender differentiation, religious precepts, the shifting economic models, economic recessions, World War I and World War II, intellectual and technological developments, and the ideologies accompanying these events caused changes of human behavior and the redefinition of main cultural meanings of the symbols bound to family creation, size and unity. These resulted over time in a systematic shrinking of family creation and size and caused the re-conceptualizing of family unit. Yet, numbers of American family creation and size did not reach negative extremes, as they did in other developed nations. The resisting behavior emerges from the rich ethnic diversity in the nation that offers behavioral alternatives, the people’s trust their government and the American identity rooted on the founding ideals of the right to life, liberty, and the pursuit of happiness. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

Este trabalho tem como objetivo analisar a mudança social no litoral norte do Estado de São Paulo que resultou no crescimento do turismo depois de eventos ocorridos por ações do Estado por volta de 1970. Foi utilizado o estudo de caso da praia de Camburi para analisar a mudança social destes eventos até as suas consequências com o aumento do turismo nos dias atuais / This work aims to analyze social change on the northern coast of São Paulo that resulted in the growth of tourism after the events of shares of the state around 1970. Camburi Beach case study was used to analyze the change social these events to their consequences with ncreased tourism today

Os anos 90 foram marcados por inúmeras mudanças no cenário brasileiro. Um dos resultados foi a emergência de um novo padrão organizacional de intervenção social, que carrega a promessa de transformação social da realidade brasileira. Trata-se das organizações do Terceiro Setor, que se assentam sobre o fortalecimento da sociedade civil, o desenvolvimento da democracia e, conseqüentemente, têm na cidadania um pilar fundamental para a viabilidade de tais projetos. A proposta desta dissertação é contribuir para a compreensão do papel transformador atribuído às organizações do Terceiro Setor. Para tanto, apresentam-se diferentes correntes discursivas e interpretativas sobre a transformação social. Primeiramente, apresentaram-se os discursos que sustentam a existência dessas organizações, debatendo-se criticamente sobre suas justificativas. Num segundo momento, realizou-se um estudo de caso com o objetivo de configurar no discurso dos atores institucionais de um projeto de um programa de promoção social de uma organização do Terceiro Setor qual a transformação social concebida. Por fim, abordaram-se os pareamentos entre o conceito de sociedade civil e Terceiro Setor, mostrando a inconsistência dessa operação e marcando os pontos de contato entre os discursos das diferentes disciplinas e aqueles dos atores institucionais do caso estudado. Das análises dos discursos dos atores institucionais, verificou-se que as práticas nomeadas como transformadoras são multifacetadas, apesar da tendência de rotulação das várias ações como sendo iguais e seguindo a mesma direção. Por outro lado, as categorias que modelam as práticas de transformação social da organização não contemplam os fenômenos psicológicos encontrados nessas práticas – que são a própria condição dessas categorias. Pela confrontação dos diferentes discursos abordados nessa dissertação, notou-se que o debate sobre a transformação social segue os imperativos de um projeto político dominante, demonstrando que um dos mecanismos dessa uniformização é a substituição ideológica das significações das palavras. Essa aparente unidade é o que dá liga às ações das inúmeras organizações da sociedade civil. / The nineties were marked by several changes in the Brazilian scene. One of its results was the emergence of a new organizational pattern of social intervention, which bears the promise of social transformation of the Brazilian reality. It is the Third Sector organizations, which rely on the strengthening of civil society, the development of democracy and, which consequently, have in citizenship the fundamental pillar for the viability of such projects. The purpose of this dissertation is to contribute for the comprehension of the transforming role attributed to the Third Sector organizations. Therefore, different discourses and interpretative tendencies about the social transformation are presented. Initially, a presentation of the discourse on which these organizations are based has been made, along with a critical discussion of their justifications. After that, a case study is evaluated in order to identify, based on the discourses of the institutional actors enrolled in a social project of a Third Sector organization, the social transformation they conceive. Finally, the paring of the civil society concept and the Third Sector concept are approached, showing the inconsistence of this operation and highlighting the connecting links between the discourses of the different disciplines and those of the institutional actors of the studied case. Through the analyses of the discourses of the institutional actors it was verified that the practices named as transforming were multifaceted, in spite of the tendency of labeling them as equal and following the same direction. On the other hand, the categories that shape the organizations’ practices of social transformation do not contemplate the psychological phenomena found in those practices – which are the condition of theses categories themselves. By the confrontation of the different discourses approached in this dissertation, it was observed that the discussion of social transformation follows the imperatives of a dominating political project. Moreover, it is shown that one of the devices of this uniformization is the ideological substitution of the meanings of words. The apparent unity is what links the actions of several civil society organizations

湘中梅山地區至今存在巫師、神明與祖先疊合祭祀的現象。地方上的各個村莊或院落普遍祭拜「家主」的木雕神像，這些「家主」的姓名、木雕的形式、傳說的故事各異，但就整個梅山地區而言，「家主」又有著共通的特點--他們都身兼巫師、神明與祖先。這跟粤西亦神亦祖、珠江三角洲及莆田地區神明與祖先明顯分開祭祀的現象很不一樣。我們該怎樣從歷史的角度來解讀梅山的「家主」祭祀傳統？本文冀通過史料的分析、科儀的解讀、地方文獻材料的耙梳以及田野調查的運用，探討不同的禮儀傳統如何形塑當地的「文化傳統」與「生活空間」。 / 唐宋時期，佛教在梅山地區上有很大的影響力。北宋政府「開梅山」時，需要借助佛教的影響力使政權順利進入地方社會。「梅山」一詞不僅作為地理標籤，更成為山地人群與鬼神信仰的泛稱。元明時期，土地的開發提供了法術展演的場地，道教閭山派與本土的祭祀傳統融合，深刻地影響地方祭祀。元末明初，王朝國家在梅山地區建立社會秩序的辦法，是通過承認地方豪強勢力的合法性，換取他們支持政府的管治。然此一作法及其影響隨著明中葉政府加強稅收而有所改變。明清時期，世家大族往往以寺庵守墓護山，這傳統一直延續到清末。在此同時，城隍信仰作為王朝國家的象徵，最遲在明中葉進入地方社會，這套祭祀傳統的推廣有賴正一派道教的傳播。以理學為核心的王朝禮儀開始在地方社會推行，主要依靠一群有科舉功名的士紳，但士紳的影響相當有限。清初，修建祠堂開始成為社會風尚，建祠以「妥先靈」成了祭祖的另一種辦法。縱上所述，在湘中梅山民間宗教組織的發展中，各種宗教禮儀的傳統在不同時期進入鄉村社會，鄉土的鬼神信仰有機結合，形成本地的社會規範。在這個過程中，宗教成為各集團爭奪正統的戰場，宗教禮儀與信仰也隨之演變。 / 筆者以為要瞭解形塑地方社會的過程，便不能忽略地方社會整合進入國家的時間，因為國家在不同時期所倡導的意識形態，對於社會整合後所呈現的圖景有重要的影響。同時，我們也不能忽略地方本土固有的傳統，以及聚落環境的制約，禮儀變革與社會重組過程，其發展脈絡在不同的社會生態環境中往往會有所差異。要言之，無論是國家的制度或者是正統的意識形態，都必須跟原有的社會文化傳統、本土的鬼神信仰相結合，才能產生影響，在此一過程中，各種宗教集團與儀式專家有著關鍵而主導的作用。 / Being attracted by the special phenomenon that family gods [Jiazhu] are worshiped widely in the local society, during my visits to the Central Region [Xiangzhong] of Hunan, I became interested in how that phenomenon was formed in a historical context. Jiazhu is treated as a member of the same clan with the highest spiritual power, showing its close identification with shamans and territorial gods. This pattern is very different when compared with the merging of ancestor with deity in Hainan and Leizhou, and the separation of ancestor and deity in the Pearl River Delta and the Putian Plain. This thesis thus focuses on how the pattern had evolved. Drawing on a variety of sources, including official documents, local materials, and Taoist ritual texts and so on, it studies the relation between religious practices and social changes that shaped the local “cultural traditions and “living space. / The history of the Central Hunan from the Song to the late Qing can be expressed as a story of the encroachment on territory vis-a-vis competitions among natives, newcomers, Buddhist monks, and Daoist ritual masters. In Tang-Song period, Buddhism had great influence on the local society. During the Northern Song dynasty, the Meishan region, then the frontier of Han China, was forcibly “opened by the imperial government with the assistance of Buddhist monks. Meishan was hereafter not only as a geographical label but also generally identified with the indigenous people and local spirits. In the early Ming period, newcomers used “spiritual power [Fashu] which co-worked with Lüshan Daoist traditions to sanctify their landownership. Applying Fashu became a predominant approach to open up primitive land. This is a significant period when the Meishan tradition and the Lüshan Daoist traditions mixed together. In local belief, both Jazhu and Dizhu were deities of the highest spiritual power. Dizhu was one who opened up primitive land. From the Late Yuan to the early Ming period, the dynasty established the social order by recognizing the interests of the local chiefs. This situation changed when the local government reformed the taxation system in the mid-Ming. / This thesis shows the dynamics of ritual representation of local society from the Song to late Qing period. During the Ming-Qing period, powerful hereditary families used Buddist monasteries to protect ancestral graveyards and the hill cemeteries. This tradition continued to the late-Qing. In addition, the City God, a symbol of the imperial government, was incorporated into the belief system of local society with the spread of the Orthodox Oneness Sect[Zhengyi sect]. The highly educated gentries began to promote state rituals in the locality for reconstructing their own traditions, with limited success. During the mid-Qing, building ancestral halls became a popular trend of housing the ancestral spirits. / This thesis argues that in understanding the shaping of the local society, one should not miss the timing of it being incorporated into the state, since the ideologies sanctioned by the state had a considerable and persistent impact on the integrated society. On the other hand, the persistence of the local and indigenous should not be underplayed. Ritual transformation and social restructuring vary with different social and ecological environments. State institutions and orthodox ideologies cannot work successfully unless they combine with indigenous traditions and deity systems. In such process, various religious groups and ritual masters played a leading role. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 呂永昇. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 231-246). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Lü Yongsheng. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 南中國的移民、宗族、宗教與社區 --- p.1 / Chapter 第二節 --- 亦巫亦神亦祖：湘中梅山地區的歷史地理與社會形態 --- p.19 / Chapter 第三節 --- 論文架構、研究材料與方法 --- p.23 / Chapter 第一部份 --- 進入地方社會的禮儀傳統 --- p.28 / Chapter 第二章 --- 傳說與歷史 --- p.29 / Chapter 第一節 --- 官與道士：晉文斤成道的傳說 --- p.29 / Chapter 第二節 --- 密印寺與唐溈山僧 --- p.32 / Chapter 第三節 --- 「梅山十峒獠」及宋初資江流域所奠定的格局 --- p.36 / 小結 --- p.40 / Chapter 第三章 --- 北宋僧侶與資江流域的開發 --- p.42 / Chapter 第一節 --- 僧侶與開梅山道 --- p.43 / Chapter 第二節 --- 湘中格局的重整與族類的劃分 --- p.55 / Chapter 第三節 --- 宋王朝的教化與「梅山」風俗 --- p.60 / p.70 / Chapter 第四章 --- 國家禮制、移民與戶籍：明代的梅山社會 --- p.72 / Chapter 第一節 --- 元末明初土酋的勢力 --- p.73 / Chapter 第二節 --- 明代行政、祭祀系統的建立與理學的推行 --- p.87 / Chapter 第三節 --- 祖先的故事：譜牒中的移民記憶 --- p.102 / 小結 --- p.120 / Chapter 第二部份 --- 禮儀疊合的地方社會 --- p.122 / Chapter 第五章 --- 譜系的內外：清以降的社會建構 --- p.123 / Chapter 第一節 --- 冷水江巖口鎮的族群與聚落 --- p.123 / Chapter 第二節 --- 「家主」、「地主」與「廟王」的祭祀活動 --- p.135 / Chapter 第三節 --- 蘇氏「家主」、「地主」及族人的分衍與定居 --- p.146 / Chapter 第四節 --- 尊宗敬祖：從香火堂到祠堂 --- p.166 / 小結 --- p.176 / Chapter 第六章 --- 禮儀的疊合：宋至清末湘中梅山地區宗教形態的演變 --- p.177 / Chapter 第一節 --- 瑤人傳說中的祖源地：「梅山」 --- p.177 / Chapter 第二節 --- 法術的開發：明代祖先拓殖的傳說 --- p.187 / Chapter 第三節 --- 明清佛教與地方家族 --- p.199 / Chapter 第四節 --- 王朝的體制與神靈體系的建構 --- p.204 / 小結 --- p.215 / Chapter 第七章 --- 總論：法術的庇佑 --- p.216 / 附錄 --- p.222 / 徵引史料及參考書目 --- p.231

The thesis draws upon six published and peer reviewed papers and a peer reviewed book chapter. An overview of each paper is followed by the publication and then an explanation of how each has contributed to the emerging research profile and methodology. There follows a critical overview and rationale of the developing and emerging research profile and the move from a constructivist grounded methodology to a Bourdieuian theoretical and methodological position. This thesis focuses on the process of social reproduction and change in the contemporary mountaineering and climbing field. A central theme in this thesis is the relationship between social structure and individual agency. The adoption of the Bourdieuian approach represents a conceptual break with previous understandings of action, agency, objectivism, subjectivism, the individual and society. Habitus becomes a main mechanism to explore and analyse the process of social change and reproduction in the contemporary climbing and mountaineering field. Habitus makes it possible to understand and account for the dynamic and spontaneous actions of individuals as well as the process of social reproduction and change. At the centre of the process of social change is the relationship between the habitus and the field. It is through a detailed analysis of the relationship between the habitus and the field that is possible to understand the process of structural change and the conditions where individuals are most likely and able to challenge doxa. In the modern climbing context, women, particularly from the middle classes, are becoming empowered through the transformation of their bodies and the construction of often complex and contradictory identities. These women are placed to take advantage of new emerging social relations and opportunities occurring as a result of hysteresis. However, this has implications for the identities and position of established climbers, particularly men whose habitus was formed under a previous set of objective conditions, but also other women from subordinate social positions.

Orientadora: Angélica Lovatto / Banca: Jefferson Barbosa / Banca: Marisa Silva Amaral / Resumo: O objeto de análise de nossa pesquisa é a Teoria Marxista da Dependência (TMD) no pensamento de Ruy Mauro Marini, em especial a categoria da superexploração da força de trabalho. Partimos do resgate bibliográfico da obra do autor dos anos de 1966 a 1979 - período no qual se concentram suas principais formulações sobre a problemática da dependência - que tratam da reprodução atrofiada da força de trabalho, com sua extração de mais valia pautada na modalidade da superexploração. Adotando a teoria do valor de Marx, Marini procurou responder porque o subdesenvolvimento é o outro polo do desenvolvimento dentro do modo de produção capitalista e como a teoria do valor estabelece sua particularidade na América Latina. Partindo dessa análise, caminhamos com as seguintes indagações: I - O desenvolvimentismo (e o neodesenvolvimentismo) teriam condições de atingir um desenvolvimento econômico capaz de promover o rompimento com a dependência estrutural?; II - O neodesenvolvimentismo dos anos 2000 possibilitou a superação do subdesenvolvimento e a subordinação ao imperialismo monopolista? Frente a essas indagações defendemos a seguinte hipótese: a categoria de superexploração é explicativa da modalidade estrutural que caracteriza as economias dependentes e configura um modo de produção fundado exclusivamente na maior exploração do trabalhador em detrimento ao desenvolvimento de sua capacidade produtiva. Ou seja, essa modalidade carrega o imbricamento entre crescimento da taxa de mais valia... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The object of analysis of our reserarch is the Marxist Dependence Theory through Ruy Mauro Marini's toughts, specially workforce superexploration category. Starting from the bibliographic recapture of the author's work from 1966 to 1979 - when his principal formulations about the dependency problematics concentrates - wich deals with atrophied reprodution of the workforce, with the added value extraction ruled on the superexploration. Adopting Marx's value theory, Marini seeks to respond why underdevelopment is the other pole of development in capitalist mode of production and how the value theory establishes its particularity in Latin America. Starting with this analysis, we walk through the following questions: I - Would developmentalism (and neodevelopmentalism) have conditions of achieving an economic development capable of promoting the disruption with structural dependency?; II - Did the neodevelopmentalism from 2000's years make possible the overcome of underdevelopment and the subordination to the monopolist imperialism? Facing these questions we develop our hypothesis: the superexploration category explains the structural modality that caracterizes the dependent economies and configurates a mode os production that is exclusively founded in greater worker exploration to the detriment of the development of their productive capacity. In other words, this modality carries the bracing bettween the added value rate with premature exhaustion of the workforce, compromising t... (Complete abstract click electronic access below) / Mestre

This dissertation offers an ethnographic account of the contemporary relationships between livelihood practices and food among the Tsimané Indians of the Bolivian Amazon. Because of the multitudinous properties of food, I use it as both a tool and a metaphor to focus my discussion on how a history of development in the region coalesces into new constructions of identity, values, practices, and knowledge for the Tsimané. Through a framework of `localized' modernity, I argue that food and food related processes are not only shaped by broad and indirect forms of development over time, but that they moderate them by formulating the ways in which they take root in everyday life. Understanding contemporary articulations of indigenous identity and cultural constructions is increasingly important to small lowland indigenous groups throughout Latin America, but particularly in Bolivia, where indigenous groups are engaging in new claims over autonomy, land, and resource rights as part of a new "plurinational" state. By offering insight into contemporary indigenous practices and knowledge, I draw attention to the ways politicized ideals of indigeneity in Bolivia can conflict with local ontologies. Based on over a year of fieldwork, the dissertation is organized into two sections. The first section examines a century of regional shifts that transformed the landscape in which the Tsimané historically reside along with their ability to survive solely from subsistence activities. I situate contemporary forms of livelihood production, specifically logging, within this history in order to highlight how past experiences transform local articulations of the emerging national indigenous and environmental politics of 'Vivir Bien'. The second section focuses specifically on livelihoods and food. I call attention to the ways global, national, and regional processes are experienced, interpreted, and transformed on a local level and through time. I illustrate this in three ways: first, through a discussion of time allotment and the relationship between subsistence activities and cash accruing activities; second, through a comparison of how people think about the domain of food and how they consume food; and lastly, through a discussion of one of the most important cooked foods of the Tsimané, Shocdye (beer), and the ways in which changing livelihood activities, conceptions of dietary practice, and social relationships and roles coalesce through cooking and eating.

This dissertation tracks the effects of state recognition across a series of vanishing and emerging social worlds in post-Fukushima Japan. Based upon two years of fieldwork, the dissertation focuses on ethnographic sites at which the failure of state subjectivization activates both a reinvigoration of state discourse, and the formation of counter-discourses within the temporality of Japan’s endless “postwar” (sengo). In so doing, the dissertation seeks to disclose the social violence and iteration of shame as it is mobilized by the state to produce an obedient subject – willing to die for the nation in war – and as the failure to conform precipitates alternate socialities that may be either opposed to or complicit with state interests. The ethnographic sites of which I write concentrate on: the compulsory enactment of propriety in public school ceremonies, and the refusal by teachers to stand for, bow to the “national flag” (kokki), and sing the “national anthem” (kokka), the self-same imperial symbols under which Japan conducted World War II; a group of Okinawan construction workers in the old day laborer district of Tokyo, Sanya; the stigmatized “radical” (kageki) leftist student organization, the Zengakuren; the “internet right-wing” (netto uyoku) group, the Zaittokai, whose street protests are performed live before a camera; and “Fukushima,” where the charge of guilt has short-circuited memories of the Japanese state sacrificing its citizens during World War II. As a foil for the remaining ethnographic sites, the obviousness of giving “respect” (sonchō) to state symbols in public school ceremonies discloses the formation of subjects in a constitutive misrecognition that eliminates – or kills – difference in the enactment of social totality. A veritable stain on which the Japanese state drive to war was dependent, the singular figure of the sitting teacher formed part and parcel of what rightist politicians referred to as the “negative legacy” (fu no rekishi) of World War II. S/he constituted the object of an overcoming that – alongside the Okinawan construction worker, the “radical” (kageki) leftist, the “resident foreigner” (zainichi) as object of Zaittokai hate speech, and “Fukushima” – at once marked the ground of intensification and failure of state discourse. For the graduation ceremony of March, 2012, the official number of teachers who refused to stand and sing fell to “1” in Tokyo, where the state employs 63,000 teachers. With neither family ties, romantic involvements, nor social recognition that would confirm their masculinity, the vanishing day laborers of Sanya made all the more insistent reference to the trope of otoko or ‘man.’ Closely articulated with the mobster world of the yakuza with which many workers had connections, the repetition of masculinity in work, gambling, and fighting constituted a discourse that repulsed the shaming gaze of general society. Thus, the excessive life-style of the otoko was located at the constitutive margins of the social bond of propriety, where he also provided a dying reserve army of labor that could be mobilized to undertake the most undesirable tasks, such as work at Fukushima Daiichi Nuclear Power Plant. Echoing the death of Sanya, the Zengakuren numbered in the tens of thousands in the 1960s and 1970s, but had dwindled to under 100 active members in 2012. While the anti-war “strike” (sutoraiki) constituted the apotheosis of the Zengakuren discourse, their espousal and shameless mandate of “violent” (bōryoku) revolution subverted the origins of the Zengakuren into a prohibitive discourse which replicated the form of state rhetoric, and demanded the eradication of the Stalinist from within their own ranks. No less shameless than the Zengakuren, the emergent hate speech of the “internet right-wing” (netto uyoku) iterated state discourse among the working poor. Having grown from 500 to 10,000 members within only four years, the Zaittokai’s notorious hate speech aspired to the instantaneous effect of “killing” (korosu) another legacy of World War II: the “resident foreigner” (zainichi). Yet, replicating online forms of writing, the iterability of their performative triggered repetition, and in a shamelessness specific to cyberspace – in which the reciprocity of the gaze and shame were lacking – the Zaittokai directed their paranoid speech at the state, whose representatives were said to be controlled by zainichi. Lastly, “Fukushima” marked the apogee of the effectivity and failures of the state in containing both the excesses of capitalism, and the “negative legacy” (fu no rekishi) of World War II, the memories of which were short-circuited by radioactive outpour.