This thesis constitutes a sociological analysis of the establishment and operation of the Department of National Defence Relief Camp Scheme in British Columbia. During the Great Depression of the 1930s, unemployment reached unsurpassed levels, when the dependent Canadian economy could not export its primary resources. Faced with a fiscal crisis, the Canadian state was unable to support the dramatically increased number of destitute. The position of B.C. was particularly serious due to its economic dependence upon the export of raw resources. Thousands of single unemployed men who had been employed in resource industries, and for whom no adequate relief provisions were available, congregated on the west coast and became increasingly militant in their demands for 'work and wages'. The radicalization of this group was perceived as a threat that was beyond the capacity of usual state social control mechanisms. As a result, the Canadian state was obliged to undertake exceptional, repressive measures to contain these unemployed. This was accomplished through the Department of National Defence Relief Camp Scheme. Despite this extended state action, the dissident unemployed were not adequately suppressed, and the B.C. camps were characterized by a high level of militancy. The violent Regina Riot of July 1, 1935 served to break the momentum of the radical, single unemployed relief camp inmates. In 1936 the DND relief camp scheme was dismantled, and the single unemployed were dispersed. The DND relief camp scheme is examined in light of theories of the capitalist state and its role in society. It is concluded that the fiscal crisis of the 1930s rendered the Canadian state unable to mediate between the demands of the unemployed and the requirements of capital. The ensuing social crisis necessitated exceptional state coercion -- the Department of National Defence Relief Camp Scheme. / Arts, Faculty of / Anthropology, Department of / Graduate

En mai 1940, la population ardennaise fuit devant l’arrivée des troupes allemandes. Les ressources économiques et agricoles du département, qui faisaient pourtant l’objet de plans d’évacuation préparés dès les années 1930, sont abandonnées à l’occupant. Quelques semaines plus tard, une vaste zone du nord-est de la France, dont les Ardennes font partie, est déclarée « zone interdite ». Les terres cultivables sont confisquées à leurs propriétaires et prises en charge au profit du Reich par une entreprise appelée Ostland, qui a déjà orchestré un semblable mouvement de spoliation en Pologne depuis son invasion. L’une de ses filiales régionales, la WOL III, met en place dans les Ardennes un vaste projet d’implantation des méthodes agricoles nationales-socialistes qui nécessite une abondante main-d’œuvre. Des agriculteurs allemands, appelés « chefs de culture » sont diligentés sur place et gèrent de grandes exploitations dans lesquelles travaillent plusieurs milliers de prisonniers français et coloniaux ainsi que 5 000 agriculteurs ardennais contraints à se mettre à leur service. Des ouvriers juifs sont également recrutés et des milliers de Polonais, expulsés de leurs villages, sont déportés pour travailler dans ces fermes qui exercent une agriculture intensive. Cette situation engendre des tensions sociales qui s’expriment particulièrement lors de la Libération et lors de procès d’épuration qui visent certains employés de l’Ostland. Les autorités françaises tentent de gérer au mieux la liquidation de l’entreprise allemande et l’organisation du rapatriement des Polonais dans leur pays, deux opérations difficiles qui nécessitent de longs mois. La reconnaissance des victimes de l’Ostland est inégale et tardive puisqu’elle n’intervient qu’à partir des années 1990. Des mémoires distinctes et spécifiques aux différents groupes de travailleurs émergent aussi à cette époque et s’expriment lors de commémorations. / In May 1940, the population of the Ardennes fled from the arrival of the German troops. The economic and agricultural ressources of the department, which yet had been subject to evacuation plans since the thirties, were given up to the occupying forces. A few weeks later, a large area of the North-East of France including the Ardennes was declared « forbidden zone ». The cultivable land was confiscated from its owners and taken over for the benefit of the Reich by a company named Ostland, which had already orchestrated a similar spoliation movement in Poland since its invasion. One of its local subsidiaries, WOL III , set up in the Ardennes a vast project to implement the National Socialist agricultural methods which required an abundant workforce. Some German farmers, called crop managers, were sent out there to run large farms on which several thousands of French and colonial prisoners as well as 5000 Ardennes farmers were working under duress. Jewish labourers were also recruited and thousands of Poles, expelled from their villages, were deported to work on these farms with intensive agriculture. This situation caused social tensions that were particuliarly evident during the Liberation and during the « purification » trials involving some WOL employees. French authorities tried to manage the liquidation of the German company and the organisation of the repatriation of the Poles, two difficult operations that took many months to complete. Recognition of Ostland victims was uneven and late since it occurred only from the 1990s onwards. Distinct memories specific to the different groups of workers also emerged at that time and were expressed during commemorations.

The presented master's thesis examines experiments on humans conducted in Nazi concentration camps during WWII and focuses on the conflict between the victims on one side and scientists on the other. In this conflict, which is centered around the fate of the data, both sides take a strong stand. The criteria for an ethical evaluation is to objectively articulate the main argumentation pillars from both sides and assess their validity in the contrast of two ethical theories which are virtue theory and the theory of consequentialism. To reach this objective, the thesis draws from available literal and audio-visual sources from the fields of history, philosophy, psychology, anthropology and bioethics. The paper is divided into three main parts. The first part is dedicated to terminology, technical execution, integrity, impact and logistics of the experiments. The second part analyzes victim testimonies and impact statements and arguments that had been put forward by the research community. The third part deals with the meaning of the term person's dignity/KAVOD, evaluates the argument points in the contrast of ethical theories, introduces the phenomenon of cognitive dissonance and deliberates the scientific community stance. Keywords Bioethics, cognitive dissonance, concentration camps,...

Avec 80 millions de personnes déracinées à travers le monde, les espaces de refuge sont en train d’émerger comme les transformations urbaines les plus visibles des temps modernes. Ces espaces, dont la fonction première est d’abriter temporairement, servent souvent d’habitat pour les réfugiés pendant des décennies. Cependant, les États hôtes, majoritairement des pays en développement, persistent à accueillir les réfugiés selon des politiques à court-terme. Cet écart génère plusieurs tensions mais se manifeste explicitement dans la conception temporaire des espaces de refuge. Sur le plan théorique, alors que les migrations sont largement documentées, des connaissances limitées existent sur la reproduction de chez-soi. Les théories qui portent sur les espaces de refuge se concentrent surtout sur des enjeux géopolitiques et anthropologiques, négligeant l’espace en soi. Pauvres en nuances, elles classent ces espaces selon des conceptualisations dichotomiques souvent déconnectées du vécu des réfugiés. Cette recherche propose une nouvelle lecture des espaces de refuge à travers les lentilles du pouvoir, de la culture et de l’espace. Elle étudie l’appropriation de ces espaces en se basant sur l’exploration des pratiques sociales, économiques et politiques des réfugiés, de leurs interventions sur l’espace et du lien qu’ils développent avec leurs nouveaux environnements de vie. Elle révèle également l’influence des approches adoptées par la communauté internationale, les gouvernements d’accueil, les organismes humanitaires et les communautés hôtes. L’étude est qualitative exploratoire et adopte la méthode de l’étude de cas multiples. Cette approche permet d’acquérir une compréhension approfondie des perceptions des réfugiés des contextes sociopolitiques et économiques qui caractérisent leur vécu d’une part et de leurs représentations de l’espace d’autre part. Trois typologies d’habitat — deux habitations urbaines, deux campements informels et deux camps organisés — sont étudiées afin d’évaluer l’importance du type de l’espace par rapport à son appropriation. L’étude adopte l’ethnographie comme approche méthodologique complémentaire, dévoilant l’évolution des conditions de vie des réfugiés et la transformation de leurs espaces. Le cas à l’étude est celui des réfugiés syriens au Liban. Submergé par le nombre de réfugiés sur son territoire, le plus grand par nombre d’habitants au monde, le Liban exclut les réfugiés syriens des systèmes institutionnels, économiques et urbains dans le but de réduire leur accès au territoire, de limiter la durée de leur séjour et de prévenir la consolidation matérielle et immatérielle de leurs espaces. Toutefois, huit ans après, les stratégies adoptées par le gouvernement libanais se sont avérées infructueuses : le nombre des réfugiés syriens accueillis est sensiblement le même et leurs espaces se sont pour la plupart ghettoïsés. La thèse propose cinq résultats principaux : 1) l’enjeux central dans l’appropriation des espaces de refuge est un ensemble de géométries de pouvoirs politique, économique et social ; 2) la gouvernance faible de l’État d’accueil fragmente les systèmes traditionnels et permet l’émergence de structures de pouvoir informelles qui contrôlent les réfugiés et leurs espaces ; 3) l’exclusion des réfugiés exacerbe leur vulnérabilité et l’organise au profit de parties prenantes locales influentes. Elle réduit leurs chances d’émigrer et mène souvent à la ghettoïsation de leurs espaces ; 4) la typologie des espaces n’est pas centrale par rapport à leur appropriation ; 5) l’enracinement de l’identité dans le lieu d’origine est une idée basée sur des considérations politiques anti-migratoires. Les espaces de refuges évoluent, selon les opportunités et les défis dans le milieu d’accueil, suivant un continuum entre non-lieux temporaires et lieux de vie socioculturels. En transcendant leur marginalisation et leur homogénéisation, cette recherche dévoile la réalité intime des espaces de refuge. Elle montre que souvent, ils deviennent des chez-soi, lieux de vie quotidiens qui abritent des individus qui forment des groupes sociaux culturellement distincts et économiquement hiérarchisés. D’un point de vue théorique, elle montre que l’accueil des réfugiés est souvent basé sur l’hostipitalité, une hospitalité hostile qui vulnérabilise les réfugiés et facilite leur exploitation. Elle révèle que l’appropriation des espaces de refuge augmente proportionnellement avec l’inclusion institutionnelle et l’autonomisation socioéconomique des réfugiés, concourant à la reproductibilité rhizomique de leur identité individuelle et collective. D'un point de vue pratique, cette recherche démontre que, sous prétexte de raccourcir la durée de l’accueil des réfugiés, les politiques d’accueil sont en réalité adoptées dans l’intérêt économique et politique d’acteurs étatiques et privés. Dans le but d’atteindre une meilleure justice spatiale, elle recommande aux gouvernements d’accueil un changement de paradigme à travers l’adoption de stratégies plus inclusives à l’égard des réfugiés menant à leur autogestion et leur développement et d’approches adaptées à l’usage et à la durée de leurs espaces. / With 80 million people uprooted around the world, refuge spaces are coming to be the most visible urban transformations of modern times. These spaces, whose primary function is to shelter, often accommodate refugees for decades. Yet, host states, mostly developing countries, continue to host refugees without adopting comprehensive, long-term strategies for their integration, causing acute political, socio-economic, and humanitarian problems. The lack of a long-term solution is explicitly revealed by the conceptions of refugee spaces, often designed as temporary solutions. From a theoretical perspective, while social scientists and geographers have widely documented the geopolitical and anthropological aspects of forced migrations, they have neglected the concept of space appropriation and the production of place identity in refugee spaces. Indeed, their classification of space/place is often based on dichotomous conceptualizations and differs from refugees’ real-life experience. This research examines refugee spaces through the lenses of power, culture, and space. It provides new evidence on the appropriation of these spaces through refugees’ social, economic, and political practices, their interventions on space, and their perceptions of their new living environment. It also examines the impact of the strategies adopted by the international community, host governments, humanitarian organizations, and local communities. The research method is qualitative and exploratory; it is based on a multiple case study design. This methodological approach provides an in-depth understanding of refugees' perceptions on the socio-political environment undergirding displacement and on their representations of space. Three space typologies — urban dwellings, informal settlements, and organized camps — are studied with the purpose of assessing the relevance of the space-type in relation to its appropriation. The study uses ethnography as a complementary methodological approach, shedding light on the evolution of refugees’ living conditions over time and the transformation of their spaces from a cultural standpoint. It specifically focuses on Syrian refugees in Lebanon, a country which hosts the largest number of refugees per capita in the world. Overwhelmed by the number of refugees hosted, Lebanon excludes Syrian refugees from formal legal, economic, and urban systems, limiting their access to the territory, reducing the duration of their stay, and preventing the tangible and intangible consolidation of their living spaces. Yet, eight years later, the strategies adopted by the Lebanese government have proven unsuccessful: the number of Syrian refugees is roughly the same as at the beginning of the conflict and most of their spaces have been ghettoized. Results show that: 1) complex geometries of political, economic, and social powers determine the appropriation of refugee spaces; 2) weak state authority fragments traditional governance systems which leads to the emergence of informal power structures that control refugees and their spaces; 3) refugees’ exclusion exacerbates their vulnerability, while benefitting local stakeholders, subsequently reducing their chances of emigration and leading to the ghettoization of their living spaces; 4) the typology of spaces is not a major variable in relation to their appropriation; 5) the rooting of identity in the place of origin is an idea based on anti-migration political viewpoints; refugee spaces can evolve along a continuum between temporary non-places and socio-cultural places of life depending on the opportunities and challenges in the host context. Transcending the stigmatization, marginalization, and homogenization of refugee spaces, this research reveals the intimate reality of these spaces. It shows that they often become places of everyday life for refugees who form culturally dissimilar and economically hierarchical social groups. From a theoretical point of view, this research shows that hosting policies are often based on hostipitality, or a hostile form of hospitality which exacerbate refugees’ vulnerability and facilitates their exploitation. It shows that refugees’ appropriation and control of their living spaces increase proportionally with their legal inclusion and their socio-economic empowerment by the host state, inciting the rhizomic reproducibility of their individual and collective identity in their new habitat. From a practical point of view, the research shows that hosting policies adopted on the pretext of shortening the duration of refugees’ settlement are in fact in the interest of state and private actors. With the purpose of achieving spatial justice, the study recommends a change of paradigm in refugee policies with approaches that are more inclusive towards refugees leading to their self-management and their development, and adapted to the use and duration of their living spaces.

No description available.

ENGLISH: This study looks at the bereavement of adolescents left orphaned by and vulnerable to the HIV and Aids crisis that is crippling the continent of Africa. Their bereavement and the psycho-spiritual issues relating to this bereavement are examined by means of postfoundationalism as an approach to practical theology along with the narrative approach to research and therapy. This is done by integrating these approaches with the art of storytelling within the unique African context. By listening to the stories of ten adolescents under the care of PEN, a Non Governmental Organisation (NGO), this research gives them the opportunity to express their own unique stories of bereavement. Stories that would otherwise have been silenced by the wave of bereavement in the wake of countless deaths worldwide due to the HIV and Aids infection. It looks holistically at the multiple losses these adolescents have suffered and consequently how this has affected them not only physically, but also especially emotionally and spiritually. In light of the above, this research attempts to show how these adolescents are in the process of – by means of storytelling – reformulating the story of their lives and the lives of those they care about in the true spirit of Ubuntu to find hope anew in the proverbial pot of gold at the end of the rainbow. AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Peerbeziehungen wirken sich maßgeblich auf die Entwicklung im Jugendalter aus. Aufgrund von alltags- und behinderungsspezifischen Lebensbedingungen stehen Jugendliche mit Behinderungen dabei vor besonderen Herausforderungen, die die Möglichkeiten der Anbindung an andere Jugendliche erschweren. Angebote der Kinder- und Jugendarbeit können behinderungsbedingte Barrieren nicht immer auffangen, allerdings stellen inklusive Ferienfreizeiten dabei eine besonders geeignete und zugängliche Ausnahme dar. In der vorliegenden Arbeit wurden 46 Jugendliche, die an zwei inklusiven Ferienfreizeiten teilgenommen haben, hinsichtlich der Entstehung, Qualität, Quantität, Funktionen, Intensität, Bestand und bedeutsamer Wahlkriterien von Peerbeziehungen befragt. Im Fokus stand dabei die Differenzkategorie Behinderung, weitere Differenzkategorien wurden in die Befragung einbezogen, um Wechselwirkungen benennen zu können. Im Rahmen eines explorativen Mixed-Methods-Designs mit zwei Sequenzen erfolgte eine Auswertung in den vier Teilen deskriptive Auswertung, soziometrische Analyse, Qualitative Inhaltsanalyse sowie Fallauswertungen. Als zentrale Ergebnisse über Bedingungen für die Entstehung und Erhaltung von Peerbeziehungen von Jugendlichen mit und ohne Behinderungen konnte ermittelt werden, dass vertrauensentwickelnde, ähnlichkeitsbezogene und erlebnisbasierte qualitative Aspekte, die Persönlichkeitsmerkmale Extraversion und Offenheit sowie die kognitive Reife im Vordergrund standen. Dabei zeigte sich eine große Spannbreite entstandener Freund- und Bekanntschaften mit eher geringerem Bestand. Vor allem für Jugendliche mit Lernschwierigkeiten ergaben sich in Bezug auf die Entstehung und Entwicklung von Peerbeziehungen Wechselwirkungen ihrer Behinderungen mit höherem Alter, Introversion, Kommunikationsbarrieren, der gemeinsamen Anreise mit einer bereits bekannten Person sowie den Einstellungen der teilnehmenden Jugendlichen ohne Behinderungen. Sie haben dadurch zwar Bekanntschaften, aber eher keine Freundschaften entwickelt, was darauf hinweist, dass von einer sozialen Einbindung in die Gruppen nicht ausgegangen werden kann. Die Ausgestaltung des Settings inklusiver Ferienfreizeiten wird im Rahmen eines sozialraumorientierten Gesamtkonzepts der Jugendarbeit und Behindertenhilfe sowie einer stärkeren Fokussierung auf Gruppenprozesse inklusive begleitetem Kontakt und damit einhergehenden Einstellungsänderungen diskutiert. Es werden konkrete Hinweise für das pädagogische Handeln gegeben. / Peer relationships have a significant impact on development in adolescence. Due to everyday life and disability-specific living conditions, young people with disabilities face special challenges that make it difficult to connect with other adolescents. Child and youth work services cannot always compensate disability-related barriers, but inclusive summer camps are a particularly suitable and accessible exception. In the present study, 46 adolescents who participated in two inclusive summer camps were interviewed with regard to the development, quality, quantity, functions, intensity, continuity, and significant choice criteria of peer relationships. Besides the focus on the difference category disability, other difference categories were included in the survey in order to be able to identify aspects of intersectionality. Using an explorative mixed-methods design with two sequences, an evaluation was carried out in four parts: descriptive and sociometric analyses, qualitative content analysis, as well as case evaluations. As central results, trust-developing, similarity-related and experience-based qualitative aspects, the personality traits extroversion and openness as well as cognitive maturity emerged as conditions for the development and maintenance of peer relationships of adolescents with and without disabilities. There was a wide range of friendships and encounters with a rather low continuance. Especially for adolescents with learning difficulties, interactions of their disabilities with higher age, introversion, communication barriers, travelling together with someone they already knew, as well as the attitudes of the other participating adolescents without disabilities emerged with regard to the development and continuity of peer relationships. As a result, participants with learning difficulties developed encounters but rather no friendships, which indicates that social inclusion in the groups cannot be assumed. Concerning the design of inclusive summer camp settings, a community-based concept involving the systems of youth work and disability support as well as a stronger focus on group processes including guided contact associated with attitude changes are discussed. Practical advice for pedagogical action is given.

The Master's thesis "The Life Afterwards. The Return of Czechoslovak Political Prisoners to Society" is concerned with the topic of the re-integration of Czechoslovak political prisoners of the 1950s back into society after their release from prison. In the conceptual framework I provide the political and historical background of the Communist Czechoslovakia during the 1950s. I discuss the concept of political prisoner and describe the living conditions in prisons and labor camps. As observed from their narration, I also briefly outline the various strategies employed by political prisoners in their attempts to deal with imprisonment. Although the descriptions of the respondents' arrests and events that had led up to them are topics not directly concerned with the primary topic of my thesis, they are included, because they are vital in understanding the existential and other re-integration-related problems these prisoners faced. In my research, I employ the qualitative method of oral history. I focus on the time period when the interviewees were released from prison and try to describe the numerous issues they faced and had to deal with. More specifically, I focus on family and friendship relations, which had been often disrupted and the issue of seeking a new employment, an area of life in which...

In the Spring and Summer of 1942, the population of West Coast Japanese were rounded up and forcibly moved from their homes to temporary camps and soon after to ten permanent relocation camps in the interior Western United States. This thesis traces the history of one such camp, the Tule Lake Relocation Center. In this thesis I argue that from its inception the Tule Lake Center was unique among the ten camps. The decision to build a permanent center at Tule Lake was based upon the unique potential the area provided for agriculture on a huge scale. The other permanent centers were located in remote inhospitable areas where large scale agricultural operations were impossible. The introduction outlines my key research questions and the methodology used. This section identifies my central theme, agriculture at the Tule Lake Relocation Center, and situates my own research within the existing scholarship on the Japanese-American Relocation. Chapter one is a review of the factors, including racial animosity, and wartime hysteria leading up to the decision to relocate every Japanese individual living on the West Coast. Chapter two discusses the little known history of how and why Tule Lake was chosen for a permanent relocation center. Chapter three documents the commitment of the War Relocation Authority to a massive agricultural project at the Tule Lake Center. Chapter four recounts the tumultuous registration period at Tule Lake. In the winter of 1943, the War Relocation Authority and the War Department combined to administer a loyalty questionnaire to every internee over the age of 17, revealing shocking disloyalty at Tule Lake. Chapter five discusses the decision of the War Relocation Authority to segregate Japanese Americans declared disloyal, and the choice of Tule Lake as the segregation center. Chapter six discusses the events, in particular the tragic accidental death of a farm worker, which led to the end of large scale agriculture at Tule Lake. In conclusion, I assert that War Relocation Authority blunders, including a lack of cultural sensitivity, led directly to the cessation of the agricultural project at Tule Lake Segregation Center.

In 1937, Howe Sound Company built the town of Holden, Washington, to support its copper-mining operation at Copper Peak, located in the North Cascade Mountains, approximately 10 miles west of Lake Chelan. The operation produced concentrate from 1937 to 1957, during which time the town was home to a lively community featuring many families, a variety of organized recreational activities, and a public school. It was a company town, in which most property, business, organized activity, and public utilities and services were either directly or indirectly controlled by Howe Sound. After the operation shut down in 1957, the town was abandoned. Three years later, the property was donated to the Lutheran Bible Institute of Issaquah, Washington. It subsequently became Holden Village, an independent, non-profit Lutheran retreat center. Though different in purpose and character from the community that preceded it, life in Holden Village during its formative years (the 1960s and, to a lesser extent, the 1970s), and in the 2010s, was and is similar in a number of ways to life in the mining town. This thesis argues that Holden Village, too, might be considered a company town within a loose definition of the term. The many parallels between the two communities support this argument, and point to the role of the remote setting and the environment in shaping the lives of the town's residents.