Throughout the nineteenth and into the twentieth century, theories of race contributed to the justification and authorization of global European imperialism and the colonization of indigenous people. In Canada, racial theories influenced perceptions of each citizen as either superior or inferior. Although European and American theorists constructed hundreds of ideas about race, there are several key ideas that continue to linger in the minds of Canadians. This thesis examines the socio-ideological context of racial theories and provides an historical account of the construction of race. The historical account highlights four prominent ideas: white superiority, non-white inferiority (marked by low intelligence levels), the belief in inherent racial characteristics, and racial purity and contamination. In Saskatchewan, these ideas continue to surface in discourse about Aboriginal people and relations between the non-Aboriginal and Aboriginal population. Although constructed ideas about race are scientifically unsound and grounded in the belief in white superiority, these ideas are often normalized as common sense and not easily recognized as constructed. Discourse and practices that appear to be emancipatory for Aboriginal people but rely on constructed ideas about race need to be re-examined. This thesis provides several examples of where these ideas surface in Saskatchewan discourse and recommends anti-racist education as an alternative.

Throughout the nineteenth and into the twentieth century, theories of race contributed to the justification and authorization of global European imperialism and the colonization of indigenous people. In Canada, racial theories influenced perceptions of each citizen as either superior or inferior. Although European and American theorists constructed hundreds of ideas about race, there are several key ideas that continue to linger in the minds of Canadians. This thesis examines the socio-ideological context of racial theories and provides an historical account of the construction of race. The historical account highlights four prominent ideas: white superiority, non-white inferiority (marked by low intelligence levels), the belief in inherent racial characteristics, and racial purity and contamination. In Saskatchewan, these ideas continue to surface in discourse about Aboriginal people and relations between the non-Aboriginal and Aboriginal population. Although constructed ideas about race are scientifically unsound and grounded in the belief in white superiority, these ideas are often normalized as common sense and not easily recognized as constructed. Discourse and practices that appear to be emancipatory for Aboriginal people but rely on constructed ideas about race need to be re-examined. This thesis provides several examples of where these ideas surface in Saskatchewan discourse and recommends anti-racist education as an alternative.

This study examines codes of oppression reflected in western myths and further analyzes the ways these myths are revisited in two contemporary British and American women playwrights&#039 / , Liz Lochhead and Cherrie Moraga&#039 / s, dramatic adaptations and rewritings. In this respect a postcolonial feminist approach and a comparative perspective are adopted in rereading signs of gender, ethnic or racial and hierarchical oppression through the challenging and revolutionary, feminist and Scottish, lesbian and Chicana representations by Moraga, respectively.

Contemporary Lithuanian fine art is the art based on certain principles of thinking, new approach to meanings and functions of creation. The progress of art is induced by talented artists and looking at the contemporary Lithuanian fine art one can see how often for artists it is important not only to express themselves in artistic creation, but also be the bellmen of the society and talk about important subjects. The historic myths are the part of the old world, which is present in our culture: literature and fine art. Art of the old myths is the memory of the cultures, verbal expression and tradition. The theme of myths in art pieces helps the artist to talk about the problems within his interests as free and individual interpretation of the myths is the peculiarity of contemporary art. According to the artists the good art is such art, which keeps up with the times and manages to exercise the effect on the spectator and convince him/her. That is why a good artist uses the myths as a tool in his/her creation and via such old myths he/she manages to talk about the topical issues of today. As the myths have their own polysemous meaning, they do not need rationalistic interpretation. It is interesting and most of all – suggestive. The symbols of myths help the artists to express their ideas in a more purposeful way and they assist the spectators in better understanding of the piece of art, which already acquires literary connotation. The content of the art creations... [to full text]

The purpose of this thesis is to generate new ways of understanding and imagining what it means to educate for and from a critical consciousness (Freire, 1974). My research is focused on my experience of trying to put critical pedagogy theory into practice in the context of teaching a grade 11/12 high school class. In contrast to oppressive pedagogies that functioned to “prepare students for dominant or subordinate positions in the existing society” (McLaren, 1994, p. 191), as a critical pedagogue, I was guided by the goal of liberating the students in my class by raising their consciousness. However, when I attempted to put critical pedagogy into practice, I soon found myself reproducing an oppressive, transmission-style pedagogy. If the goal of critical pedagogy was to emancipate students by providing them with a transformative educational experience, why did I continue to view myself and my students in ways that were oppressive and paternalistic? Critiques of critical pedagogy (Ellsworth, 1989; Gore, 1993) offer important insight into this question. Yet, a limited amount of research had been performed into how dominant cultural myths about teaching (Britzman, 1986, 2003) inform teachers’ desires and efforts to put critical pedagogy theory into practice. My thesis aims to shed light on the relationship between critical pedagogy and cultural myths about teaching by examining the discursive roots and mythologies reflected in my desire to “make a difference” in the lives of my students with critical pedagogy. In exposing how pedagogy, desire, and identity intersect in complex, creative, and contradictory ways, my research makes visible one of the most difficult lessons that teachers who wish to educate for and from a critical consciousness have to learn: “That the sincerity of their intentions does not guarantee the purity of their practice” (Brookfield, p. 1). / Thesis (Master, Education) -- Queen's University, 2011-04-27 23:32:14.497

Bakgrund: På senare år har män som våldtäktsoffer fått en ökad uppmärksamhet, men fortfarande fokuseras majoriteten av forskningen på kvinnor. Det finns många olika myter och fördomar som tilldelas våldtäktsoffer. Ett offer för våldtäkt drabbas av både fysiska och psykiska men. Vårdpersonal måste kunna se förbi sina fördomar för att ge adekvat och lika vård till alla individer. Syfte: Att belysa skillnader och likheter rörande studenters attityder/föreställningar gentemot män respektive kvinnor som blivit utsatta för våldtäkt. Metod: En litteraturöversikt gjordes på nio vetenskapliga artiklar med kvantitativ ansats. Resultat: Resultatet visade att manliga studenter generellt har högre acceptans för våldtäktsmyter gällande både kvinnor och män. Männen visade upp mer negativa attityder mot offren, tilldelade mer skuld och mindre sympati mot offren än de kvinnliga studenterna. Både kön och sexualitet påverkar attityder mot offret, kvinnor och homosexuella män skuldbeläggs generellt mer än heterosexuella män och homosexuella kvinnor. Mäns och kvinnors föreställningar/uppfattningar om våldtäkt skiljer sig även åt och det visade sig att män och kvinnor föreställer sig olika olägenheter vid våldtäkt. Utbildning visade sig vara en faktor som påverkar attityder, där högre utbildning indikerar på mer positiva attityder mot offret. Slutsats: En rad olika myter förekommer och kan kopplas till negativa attityder mot våldtäktsoffer. En skillnad mellan män och kvinnor finns när det kommer till myt-acceptans. Beroende på ett offers sexuella läggning, kön och karaktär förändras synen på den. Klinisk betydelse: Kännedom om dessa myter och attityder kan ligga till grund för framtida utbildning hos personal som arbetar inom detta område och hjälpa till att motverka en sekundär traumatisering för våldtäktsoffer. / Background: In recent years, male victims of rape have gained increased attention, but the majority of the research still focuses on women. There are many myths and prejudices that affect our attitudes toward victims of rape. A victim suffers from both physical and psychological injuries. Health care personnel have to see beyond their prejudices to give a good and equal care towards all individuals. Aim: The aim of this study was to highlight the similarities and differences regarding students’ attitudes/beliefs towards male and female rape victims. Method: A literature review was written based on nine scientific articles with quantitative approach. Results: The results indicated that men generally have a higher acceptance of rape myths regarding both women and men. Men showed more negative attitudes towards victims, allocated more blame and less sympathy toward victims than women. Both gender and sexuality affect attitudes towards victims, women and homosexual men generally received more blame than heterosexual men and homosexual women. Male and female beliefs/perceptions of rape are also different and it turned out men and women produce various nuisances regarding rape. Education were proven to be a factors influencing attitudes, higher education indicates more positive attitudes towards the victim. Conclusion: Different kinds of myths exist and can be connected to negative attitudes towards a victim of rape. A difference between men and women exists when it comes to myth acceptance. Depending on the victims sexual orientation, sex and character the view upon it changes. Clinical implication: Knowledge about these myths and attitudes can be used for future education for personnel working within this area and to help preventing a secondary victimization for the victim.

With this study, the authors wish to highlight the way artificial intelligence, as a new form of media technology, seems to be ascribed gender, both in fiction and reality. These, by humans artificially developed beings, would not need to be gendered, but still are. Given these beings are human made and new phenomenas, an opportunity of preventing boundaries considering gender, class and etnicity to be reproduced would be possible and in favour. By analysing the Alex Garland 2015 film Ex Machina, the authors wish to discuss how and why the artificial intelligence becomes gendered, particularly feminised, and what this means from a wider perspective concerning the way we look at this new technlology not yet fully introduced in real life. By using post- and transhuman theory mixed with feminist theories such as Judith Butlers theory of perfomativity, Donna Haraways posthuman feminist theory and Laura Mulveys theory of The Male Gaze, this study results in a qualitative text analysis. The methodic tools used in this study contains elements from visual text methods and therefor also semiotics.   The authors reach to the conclusion that the depiction of artificial intelligence in the film Ex Machina (2015) reproduces stereotypic feminine gender acts and even intensifies these. When these ways of presenting new and futuristic technology seems to appear in ficiton, an assumption can be made that they origin from existing and deep gender acts in the western society. Researchers, such as Donna Haraway, wishes for these strong boundaries in gender, class and etnicity to not be reproduced in new technology, but in the fictional case of the film Ex Machina (2015), this wish has unfortunately not been fullfilled. If society would be able to rethink the sharp boundaries between nature and technology and succeed with this ontological change in the way we look at humanity, it would hopefully be easier to approach the new technology with an open mind. Perhaps then the reproduction of gender stereotypes in this new technology would cease in fiction, but also in reality.

En dépit de la pléthore d’ouvrages existant sur le travail poétique d’Aimé Césaire et de Léopold Sédar Senghor, il en existe peu concernant l’exploitation de l’imaginaire à travers les concepts littéraires de l’épopée et du lyrisme. Bien que partageant une même histoire, Césaire et Senghor vivent une réalité politique, identitaire et culturelle différente. Ils abordent ainsi différemment les concepts d’épopée et de lyrisme qui prennent en compte l’histoire, le combat, l’expression des sentiments, le chant, l’art, l’intrusion de l’imaginaire et des mythes.Plus précisément, en fond de toile d’un imaginaire marqué, l’épopée narre la gloire d’un héros ou l’histoire d’un peuple. Et le lyrisme s’articule comme l’expression des sentiments personnels où le poète chante ses émotions, ses joies, ses peines et ses aspirations vers un idéal. On pourrait donc se demander quelles sont les empreintes épiques et lyriques qui participent à l’herméneutique de cette poésie négro-africaine. Et en quoi cette proposition de lecture nous invite à un croisement entre l’histoire, l’imaginaire et à la visée d’un idéal. / Despite the plethora of existing structures on the poetic work of Aimé Césaire and Léopold Sédar Senghor, there is little about the operation of the imagination through the literary concepts of the epic and lyricism. While sharing a common history, Senghor and Césaire experiencing a political, cultural identity and different. They thus address the different epic and lyrical concepts that take into account the history, the struggle, the expression of feelings, singing, art, the intrusion of fantasy and myth. Specifically, a backdrop of a marked fantasy, epic narrates the glory of a hero or the history of a community. And lyricism is structured as an expression of personal feelings which the poet sings his emotions, joys, sorrows and aspirations towards an Ideal.

Submitted by Therezinha Maria Hernandes (hernandestherezinha@gmail.com) on 2018-11-14T14:51:42Z No. of bitstreams: 1 A montanha de vidro e o feminino - do poder ao desvanecimento-final docs.pdf: 1604435 bytes, checksum: 3d53dcc63d00b04eb4fae8e92e961b95 (MD5) / Approved for entry into archive by Milena Maria Rodrigues null (milena@fclar.unesp.br) on 2018-11-14T17:54:02Z (GMT) No. of bitstreams: 1 hernandes_tm_me_arafcl.pdf: 1604435 bytes, checksum: 3d53dcc63d00b04eb4fae8e92e961b95 (MD5) / Made available in DSpace on 2018-11-14T17:54:02Z (GMT). No. of bitstreams: 1 hernandes_tm_me_arafcl.pdf: 1604435 bytes, checksum: 3d53dcc63d00b04eb4fae8e92e961b95 (MD5) Previous issue date: 2018-04-27 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / O presente trabalho visava, inicialmente, a investigar a realimentação da história pelo mito, e deste pela realidade, por meio da análise comparativa entre textos diversos, a partir do conto de fadas A montanha de vidro, traduzido do alemão para o inglês por Andrew Lang. Todavia, a partir do levantamento e seleção de textos que tomou em consideração um conjunto de elementos do conto-base relacionados com a expressão “montanha e mulher”, acreditamos estar diante de dados de natureza simbólica anteriores ao mundo pagão politeísta androcêntrico. Constatamos, das derivações do uso desses símbolos, que a figura feminina gradualmente perdia poder até desaparecer por completo, restando da ligação desses símbolos com o universo feminino apenas resquícios. Portanto, embora não se tenham deixado de lado ferramentas pertinentes ao campo da psicanálise e da história, privilegiaram-se conceitos antropológicos para a análise comparativa desses símbolos, em mitologias e narrativas de culturas diversas, na medida em que foram apropriados do feminino, primeiramente pelo universo masculino, tanto divino quanto humano, e do mundo pagão pelo cristianismo. / The present work aimed, initially, to investigate the feedback of the history by the myth, and of the myth by the reality, through the comparative analysis between diverse texts, from the fairy tale The Glass Mountain, translated from German into English by Andrew Lang. However, from the collection and selection of texts that took into account a set of tale-base elements related to the expression "mountain and woman", we believe that we are faced with symbolic data that predate the pagan androcentric polytheistic world. We have seen from the derivations of the use of these symbols that the female figure gradually lost power until it disappears completely, leaving only the remnants of the connection of these symbols with the female universe. Therefore, although relevant tools in the field of psychoanalysis and history have not been overlooked, anthropological concepts for the comparative analysis of these symbols were favored in mythologies and narratives of diverse cultures, inasmuch as they were first expropriated of the feminine, by the male universe, both divine and human, and only then were they expropriated from the pagan world by Christianity.

Submitted by VERÔNICA KARINA IPÓLITO null (veronicaipolito@yahoo.com.br) on 2016-06-13T00:49:06Z No. of bitstreams: 1 - Tese_Verônica Ipólito_DEFINITIVA.pdf: 2444789 bytes, checksum: 4728c61bfdc3b64a1c19068b0ba9ba50 (MD5) / Approved for entry into archive by Juliano Benedito Ferreira (julianoferreira@reitoria.unesp.br) on 2016-06-15T14:50:26Z (GMT) No. of bitstreams: 1 ipolito_vk_dr_assis.pdf: 2444789 bytes, checksum: 4728c61bfdc3b64a1c19068b0ba9ba50 (MD5) / Made available in DSpace on 2016-06-15T14:50:26Z (GMT). No. of bitstreams: 1 ipolito_vk_dr_assis.pdf: 2444789 bytes, checksum: 4728c61bfdc3b64a1c19068b0ba9ba50 (MD5) Previous issue date: 2016-04-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho analisa os mitos políticos modernos que se formaram na relação entre a Delegacia de Ordem Política e Social (DOPS/PR) com o comunismo e atividades desenvolvidas pelo Partido Comunista do Brasil (PCB) no Paraná durante os anos de 1945 a 1953. Ao realizar um trabalho meticuloso de vigilância e repressão, a polícia política não somente coletou, registrou e ofereceu dados sobre suspeitos a outros setores ou Delegacias Regionais, mas associou o comunismo a características negativas, atribuiu a seus adeptos um alto grau de periculosidade e identificou na doutrina comunista elementos que supostamente visavam destruir o mundo ocidental e seus valores. Tais características contribuíram para a formação do mito da conspiração comunista, o qual se alimentava da disseminação do medo e da paranoia de que o “inimigo vermelho” poderia estar em todos os lugares, com grande força e blindado por suas características maléficas. A confluência de mitos políticos não ficou restrita ao universo policial. Por outro lado, os próprios comunistas paranaenses se alimentaram de mitos, seja para manter sua própria unidade, existência ou até mesmo para se sentirem motivados na busca pela luta revolucionária. Apesar das adversidades físicas, emocionais e familiares, acreditavase que o papel de revolucionário e a entrega de sua vida em sacrifício trariam recompensas, como o fim da exploração capitalista e a construção de uma sociedade mais justa. Para a escrita do trabalho foram utilizadas fontes de natureza jornalística, entrevistas, depoimentos, relatórios e demais evidências arquivadas no Fundo DOPS do Arquivo Público do Estado do Paraná e Arquivo Pessoal de Teresa Urban. O foco principal se concentrou no esforço de identificar na documentação indícios de mitos políticos modernos, em especial o mito da conspiração comunista e, na sua antítese, as construções mitológicas formuladas no interior do PCB, a exemplo do mito da unidade e do mito da Idade de Ouro. Pessoas comuns, militantes, agentes policiais, todos esses personagens foram analisados de forma a demonstrar que os mitos políticos adquirem roupagens diferenciadas em consonância com o pensamento que se deseja legitimar por um indivíduo, instituição ou grupo. / This thesis analyzes the modern political myths that have formed in the relationship between the Bureau of Political and Social Order (DOPS/PR) with communism and activities of the Communist Party of Brazil (PCB) in Paraná during the years 1945- 1953. To conduct a meticulous surveillance and repression, the political police not only collected, recorded and offered data on suspects to other sectors or Regional Offices, but associated communism the negative characteristics attributed to his followers a high degree of dangerousness and identified in Communist doctrine elements that allegedly aimed to destroy the Western world and its values. These characteristics contributed to the formation of the myth of the communist conspiracy, which fed the spread of fear and paranoia that the "red enemy" could be everywhere, with great strength and armored by his evil characteristics. The confluence of political myths was not restricted to the police universe. On the other hand, Paraná Communists themselves fed on myths, is to maintain its own unity, existence or even to feel motivated in the pursuit of revolutionary struggle. Despite the physical, emotional and family adversity, it was believed that the revolutionary paper and the delivery of his life in sacrifice would bring rewards, as the end of capitalist exploitation and the construction of a fairer society. For writing the work they were used sources of journalistic nature, interviews, statements, reports and other evidence filed with the Fund DOPS of Paraná State Public Archive and Personal Archive of Urban Teresa. The main focus was in the effort to identify the documentation evidence of modern political myths, especially the myth of Communist conspiracy and, in its antithesis, mythological constructions made inside the PCB, the unity of the myth of the example and the Middle myth of gold. Ordinary people, activists, police officers, all these characters were analyzed in order to demonstrate that political myths take on different guises in line with the thought that if you want to legitimize by an individual, institution or group.