This research explores the world of material belongings of Muslim Syrian newcomer/refugee families as they establish themselves in Canada since 2015. The study centers the cultural and emotional meanings of the material belongings by looking at both those that are brought with the newcomers and those that are left behind. It aims to shed light on how these objects hold memories and connect refugees to their cultural and personal histories while also examining the role of displacement in this context. Additionally, it investigates the different perspectives between generations by looking into how the value and meaning of belongings may alter between older and younger family members. The key questions of the study develop at the intersection of material culture and forced migration. It first examines whether material belongings hold a significant place in the everyday lives of refugees and how this reflects on their memories. Secondly, it considers if migration and the experience that comes with it alters refugees’ attachments to their material belongings and leads to changing their sentimental value over time. Thirdly, it evaluates whether the decision-making process behind what refugees choose to bring with them and what they decide to leave behind is affected under distressing circumstances. Methodologically, the study offers an alternative ethnographic approach by braiding migrant narratives with object biographies, shifting the subject of the narrative toward a demonstration of the interrelationships of persons and things. / Thesis / Master of Arts (MA)

<p>Mainly focusing on the big picture regarding the research concerning the religious sphere in Bronze Age Scandinavia, the research field has been missing out on the smaller picture. The results have a tendency to produce a picture where the big landscape monuments, social structures and cosmology appear in the foreground. This essay is a comment to this phenomena and a methodological and terminological discussion regarding the way in which we as archaeologist’s works with questions about religion and rites. The main task though is to make an attempt in trying to identify the ritual performers and to answer the question whether it's possible or not to do that. This kind of work needs empirical studies with a theoretical background. The grave material can be the key to find these individuals since it's a context where the person’s belongings can be connected with the individual. The theoretical stance is that the Bronze Age research has been unable to identify these performers and that this in factcan be done. The etuis of belongings discovered for the first time in 1845 with the archaeological excavation of the Hvidegaard grave outside Copenhagen in Denmark, containing objects referred to as magical objects, can be one way to make these actors of rites come alive.The etuis of belongings and other grave material are presented in this work and a discussion about the graves material is made. The approach to study the bigger picture by studying the small empirical material is also made in this essay where a model of the ritual sphere is presented in the results with an attempt to show a none official cult existing side by side and in interaction with the official one.</p>

Mainly focusing on the big picture regarding the research concerning the religious sphere in Bronze Age Scandinavia, the research field has been missing out on the smaller picture. The results have a tendency to produce a picture where the big landscape monuments, social structures and cosmology appear in the foreground. This essay is a comment to this phenomena and a methodological and terminological discussion regarding the way in which we as archaeologist’s works with questions about religion and rites. The main task though is to make an attempt in trying to identify the ritual performers and to answer the question whether it's possible or not to do that. This kind of work needs empirical studies with a theoretical background. The grave material can be the key to find these individuals since it's a context where the person’s belongings can be connected with the individual. The theoretical stance is that the Bronze Age research has been unable to identify these performers and that this in factcan be done. The etuis of belongings discovered for the first time in 1845 with the archaeological excavation of the Hvidegaard grave outside Copenhagen in Denmark, containing objects referred to as magical objects, can be one way to make these actors of rites come alive.The etuis of belongings and other grave material are presented in this work and a discussion about the graves material is made. The approach to study the bigger picture by studying the small empirical material is also made in this essay where a model of the ritual sphere is presented in the results with an attempt to show a none official cult existing side by side and in interaction with the official one.

Previous theories have suggested that consumers will be happier if they spend their money on experiences such as travel as opposed to material possessions such as automobiles. I test this experience recommendation and show that it may be misleading in its general form. Valence of the outcome significantly moderates differences in respondents' reported retrospective happiness with material versus experiential purchases. For purchases that turned out positively, experiential purchases lead to more happiness than do material purchases, as the experience recommendation suggests. However, for purchases that turned out negatively, experiences have no benefit over (and, for some types of consumers, induce significantly less happiness than) material possessions. I provide evidence that this purchase type by valence interaction is driven by the fact that consumers adapt more slowly to experiential purchases than to material purchases, leading to both greater happiness and greater unhappiness for experiential purchases. Moreover, I show that this difference in hedonic adaptation rates for material and experiential purchases is being, at least partially, driven by a difference in memory for those types of purchases. I also show that individuals mispredict hedonic adaptation rates for material and experiential purchases. Finally, I discuss implications for consumer choice. / text

《身外物》為本人以「患病母親的女兒」視角，以影片創作詮釋媽媽初發病至今，我所感知到的家庭改變，以及家人與我共度媽媽生病的心境歷程。 《身外物》以紀錄影像為主，並藉由許多重建場景，以空鏡頭或意境式的影像之重演、動畫虛構方式，傳達有關個人成長記憶裡媽媽生病前／後的畫面，是屬於較具表現形式的個人紀錄片作品。 同時，影片的概念「身外物」，意指媽媽從前美麗的衣服，以及而今臥床狀態所必需的醫療用具；兩者分指向「健康」與「生病成為生命的一部分」的訊息，以兩種身外物象徵的故事敘事，帶出本人與家人陪伴媽媽生病一路走來的歷程。更期能在創作過程中，療癒自己多年面對媽媽生病以來的創傷心情，因此該作品是一則平靜卻也蘊含著對過去逐漸釋懷的影像述說。 / “Mother’s Belongings” is a film about how my family and I have been accompanying my mother with her illness all of the days, which has brought significant changes to our lives. As a daughter, I will depict my psychological journey based on what I perceive before and after my mother encountered the disease ever since my teenage. The film will include two parts: one is based on video records of my daily life, the other is some fictional clips about my past memories. The title “Mother’s Belongings” indicates different belongings (or apparels) of my mother’s “health” and “illness”. I intend to use the symbols of material nature to delineate the story of a daughter and her family facing the illness of her mother.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico / Tendo como foco de reflexão a produção de novas identidades em situação de deslocamento, o presente trabalho compara as trajetórias de estudantes cabo-verdianos em trânsito no Brasil (Rio de Janeiro) e em Portugal (Lisboa) em busca da elaboração de seus projetos de vida e formação superior. A partir da análise de suas narrativas, aborda como esses estudantes constroem suas identidades, em contexto pós-colonial e transnacional, em contato com diversas pessoas e grupos sociais (estudantes brasileiros, portugueses e de outras nacionalidades) e como vivenciam as tensões raciais nos distintos contextos de destino. Deixar Cabo Verde para emigrar para outros países é vivido por muitos jovens cabo-verdianos não só como um destino e um sonho de vida melhor, de ter uma formação superior no exterior, mas também de conhecer outras pessoas e lugares dos quais eles têm notícias de sucessos através de outros estudantes e imigrantes. Longe de casa, da família e dos amigos, as narrativas ressaltam a importância das escolhas na elaboração de seus projetos e das redes de relações construídas nos países de destino para minimizar a saudade, ajudar no acolhimento na universidade e integração na sociedade. Assim, com base nas estratégias de adaptação, vivenciando processos de inclusão e exclusão em diversas situações sociais, no Rio de Janeiro e em Lisboa, o trabalho discute o impacto do trânsito para a reconfiguração de identidades e pertencimentos dos estudantes. / The research focus on the reflection of production of new identities in situation of displacement, comparing the trajectories of Cape Verdeans students in transit both in Brazil (Rio de Janeiro) and Portugal (Lisbon) in pursuit of the development of their life projects and higher education. Based on the analysis of their narratives, it discusses how these students build their identities by having contact with various social groups (Brazilian, Portuguese students and other nationalities) in a post-colonial and transnational context and how they experience racial tensions in different contexts of their destination. Leaving Cape Verde to emigrate to other countries is experienced by many young Cape Verdeans not only as a destiny, a dream of a better life, of having a higher education abroad, but also to meet other people and to visit places from which they have news of successful experiences through other students and immigrants. Away from home, family and friends, such narratives highlight the importance of choices in designing their projects, and of networks of relationships built in the destination countries to minimize homesickness, help reception at university and integration in society. Thus, based on the adaptation strategies, experiencing processes of inclusion and exclusion in various social situations in Rio de Janeiro and Lisbon, this thesis discusses the impact of transit for the reconfiguration of identities and belonging of those students.

Overconsumption has become a common phenomenon in our contemporary consumer society. Furthermore, overconsumption has repeatedly been pointed out for its negative impact on the wellbeing of both humans and the environment. Alternative consumption and minimalism have, in recent years, become increasingly noticeable as a solution to this problem. The purpose of this study is threefold. First, from a Swedish context provide information on the motives of individuals who choose an alternative consumption or a minimalistic lifestyle, second, how these choices are important to the construction of these individuals’ self-identity, and third to discuss the significance of objects for these individuals. Previous research shows that motives for individuals who choose alternative ways of consumption are both personal benefits and activist ideologies. Financial capacity also plays a major role in an individual’s ability to consume alternatively or choose a minimalistic lifestyle. We have noted that previous research is currently lacking to explain how alternative ways of consumption are related to the construction of self-identity. Previous research also shows that there seems to be an ongoing discussion about the definition of the concepts of alternative consumption and minimalism. Our study is based on qualitative interviews with five individuals where both alternative consumers and minimalists are represented. This study's findings show that the main motive of our interviewees to choose alternative ways of consumption is that these lifestyles has given rise to increased well-being. It also shows that some participants have been able to develop an emotional distance to their belongings through these lifestyle choices. The results also indicate that the interviewees do in fact construct their self-identity through alternative ways of consumption. Also, that class affiliation is a crucial factor for the individuals' ability to choose a lifestyle characterized by alternative ways of consumption. / Överkonsumtion har blivit ett vardagligt fenomen i vårt samtida konsumtionssamhälle. Detta har upprepade gånger pekats ut som en bidragande faktor till att välbefinnandet hos både människa och miljö påverkats negativt. Både alternativ konsumtion och minimalism har på senare år blivit allt mer uppmärksammade som lösningar på detta problem. I denna studie är syftet att utifrån en svensk kontext bidra med kunskap om vilka motiv individer har till att välja en alternativ konsumtion eller en minimalistisk livsstil, hur detta i sin tur har betydelse för konstruktionen av självidentiteten samt vilken betydelse ting har för dessa individer. Tidigare forskning har visat att personliga fördelar och aktivistiska ideologier varit motiv för individer till att välja alternativa konsumtionssätt. Förutsättningarna för att göra dessa livsstilsval skiljer sig dock beroende på vilken ekonomisk kapacitet människor besitter. Vi har uppmärksammat att nuvarande forskning är bristfällig i att förklara hur alternativa konsumtionssätt står i relation till identitetsskapande. Det tycks även finnas en pågående diskussion i tidigare forskning om definitionen av begreppen alternativ konsumtion och minimalism. Vår studie är baserad på kvalitativa intervjuer med fem intervjupersoner där både alternativa konsumenter och minimalister finns representerade. Studiens resultat visar att intervjupersonernas huvudsakliga motiv till att välja ett alternativt konsumtionssätt är att livsstilen givit upphov till ett ökat välbefinnande. Resultatet visar även att vissa deltagare har utvecklat en emotionell distansering till sina ägodelar genom deras val av livsstil. Resultatet tyder även på att intervjupersonerna konstruerar sin självidentitet genom alternativa konsumtionssätt samt att klasstillhörigheten återigen anses vara en avgörande faktor för individers förmåga att välja en livsstil präglad av alternativa konsumtionssätt.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / Tendo como foco de reflexão a produção de novas identidades em situação de deslocamento, o presente trabalho compara as trajetórias de estudantes cabo-verdianos em trânsito no Brasil (Rio de Janeiro) e em Portugal (Lisboa) em busca da elaboração de seus projetos de vida e formação superior. A partir da análise de suas narrativas, aborda como esses estudantes constroem suas identidades, em contexto pós-colonial e transnacional, em contato com diversas pessoas e grupos sociais (estudantes brasileiros, portugueses e de outras nacionalidades) e como vivenciam as tensões raciais nos distintos contextos de destino. Deixar Cabo Verde para emigrar para outros países é vivido por muitos jovens cabo-verdianos não só como um destino e um sonho de vida melhor, de ter uma formação superior no exterior, mas também de conhecer outras pessoas e lugares dos quais eles têm notícias de sucessos através de outros estudantes e imigrantes. Longe de casa, da família e dos amigos, as narrativas ressaltam a importância das escolhas na elaboração de seus projetos e das redes de relações construídas nos países de destino para minimizar a saudade, ajudar no acolhimento na universidade e integração na sociedade. Assim, com base nas estratégias de adaptação, vivenciando processos de inclusão e exclusão em diversas situações sociais, no Rio de Janeiro e em Lisboa, o trabalho discute o impacto do trânsito para a reconfiguração de identidades e pertencimentos dos estudantes. / The research focus on the reflection of production of new identities in situation of displacement, comparing the trajectories of Cape Verdeans students in transit both in Brazil (Rio de Janeiro) and Portugal (Lisbon) in pursuit of the development of their life projects and higher education. Based on the analysis of their narratives, it discusses how these students build their identities by having contact with various social groups (Brazilian, Portuguese students and other nationalities) in a post-colonial and transnational context and how they experience racial tensions in different contexts of their destination. Leaving Cape Verde to emigrate to other countries is experienced by many young Cape Verdeans not only as a destiny, a dream of a better life, of having a higher education abroad, but also to meet other people and to visit places from which they have news of successful experiences through other students and immigrants. Away from home, family and friends, such narratives highlight the importance of choices in designing their projects, and of networks of relationships built in the destination countries to minimize homesickness, help reception at university and integration in society. Thus, based on the adaptation strategies, experiencing processes of inclusion and exclusion in various social situations in Rio de Janeiro and Lisbon, this thesis discusses the impact of transit for the reconfiguration of identities and belonging of those students.

Asian American belongings, migration patterns, and transnational identities are largely constructed in the United States as static, unidirectional, and invisible. Asian Americans complicate these constructions through the practice of ancestral return. In this thesis, “ancestral return” is constituted through one’s participation in a university study abroad program to a specific place to where one traces her heritage. I use “return” not necessarily to account for a form of reverse migration; rather “return” here names the multiple, sometimes contradictory kinds of return, including “return” to a place that one has not yet been. This project examines how Asian American identities are constructed, disrupted, and transformed when Asian Americans traverse borders, time, and imaginaries. I use a performance ethnography and personal narrative performance methodology to center the memories and experiences of Asian American women who have practiced ancestral return. Personal narrative performances theorize Asian American belongings, migration patterns, and transnational identities within the context of complex and contradictory practices of ancestral return. This work contributes to the theorization of personal narrative performance as well as a growing literature on the return mobilities of the Asian American second-generation and beyond.