<p>The aim of this study was to explore representations of gender, race and sexuality in a select group of South African magazines - Men's Health, FHM, Blink, True Love, Femina and Fair Lady - between 2003 and 2005. From a feminist poststructuralist perspective, it was argued that these magazines presented particular subjectives as normative / privileging and centerig one pole within dichotomies of gender, race and sexuality.</p>

The aborigines were an indispensable element composed of Taiwan¡¦s diverse society. They also represented the crucial cultural features in the development of Taiwan¡¦s civilization. Based on the mechanism of ¡§New Partner Relationship,¡¨ the government has aimed to promote the aborigine-oriented policy and encouraged the sustainable development of aboriginal tribes since the political party rotation. The government announced the implementation of Basic Law for Native Peoples to retrieve aboriginal languages and cultural education, promote the scheme of the sustainable development of aboriginal tribes, enhance the progress and development of the aboriginal societies, and reposition aborigines¡¦ role and status in Taiwan¡¦s society. While the researcher served as the principal in Sandi Elementary School, in order to follow the government¡¦s policy and reach the expectation of the aboriginal groups, the researcher integrated Nine-Year-Integrated Curriculum and applied multiple methods to promote aboriginal school-based curriculum; In this way, the researcher hoped to help aborigines appreciate the culture from learning and to inspire their affections. It also hoped to reach the goal of aborigines¡¦ self-recognition and self-affirmation. Although the aboriginal education had been improved by lots of policies, it could not be comprehensively administered at schools to fulfill effective performance. The present study was based on the processes and effects of the promotion in Sandi Elementary School and adopted the literature review to search for appropriate strategies for promoting the aboriginal school-based curriculum at this school. The researcher also interviewed the teachers with practical experience in promoting aboriginal education and collected and cross-validated data of aboriginal education from various aspects. The study has three purposes : 1. To explore the experience of the aboriginal school in promoting identity education. 2. To explore the relationship between aboriginal school education and traditional education. 3. To provide suggestions for future policies, implementation, and studies of aboriginal identity education. Results of the study indicate: 1. In Nine-Year Integrated Curriculum, the school can effectively design aborigine-based curriculum. 2. The development of local education can significantly broaden students¡¦ vision, promote their performances, and cultivate their sense of self-recognition and respect of others. 3. The educators with the vision of promoting multi-cultures could easily transform the knowledge and become the promoters of multicultural curriculum. 4. Parents¡¦ support and appropriate application of human resources in the community could solve the problem of the insufficiency in qualified teachers of cultural curriculum and also promote the handing down of aboriginal cultures at the school in various aspects. 5. The aboriginal education requires not only fundamental innovation but also educational administrative organizations¡¦ cooperation in policies. 6. The authority aboriginal education of should hold contests related with aboriginal cultures in the multicultural directions to encourage the school to promote aboriginal cultures in the multidimensional way.

This thesis is an analysis of the representations of Deaf identity in a major English Canadian newspaper, the Toronto Star. A qualitative case-based discourse analysis was used to examine a documented interaction between the Toronto Star and eleven Deaf community leaders and allies. This research found that the most frequent use of ‘deaf’ is metaphorical and of the non-metaphorical uses, ‘Deaf’ identity is predominantly constructed from a pathological paradigm. The findings of this research provide a valuable perspective from a non-dominate cultural group, the Canadian Deaf community, on the representation of Deaf identity in mainstream print news media. It also makes linkages between the representations of Deaf identity and the experiences of these representations by Deaf people, and links the perspectives of this cultural group to the broader body of research related to minority identity negotiation in mainstream media.

Personalization of on-line content by on-line businesses can improve a users experience and increase a businesss chance of making a sale, but with stricter privacy legislation and Internet users increasing concerns about privacy, businesses need to ensure they do not violate laws or frighten away potential customers. This thesis describes the design of the proposed Identity Management Architecture (IMA). The IMA system allows users to decide on a per business basis what personal information is provided, gives users greater access to their personal information held by on-line businesses, and does not rely on a trusted third-party for management of personal information. In order to demonstrate the design and functionality of the IMA system a prototype implementation has been built. This implementation consists of the IMA client application and an example participating business to demonstrate the features of the IMA client. To evaluate the design of the IMA system it was compared to three high profile identity management systems: Microsoft .NET Passport, Liberty Alliance Project, and Microsoft Infocards. Through this evaluation each tool was compared based on the access to personal information provided to users and on what areas of privacy legislation compliance are improved for a business that participates.

This study provided information on the long term psychosexual and psychiatric outcomes of 139 boys with gender identity disorder (GID). Standardized assessment data in childhood (mean age, 7.49 years; range, 3–12 years) and at follow-up (mean age, 20.58 years; range, 13–39 years) were used to evaluate gender identity and sexual orientation outcome. At follow-up, 17 participants (12.2%) were judged to have persistent gender dysphoria. Regarding sexual orientation, 82 (63.6%) participants were classified as bisexual/ homosexual in fantasy and 51 (47.2%) participants were classified as bisexual/homosexual in behavior. The remaining participants were classified as either heterosexual or asexual. With gender identity and sexual orientation combined, the most common long-term outcome was desistence of GID with a bisexual/homosexual sexual orientation followed by desistence of GID with a heterosexual sexual orientation. The rates of persistent gender dysphoria and bisexual/homosexual sexual orientation were substantially higher than the base rates in the general male population. Childhood assessment data were used to identify within-group predictors of variation in gender identity and sexual orientation outcome. Social class and severity of cross-gender behavior in childhood were significant predictors of gender identity outcome. Severity of childhood cross-gender behavior was a significant predictor of sexual orientation at follow-up. Regarding psychiatric functioning, the heterosexual desisters reported significantly less behavioral and psychiatric difficulties compared to the bisexual/homosexual persisters and, to a lesser extent, the bisexual/ homosexual desisters. Clinical and theoretical implications of these follow-up data are discussed.

This is a thesis about disability pride and shame. Here, I explore how these two characters appear in theoretical texts, personal stories and my experience of disability on the streets as an identity which connects me to others and the world as an interpretative being. This project begins by demonstrating how the popular imagination of disability pride describes the prideful person as one who relates to their embodiment with constant satisfaction. I trouble this version of pride, a version that requires one to turn away from shame, for being exclusive of disabled people who, like me, experience their disability through a wavering bodily relation. I conclude by crafting out a pride that remains with us in troubling times rather than in the abandonment of shame. This pride is accessible to us all and the never-steady stories of disability we tell.

This is a thesis about disability pride and shame. Here, I explore how these two characters appear in theoretical texts, personal stories and my experience of disability on the streets as an identity which connects me to others and the world as an interpretative being. This project begins by demonstrating how the popular imagination of disability pride describes the prideful person as one who relates to their embodiment with constant satisfaction. I trouble this version of pride, a version that requires one to turn away from shame, for being exclusive of disabled people who, like me, experience their disability through a wavering bodily relation. I conclude by crafting out a pride that remains with us in troubling times rather than in the abandonment of shame. This pride is accessible to us all and the never-steady stories of disability we tell.

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 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.

Abstract This thesis explores Henri Tajfel’s Social Identity Theory (1981) with a specific focus on the process of self-categorization. Tajfel’s theory provides the theoretical framework to understand the social category of Métis as a social group. Eight self-identified Métis adults were interviewed individually utilizing a semi-structured interview to explore their Métis self-identification and operationalize the conceptual framework. The three main research questions used to develop the conceptual framework are: 1) what are Métis characteristics?, 2) Do self-identified Métis adults evaluate the Métis group to which they identify as positive, negative or both?, 3) Do self-identified Métis adults feel like they fit in or belong to the Métis group? Both open ended and closed ended questions were used to explore Métis adults’ perspectives related to their social self-categorization. Data were analyzed; conclusions were drawn and verified utilizing the recommendations of Miles and Huberman (1994). Findings were theoretically interpreted utilizing the social identity perspective. The study’s results support the use of Tajfel’s theoretical conception of a group as a conceptual framework in understanding the experience and perspective of the Métis participants in this study. / May 2009