Thesis (Ph. D.)--University of Hong Kong, 2007. / Title proper from title frame. Also available in printed format.

Thesis (M.Sc.)--University of Hong Kong, 2008. / Includes bibliographical references (p. [94-98]).

Thesis (M. Sc.)--University of Hong Kong, 2005.

Tese Parcial (doutorado)—Universidade de Brasília, Departamento de História, 2010. / Submitted by Shayane Marques Zica (marquacizh@uol.com.br) on 2011-06-30T18:33:20Z No. of bitstreams: 1 2010_AlexRicardoMedeirosdaSilveiraParcial.pdf: 1324093 bytes, checksum: 9c6b5ecb778b18de2783c9762863828f (MD5) / Approved for entry into archive by Guilherme Lourenço Machado(gui.admin@gmail.com) on 2011-07-04T15:16:18Z (GMT) No. of bitstreams: 1 2010_AlexRicardoMedeirosdaSilveiraParcial.pdf: 1324093 bytes, checksum: 9c6b5ecb778b18de2783c9762863828f (MD5) / Made available in DSpace on 2011-07-04T15:16:18Z (GMT). No. of bitstreams: 1 2010_AlexRicardoMedeirosdaSilveiraParcial.pdf: 1324093 bytes, checksum: 9c6b5ecb778b18de2783c9762863828f (MD5) / As práticas de patrimônio constituem uma série de operações, em vários planos (político, legal, institucional), que giram em torno da produção de bens patrimoniais. Essas práticas, realizadas por diversos atores (especialistas, autoridades, burocratas, ativistas) e entidades (públicas, privadas, não-governamentais, movimentos sociais), resultam em intervenções patrimoniais na cidade e na sociedade, interferindo nas lutas pela memória e na reprodução e usos da cultura praticados pelos grupos e coletividades. Há diferentes modalidades de práticas e de invocações da cultura e da memória, o que confirma a perspectiva histórica sobre as práticas enquanto formas diferenciadas de interpretação da realidade social, nas quais se afirmam posições e embates inerentes à vida social. O campo do patrimônio pode ser pensado, então, como espaço de batalhas sociais que buscam definir o que deve ou não se tornar patrimônio, as formas de patrimonialização e a estrutura de gestão. A questão do gerenciamento assume lugar de destaque, em função das relações intensas do patrimônio com a produção do espaço urbano, o capital imobiliário e os negócios turísticos. Havana teve seu centro histórico convertido em patrimônio mundial pela Unesco (1982) na mesma década do Plano Piloto de Brasília (1987). O fenômeno patrimonial movimenta o Brasil, Cuba e todo o mundo, sendo as cidades indispensáveis ao conhecimento do tema. As calles de Havana Velha, ligando praças, palácios e casas ao porto, são elementos que se destacam no reconhecimento do seu valor patrimonial e sintetizam a atribuição de valor histórico e cultural a todo aquele conjunto urbano. Os eixos de Brasília, por sua vez, são a expressão mais nítida do urbanismo moderno, da organização funcional, da beleza monumental de palácios e superquadras, condensando os significados em que se baseia a atribuição de patrimônio mundial ao Plano Piloto. A pesquisa do contexto havaneiro foi concebida como contraponto ao estudo de Brasília, indispensável, dada nossa hipótese sobre a mundialização do fenômeno patrimonial e a escala planetária das relações entre as metrópoles, o que exige a perspectiva comparativa. _______________________________________________________________________________ RESUMEN / Las prácticas de patrimonio son una serie de operaciones en varios niveles (político, jurídico, institucional), que giran en torno a la producción de bienes patrimoniales. Estas prácticas, realizadas por diferentes actores (expertos, autoridades, burócratas, activistas) y organizaciones (públicas, privadas, organizaciones no gubernamentales, movimientos sociales), resultan en las intervenciones patrimoniales en la ciudad y la sociedad, interfiriendo en la lucha por la memoria y la reproducción y usos de la cultura practicada por grupos y comunidades. Hay diferentes modalidades de prácticas e invocaciones de la cultura y la memoria, lo que confirma la perspectiva histórica de las prácticas como formas de interpretar la realidad social, en que se afirman posiciones y conflictos inherentes a la vida social. El campo del patrimonio se puede considerar entonces como un espacio de luchas sociales que buscan definir lo que debe o no debe convertirse en patrimonio, las formas de patrimonialización y la estructura de gestión. La cuestión de la gestión asume una posición prominente en la luz de las amplias relaciones con la producción del espacio urbano, la capital inmobiliaria y los negocios turísticos. La Habana tuve su centro histórico convertido en patrimonio mundial por la Unesco (1982) en la misma década del Plan Piloto de Brasilia (1987). El fenómeno patrimonial movimienta el Brasil, Cuba y todo el mundo, y las ciudades son parte indispensable del conocimiento de la materia. Las calles de La Habana Vieja, vinculando plazas, palacios y casas hacia el puerto se destacan en el reconocimiento de su valor patrimonial y sintetizan la asignación de valor histórico y cultural de aquel conjunto urbano. Los ejes de Brasilia, a su vez, son la expresión más clara del urbanismo moderno, de la organización funcional y belleza monumental de palacios y superbloques, condensando los significados en que se embasa la asignación de patrimonio mundial al Plan Piloto. La investigación del contexto habanero fue concebida como un contrapunto al estudio de Brasilia, dada nuestra hipótesis sobre la globalización del fenómeno y la escala global de las relaciones entre las metrópolis, lo que requiere una perspectiva comparada.

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<p> People come from all over the world to drive the Mother Road. Eight states in America and 10 foreign countries have Route 66 associations. Individuals belonging to European Route 66 associations plan to hold the first European Route 66 Festival in the summer of 2016. Why is Route 66 such an important worldwide cultural phenomenon? This thesis explores how Route 66 travel has become so popular amongst travelers from both the United States and countries around the world. This research focuses on foreign travelers&rsquo; motivations, experiences, and revelations driving the Mother Road, and views travel along Route 66 as a form of secular pilgrimage. </p><p> Pilgrimage travel on Route 66 allows an individual to transcend beyond the tourist experience and engage in events outside of their normal lives. During the journey, the traveler experiences the mythology, nostalgia, and authenticity surrounding the road and even encounters a shift in their identity. Foreign travelers adopt an &ldquo;American&rdquo; identity created by their experiences traveling Route 66. During the journey, the individual also engages in the communitas of Route 66 fellow travelers.</p>

Conventional ways of looking at livelihood systems and household food security fail to capture the variations in procurement strategies used by different households to obtain resources. This can be attributed to the fact that the attention of the developers is mostly focused on national food supplies. Aggregate data obscures the local and regional inequality and seasonal disparities in access to food. This is exacerbated by the preconceived notion that peasant societies are a monolithic unit. Thus, our understanding of the internal dynamics of peasant communities, and of cooperation and conflict among their members becomes distorted. Considerable variability exists in Chad and Haiti both in terms of livelihood systems and household resource endowments. This dissertation argues that approaches to food security must address this variability at the household level. Social differentiation exists between households and within households within any given community. To improve our understanding of intra-household dynamics, gender analysis must be used to delineate the economic activities, division of labor, and access to and control over resources that exist among household members. Most food security scholars have assumed that rural households can adapt to sudden crises. This dissertation shows that rural households are always in the dynamic process of coping; crises are not conjunctural but rather endemic. The coping mechanisms they develop are not as well patterned as the literature portrays them. In a context of failing livelihood systems of the last two decades, people's responses to vulnerability vary according to changing circumstances. Another major assumption about food security is that child nutritional status is an indicator of the food and health conditions of child household and of the entire community. Research conducted in Haiti presents a case study which runs counter to this general assumption. Variability, flexibility, adaptability, diversification and resilience are key concepts in household food security. Studies on food security should take into consideration at least five major sources of variations: (1) Contrasts among livelihood systems; (2) Intra-community variations; (3) Differences in household resource endowments; (4) Variation between households or local communities in relation to the "national state"; and (5) Changes in all of the foregoing sources of variation over time.

The "Rabin Ahau," Daughter of the King in Q'eqchi, is elected annually in a pageant in Coban, Guatemala to represent indigenous women before the Guatemalan nation. Although the contest takes the form of a beauty pageant, the criterion on which the candidates are judged is their authenticity as Maya women; their authenticity, in turn, guarentees Guatemala's distinctiveness in the international community of nations. This thesis explores what signifying authenticity requires of would-be Rabin Ahaus, when being Maya at all in Guatemala has historically been life-threatening. It links the aestheticization of Indianness to the ethnocidal racism which literally erases Maya bodies from the national territory, and examines how Guatemalan nationalist discourse uses mimesis and commodification of "the Indian" to create and control an Indian essence; it indicates, also, how the participants in the contest work mimetic excess to triangulate official authenticity and assert different meanings of the Maya.

For twenty five years, during the second weekend of October, El Presidio Park in downtown Tucson has been the site of a folk festival that aims to celebrate southern Arizona's ethnic diversity and create community amongst Tucsonans. Formerly Tucson Meet Yourself, the festival is today known as the Tucson Heritage Experience. Since its inception in 1974, the festival has showcased ethnicity through music and dance, costumes, storytelling, workshops, and craft demonstrations but most importantly through the sale and preparation of food. This thesis examines the role of food in constructions of community and ethnicity at the Tucson Heritage Experience. Situated at the crossroads of wider debates concerned with the nature of ethnicity, community formation, and the relationship between food and identity, this thesis draws on ethnographic field research to argue that the unique, incorporative nature of food makes it a powerful medium in the substantiation of community and ethnic ties.

<p>My dissertation traces undocumented migrants' experiences at the edge of Europe, as well as their struggles to emerge from the spatio-temporal void to which they are being increasingly confined. By providing an ethnographic account of sans papiers who live, work, and organize politically in Marseille, I show how undocumented mend and women in the border-city are being dislocated, depersonalized and devalued, and then account for the practices by which they seek to include themselves in the political community that refuses to see and hear them. In so doing, I elucidate the production and experience of exile in a city increasingly transformed by urban enclosure and the reconfiguration of (supra)national borders. I investigate moreover sans papiers' capacity to rupture, through a series of spontaneous and/or organized actions, the naturalized space-time of the neoliberal security state.</p><p>In my exploration of the sans papiers predicament, I deploy a dialectical political economy framework supplemented with a Badiousian reading of the political event. I examine how migrant `illegality' is produced at the juncture between capital and the state, and assign centrality to space and time as key (mediating) categories of migrant experience. In turn, I construe the political subjectivation of sans papiers as a negating gesture grounded, not in the desire for free circulation, but in the experience of radical lack. In so doing, I critically engage the most recent literature on irregular migration, as well as ongoing debates surrounding the common's enclosure and the contradictions of citizenship in the neoliberal moment. </p><p>My dissertation is organized around the following three questions: 1) How have recent transformations in Marseille's urban landscape and the European immigration regime reconstituted the space-time of undocumented migrants in the cosmopolitan port-city? 2) What novel subjectivities are emerging out of these processes? 3) How can sans papiers rebuild, if at all, the common at the border of a nation predicated on their simultaneous exclusion and exploitation? In answering these questions, my dissertation follows the experiential trajectory of migrants in Marseille from an (heterotopic) `off-place' to the `void of exile'--a shift produced by the neoliberal reorganization of labor and the reconfiguration of (supra)national borders in Europe. It also traces the formation of a `generic class' of overexploited workers who, in spite of contributing to building the new `global Marseille,' are deprived of the right to have rights, of any social visibility, and indeed of any future to speak of. </p><p>My dissertation argues that, in the moment they emerge from the void and onto the political scene, sans papiers dissolve (if only momentarily) the walls that keep them locked within a regime of invisibility/hypervisibility. They interrupt, moreover, the logic of circulation and accumulation that is driving the enclosure of Marseille's spatio-temporal common. Thus they point to the possibility of building--in a universalizing gesture--a radically different world: beyond papers, beyond value and towards radical equality.</p> / Dissertation