This thesis details the development of the full-length play, DyFuNkTioNal? from conception to the prewriting to full production over the course of the 2017-2020 school year at Southern Illinois University Carbondale. My intentions for writing this play was motivated by six thoughts: (1) the lack of interest within the Carbondale community to provide real opportunities for ethnic groups (in particular, African American preteens and teenagers) to participate in theatrical expression and other art forms that are introduced via art programs; (2) lack of motivation of the African-American teens to participate in the programs that the city of Carbondale provided; (3) my interest in Black feminist theory, which became popular in the 1960s as a response to the racism of the feminist movement and sexism of the Civil Rights Movement; (4) the art of graffiti as it slowly evolved from intolerance to tolerance of females, which leads to the tapping of the “glass ceiling” with the goal to shatter it in the near future; (5) to encourage and educate Black females no matter what age to realize and honor their personal value within society; and (6) to enlightened the viewer of issues regarding African American females whose plight is far different from their white counterparts. As explained by Princeton Professor Keeanga Yamahtta Taylor, “Black women’s experiences cannot be reduced to either race or gender but have to be understood on their own terms” (Smith, timeline.com, 2018). As the Combahee River Collective Statement read, “We realize that the only people who care enough about us to work consistently for our liberation is us.” (Smith, timeline.com, 2018)During the writing of the play, I was inspired by the words of Erykah Badu’s song Bag Lady, which ask women to “hold the mirrors to ourselves and be able to accept that we need work if we expect to catch the buses in our lives. The good parent bus, the education bus, the decent job bus, the healthy self-image bus all requires self-reflection and sometimes that doesn't sound like a bra-burning, ball-busting anthem” (Roricka, soulbounce.com, 2010). Therefore, this led to the question, would I be able to honestly create, a play that could positively change the viewer’s perception on the plight of African American women’s struggles of inequality while existing in a patriarchal and racist world?

The purpose of this research was to revise the Male Rape Myths Scale (MRMS; Kerr Melanson, 1999) and gather psychometric information using the gender role strain paradigm (GRSP; Pleck, 1991, 1995) as a theoretical framework in samples of U.S. undergraduate students. I provided evidence for a 16-item revised version of the MRMS (MRMS-R) across three studies. The MRMS items were first revised based on the results of a pilot study and expert reviews. Exploratory factor analyses revealed a correlated two-factor model: (1) Marginalization and Homophobia and (2) Victim Blame and Denial of Trauma. Results of the confirmatory factor analyses provided support for bifactor and correlated two-factor models of the MRMS-R. Criterion validity was supported based on (a) differences in MRMS-R scores between men and women and (b) lower scores for participants who reported experiencing a sexual assault. MRMS-R scores were also correlated with victim blaming responses to case vignettes and female rape myth acceptance in the expected directions. Construct validity was further demonstrated by correlations between MRMS-R scores and measures of traditional gender role attitudes, homonegativity toward gay men, and patriarchal beliefs. Further, the bifactor model met criteria for measurement invariance between male and female groups. The total and subscale scores had high internal consistency estimates of reliability. Results provided preliminary support for the use of the MRMS-R as an updated measure of male rape myth agreement among college student populations, and clarified links to other gender-related constructs. Limitations, implications, and recommendations for future research are also discussed.

Misconceptions about intimate aggression have been found to have serious consequences (Kamphius et al., 2005; Robinson, 2005). These beliefs serve to minimize the crime and blame the victim which can cause individuals to not take the crime seriously (Kamphius, et al., 2005; Sinclair, in press). Initial work combined and updated Sinclair's (2010) Stalking Myths Scale and McKeon's unpublished Stalking Attitudes Questionnaire, but further psychometric analysis is needed (Lyndon, Sinclair, & Martin, 2011). I surveyed 1,200 undergraduates using the Stalking Myth Scale –Revised (SMS – R), a modified version of the Obsessive Relational Intrusion Inventory – Short Form (ORI - SF; Cupach & Spitzberg, 2004), and three intimate partner aggression myth scales. My findings replicated the factor structure of the previous pilot and attitudes regarding stalking were found to be predictors of the likelihood to engage in, the perceived normativity of, and the perceived motivation behind stalking.

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No description available.

Semiotics and the concept of signs can be used to analyse the signs that can be found in a Swedish primary school in order to understand and expand our understanding of the role of signifiers, including cultural ones, in child education. The study identifies what signs can be found, what purpose they have and what category of sign they belong to, whether they are signs as defined by Saussure, how they might be categorized within Peirce‘s triadic typology and, applying Barthes’ notion of cultural signification, the extent to which they contribute to maintaining and promoting a school’s identity and values. In order to analyse the signs, a Swedish public primary school located in Halmstad was visited and the visible signs were photographed and catalogued. In order to confirm the intentions behind the design and meaning of signs, an interview with a senior teacher was arranged. The result, and signs, that were documented and described; these included drawings, emergency escape signs, posters, diplomas and other instructions with picture or sign language representations. The signs were categorized and analysed using semiotic theories of signs suggested by Saussure, Peirce and Barthes. The study facilitates a clearer understanding of the range of functions of signs in schools, both for practical purposes and as signifiers of culture and identity, and also highlights the possible applications and limitations of using semiotic theories in investigating generated meanings in physical locations.

<p>Symbols in the hands of politicians can be a powerful tool of manipulation. The usage of symbols in speeches or texts can change a person’s will, without him or her ever knowing it.</p><p>We have compared the usage of symbols in the articles surrounding the ratification of the constitution in 18th century America with that of today’s European Union, to see if any similarities between these two cases exists, and what implications this could have for the future of the EU. We have divided the symbols in both cases into different categories so as to enable us to compare the cases to each other. With the help of Masters Theory and the writings of Benedict Anderson and Murray Edelman we have concluded that there indeed exist some similarities between 18th century America and the EU. There seem have been some manipulation on the part of the politicians in order to rebuild the respective unions on more solid foundations. Could the European Union, on the basis of these findings, be assumed to take a course comparable with that of 18th century America?</p>

Through the use of focus groups and interviews, this research aims to increase understanding of the ways in which the public in Adelaide, South Australia draw on well documented rape myths and the influence of this process on their understandings of consent to sexual intercourse. This research explores how individual attitudes and opinions about rape are shaped through social interaction, including comparing the attitudes of men and women. Equal numbers of men and women were drawn from one geographical location by snowball sampling and vignettes were used to facilitate discussion in focus groups. Findings showed that rape myths remain influential amongst the public and are often used to attribute responsibility to women in acquaintance rape scenarios. However, analysis of the public’s engagement with rape myths revealed a complex process. People did not simply adhere to or challenge rape myths but rather these myths were engaged with in different ways at different times and in different circumstances. Findings also highlighted the complexity of the notion of consent and revealed contradictions in the ways in which consent was understood. Moreover, in many cases despite being willing to label an incident as rape, participants were still reluctant to say that they would find the man guilty of the crime of rape. Overall, this study suggests that the public struggle with issues concerning how rape is defined and that this has widespread implications both for rape victims and for the Australian legal system. Findings also suggest that radical attitude change is required before any real improvement will be seen in rape conviction rates.

The aim of this study is to analyse the patterns of ancient myths that can be found in the novel Le Petit Prince by Antoine Saint-Exupery. In order to understand the culture and human behavior we will draw parallels to ancient myths and through the discovered myths in the novel, we will use the help of Carl Gustav Jung’s theory about the human psyche. The main questions are the following :  What are the patterns of ancient myths in the novel Le Petit Prince ? Do these myths carry any messages that we, as readers, can learn from ? In the introduction, a theorical backround is given which defines the concept of myth and explains briefly Jung’s theory. Our analysis shows that although myths differ from one another they all have the same roots. By this means, all characters in myths are archetypes that, according to Jung, are the same through history and in every culture. By studying the archetypes in this novel, like the divine child, Anima/Animus, the Sages etc., we are able to understand the plot more clearly. We are also aware of patterns that seem to repeat themselves through the generations. Our conclusion is that humans adapt easily to their surroundings and eventually lose their self-awareness. Therefore Saint-Exupery sends readers the message that we have to wake ourselves up to truly live our lives. Also we discovered that numerous archetypes that are present in all of myths, give us clues to self-realization, thus myths are necessary for people of all ages.

After World War II, every country that had been touched by or involved in the war had to come to terms with its past. In the case of Switzerland, the Swiss government, the army and some of the country’s leadership established a strong official historical memory of the war, portraying Switzerland as a neutral, benevolent and well-fortified country that remained innocent and untouched by the war. From the 1960s onwards, Swiss artists and intellectuals challenged these myths by presenting alternative views of the Swiss past in their work. Beginning in the 1970s, Swiss historians published an increasing amount of scholarly research concerning Switzerland’s World War II past, and challenging the official historical memory promoted by the government. In the 1990s, after the discovery of thousands of dormant Swiss bank accounts containing Holocaust assets, Switzerland was forced to adopt a more realistic memory of its involvement in World War II. An Independent Commission of Experts, established by the Swiss government, conducted thorough research about Switzerland’s wartime involvement and published its Final Report in 2002.