In this thesis I look at the question of Taiwanese identity by focussing on characteristics that have come to be considered natural human identity attributes worldwide. I look at historical discourses that have depicted and constructed these attributes as essential to the nature of human beings. Biological theory, terminology, modes of classification, and conceptions of human being established in the natural sciences, and imported to the social sciences, have created a general international discursive regime that employs notions of blood relations, lineage, family, nation-ness, race, ethnicity an ongoing constructions and contestations of identity. The discourse on identity as a matter of heritage is echoed in the science of linguistics with the classification of languages into natural family groups. Linguistic group as an identity marker complicates and is complicated by the general discourse on identity also employing family talk. I try to show that the human being conceived principally as a biological being, became the focus of techniques of population control and institutional reproduction of social subjects in eighteenth and nineteenth-century Europe, especially with mass education, and that this process was replicated in the industrialization and modernization of Taiwan. In Taiwan, as in Europe, techniques of what Michel Foucault calls biopower were deployed in the process of strengthening the productive powers of the nation state in the international struggle of the survival of the national fittest. For Foucault the spatial and temporal patterns of interaction these institutional processes employed created the kind of social subject that is a precondition for capitalist expansion. In addition to the implicit training that modern institutions employ, there are also explicit educational programs that are grounded in scientific and social theories that modern societies propagate in the curricula of public systems of education. The Taiwanese learned that their identities, as Chinese citizens, were determined by blood lineage, that is, by racial association. I will explain that in China and Taiwan these positivistic, essentialist and biological ideas of identity, were picked up from the western biological and social sciences by Chinese intellectuals at the turn of the twentieth century. In combination with Confucian ideas on family these ideas were consciously selected by the Nationalist government in Taiwan and employed in the production of a specific form of Chinese citizenry in Taiwan. Reinforcing deeply entrenched discourses on race, long expressed in historical China, these biological and familial conceptions were deployed for political purposes in education programs designed to legitimise the right of the Nationalist government to rule China and then Taiwan. Finally, the metaphor of biological family that was employed in an understanding of nation-ness in Taiwan has also come to determine thinking about the natural association between languages, nations and races. In the science of linguistics, languages are depicted as having evolved in the same way races do. In these classifications, official national languages, which historically are the dialects of dominant social groups, are determinative of socio-economic class reproduction, being considered the summit to which all speakers of all secondary dialects are compelled to aspire. The question of language education for identity in Taiwan will be examined in light of these preconceptions, processes and programs. I show that language, nation and race have tended to be cast in discourse as naturally combined elements that determine identity. As a result of colonial educational processes these identity terms tend to be understood as both natural attributes and, as naturally adhering to each other. Nationalities, national or official languages, constructed races, and constructed ethnicities tend to be combined in a globalized discourse to produce dominant images of certain societies identities. The English language in Taiwan will be shown to be understood as a white language. In colonial discourse nations, races, ethnicities and language types have each been imbued with specific values and statuses. Therefore, dominant images that combine these attributes serve to create intra-national and international human hierarchies. In Taiwan, American English has the potential of raising the status of its learners in the national and international hierarchy toward the high point represented by America as the imperial centre. In Language and Symbolic Power (1991) Bourdieu describes attributes that distinguish groups as different forms of symbolic capital. I want to hold that the nation/social space of Taiwan represents one node within a global network where capitalist forces continue to entrench privilege and power of national and international elites whose place in this hierarchy, whose opportunities for material and social advantages, are determined by the relative statuses of their nations, races, ethnicities and languages. Black, brown, white and yellow people, speakers of specific official languages, or what are considered derivative dialects, are imbued with a matched set of symbolic forms of capital that have come to have specific social values. These help to determine specific life opportunities in different social settings. I focus on two related settings in Taiwan where expressions of different forms of symbolic capital have significance for Taiwanese identity. The first is the struggle between what have come to be understood as two ethnic groups in the latter half of the twentieth century that I will designate as mainlanders and islanders. The second is the context of English language teaching where certain accents and racial distinctions have come to play a part in the promotion of English as an important form of cultural capital. The struggle between the mainlanders and islanders will be shown to have affected relative opportunities for achieving English skills, to continue class stratification in Taiwan, and to further endanger traditional island cultures and languages.

In this thesis I look at the question of Taiwanese identity by focussing on characteristics that have come to be considered natural human identity attributes worldwide. I look at historical discourses that have depicted and constructed these attributes as essential to the nature of human beings. Biological theory, terminology, modes of classification, and conceptions of human being established in the natural sciences, and imported to the social sciences, have created a general international discursive regime that employs notions of blood relations, lineage, family, nation-ness, race, ethnicity an ongoing constructions and contestations of identity. The discourse on identity as a matter of heritage is echoed in the science of linguistics with the classification of languages into natural family groups. Linguistic group as an identity marker complicates and is complicated by the general discourse on identity also employing “family talk. I try to show that the human being conceived principally as a biological being, became the focus of techniques of population control and institutional reproduction of social subjects in eighteenth and nineteenth-century Europe, especially with mass education, and that this process was replicated in the industrialization and modernization of Taiwan. In Taiwan, as in Europe, techniques of what Michel Foucault calls “biopower” were deployed in the process of strengthening the productive powers of the nation state in the international struggle of the survival of the national fittest. For Foucault the spatial and temporal patterns of interaction these institutional processes employed created the kind of social subject that is a precondition for capitalist expansion. In addition to the implicit training that modern institutions employ, there are also explicit educational programs that are grounded in scientific and social theories that modern societies propagate in the curricula of public systems of education. The Taiwanese learned that their identities, as Chinese citizens, were determined by blood lineage, that is, by racial association. I will explain that in China and Taiwan these positivistic, essentialist and biological ideas of identity, were picked up from the western biological and social sciences by Chinese intellectuals at the turn of the twentieth century. In combination with Confucian ideas on family these ideas were consciously selected by the Nationalist government in Taiwan and employed in the production of a specific form of Chinese citizenry in Taiwan. Reinforcing deeply entrenched discourses on race, long expressed in historical China, these biological and familial conceptions were deployed for political purposes in education programs designed to legitimise the right of the Nationalist government to rule China and then Taiwan. Finally, the metaphor of biological family that was employed in an understanding of nation-ness in Taiwan has also come to determine thinking about the natural association between languages, nations and races. In the science of linguistics, languages are depicted as having evolved in the same way races do. In these classifications, official national languages, which historically are the dialects of dominant social groups, are determinative of socio-economic class reproduction, being considered the summit to which all speakers of all secondary dialects are compelled to aspire. The question of language education for identity in Taiwan will be examined in light of these preconceptions, processes and programs. I show that language, nation and race have tended to be cast in discourse as naturally combined elements that determine identity. As a result of colonial educational processes these identity terms tend to be understood as both natural attributes and, as naturally adhering to each other. Nationalities, national or official languages, constructed races, and constructed ethnicities tend to be combined in a globalized discourse to produce dominant images of certain societie’s identities. The English language in Taiwan will be shown to be understood as “a white” language. In colonial discourse nations, races, ethnicities and language types have each been imbued with specific values and statuses. Therefore, dominant images that combine these attributes serve to create intra-national and international human hierarchies. In Taiwan, American English has the potential of raising the status of its learners in the national and international hierarchy toward the high point represented by America as the imperial centre. In Language and Symbolic Power (1991) Bourdieu describes attributes that distinguish groups as different forms of symbolic capital. I want to hold that the nation/social space of Taiwan represents one node within a global network where capitalist forces continue to entrench privilege and power of national and international elites whose place in this hierarchy, whose opportunities for material and social advantages, are determined by the relative statuses of their nations, races, ethnicities and languages. “Black”, “brown”, “white” and “yellow” people, speakers of specific official languages, or what are considered derivative dialects, are imbued with a matched set of symbolic forms of capital that have come to have specific social values. These help to determine specific life opportunities in different social settings. I focus on two related settings in Taiwan where expressions of different forms of symbolic capital have significance for Taiwanese identity. The first is the struggle between what have come to be understood as two ethnic groups in the latter half of the twentieth century that I will designate as mainlanders and islanders. The second is the context of English language teaching where certain accents and racial distinctions have come to play a part in the promotion of English as an important form of cultural capital. The struggle between the mainlanders and islanders will be shown to have affected relative opportunities for achieving English skills, to continue class stratification in Taiwan, and to further endanger traditional island cultures and languages.

No description available.

Fractures indicate how an individual has moved through the world. Yet, how an individual navigates their world is also dependent on variables such as age and gender, and the intersection of such variables. This was never more true than during the Roman period, where how one lived was contingent on a number of variables such as class, gender, and age. The current project analyzed data from 1121 individuals to examine whether one’s age, gender, burial treatment and the confluence of these variables related to one’s fractures. To capture the diversity of the Roman Empire, the project examined three large settlements: Winchester, UK; Lisieux Michelet, France; and Barcelona, Spain, as well as two smaller settlements: Godmanchester, UK; and Vagnari, Italy. Temporally, the settlements span from the 1st-8th c. CE, the height of the Roman Empire to the Merovingian period. The results of the current study found that when variables are treated in isolation, there were distinct gendered lifeways at most settlements, with males having more fractures. When the variables are considered together, fractures reflect more complex dynamics of temporal stress, age, and labour within burial communities at the three larger settlements. When settlements were compared to one another, the absence of differences in fracture prevalence between settlements suggest than rather than simple urban/rural divides, settlements are shaped by their economies and lifeways. Further, odds ratios suggest that fracture risk differed for men and women, young and old. The current study represents the first study to examine multiple large and small settlements outside of Roman Britain, as well as the first to consider fractures in relation to burial treatment. By cross cutting variables, this study expands the current understanding of small, complex communities within cemeteries, and contributes to the discussion on the confluence of identities in the Roman and Merovingian periods. / Thesis / Master of Arts (MA)

The unifying theme of the chapters presented in this thesis is how people who are not in paid work respond to the stigma of unemployment or the possibility of being regarded as (similar to the) unemployed. Although unemployment is a topic of continuing interdisciplinary interest, most of the extant psychological research has tended to focus on investigating those unemployed people who are officially registered as such. While such an approach is helpful, less research attention has been paid to the fact that there are many groups who are not in paid employment, such as stay-at-home mothers or students. There may be circumstances under which those people may be perceived as very similar to the unemployed. As a consequence, they may perceive a stigma of unemployment. In this thesis we develop this idea by conceptualising people who are not in paid employment in terms of their social identities. The primary goals of this thesis are twofold: first, to demonstrate that the stigma of unemployment not only impacts on the behaviour of registered unemployed people, but also on other people who are not in paid employment. Second, to demonstrate that people not in paid work respond to perceptions of stigma and the possibility of being seen as unemployed by using psychological strategies that are based on their group memberships. Therefore, this thesis investigates how social identification processes interact with perceptions of stigma to influence possible coping behaviour and well-being. In Chapter 1 we begin by reviewing the extant literature on unemployment and stigma. In Chapter 2 we introduce the social identity approach and illustrate how it can be applied to research on groups of people who are not in paid employment in a way that advances both fields. In Chapter 3 we develop the rationale of this thesis and outline a concept to investigate behaviour and responses of different kinds of people not in paid work. In Chapter 4 we present a survey study of unemployed people that supports the notion that they do perceive stigma impacting on their well-being. We present two experiments with university students in Chapter 5 aimed to investigate a threat of possible future unemployment. The findings demonstrate that future job prospects may impact on social identification with other students and well-being. In Chapter 6 we present two studies with stay-at-home mothers that provide evidence that stay-at-home mothers also perceive the stigma of unemployment, but cope with it in different ways than registered unemployed people and students. An experiment with stay-at-home mothers sought to investigate how an imposed unemployed identity affects their coping strategies and well-being. Both studies found support that an alternative identity of being a mother can be a powerful coping resource that is able to protect against negative effects of perceived stigma on well-being. Finally, in Chapter 7, we review and integrate our findings, discuss limitations, and consider theoretical and practical implications. In addition, we suggest new avenues for theoretical and practical work in the research fields of unemployment, stigma, and social identity. We conclude that, overall, the findings we present in this thesis point to the powerful role that stigmatisation and social identification processes can play in determining responses of people who are not in paid work.

No description available.

No description available.

Recent accounting research suggests that auditor identification or familiarity with their clients may be an additional threat to auditor independence, which may be mitigated by a strong professional identity (King 2002; Bamber and Iyer 2007). However, social identity theory suggests that a strong professional identity will only be effective if it is highly salient and thus readily activated. Yet, professional identity salience is argued to have diminished in recent years (Warren and Alzola 2009). I examine if the level of professional identity salience moderates the positive association between auditor agreement with the client and client identity strength, or the negative association between auditor agreement with the client and professional identity strength. I address these research questions using two experiments completed by experienced professional auditors. In the first experiment with an ambiguous audit judgment task, I examine client identity strength and professional identity salience at two levels each and measure professional identity strength. Results show that auditors with stronger client identities agree more with the client, but only when professional identity salience is not heightened. I do not find that auditors with stronger professional identities agree less with the client, even when professional identity salience is heightened. In the second experiment with an unambiguous audit judgment task, I examine client identity strength at two levels when professional identity salience is not heightened. Results are inconclusive as to whether auditors with strong client identities differ in their agreement with the client, relative to auditors with weak client identities. My research contributes to literature on auditor identification and independence by demonstrating the importance of professional identity salience, not just professional identity strength, on auditor judgments. I also show that threats to auditor objectivity can arise from client identity that develops even without a familiar client relationship.

What part does migration play in the construction and reconstruction of social identity? What kind of social relations are produced and reproduced through the migration process? What are the manifestations of power involved in the process of constructing and negotiating social identities through space? These are the central questions in this research. This research not only draws upon current literature on migrant women, but also expands it to address the complexity of construction of social identities and places through migration processes by incorporating critical social theories and feminist geography into the research. I examine embodied geographical experiences and the geography of emotions, by looking at current Taiwanese migrant women’s everyday practices in Toronto. This research provides concrete examples – from a substantial sample of individuals – to support feminist geographers’ arguments on women’s experiences in space. I employ Bourdieu’s concept of habitus to illustrate how personal and private space is constructed and reconstructed by a complex interplay between different discourses and practices, and how new spaces and practices are created for new identity claims. I also examine how the dynamics of habitus shifts through displacement. By looking at the generative aspect of habitus, this research extends the existing scope of the notion of habitus. Collecting more than 125 hours of in-depth interviews with Taiwanese migrant women in Toronto, I examine multidimensional re-configurations of the everyday practices of Taiwanese migrant women in Toronto. Research findings regarding the hidden geography of everyday language practice, the reconstruction of food culture and the exploration of culinary practice, the negotiation of home practice, and the creation of new spaces for new identity claims provide a complicated picture that grasps the contingency and fluidity of identity construction. In addition to concepts of ‘third space’ and ‘paradoxical space,’ my research shows that metaphoric expressions, what I call ‘glass wall’, ‘comfort zone’, ‘unlocked spaces’, ‘dialogical space’ and ‘provocative space’ are important to unveil dynamic pictures of geographical experiences along migration. Indeed, space plays an integral role in the making of social identity.

No description available.