Ariake no Wakare was thought to be a lost tale, but its unique manuscript was rediscovered in the early 1950s. Thirteenth-century references and internal evidence suggest a date of composition in the 1190s by an author in Teika's circle, and attest to Ariake's prominence in the thirteenth-century prose fiction canon. Thematically, it is virtually a 'summa' of previous monogatari themes woven together with remarkable dexterity and often startling originality. The term giko monogatari, 'pseudo-classical tales,' widely used to describe such late Heian and Kamakura period tales, and the associated style term gikobun, turn out to be Meiji era coinages with originally much wider and less pejorative connotations - a change perhaps related to contemporary language debates that valorized vernacular writing styles. The use of respect language and narrative asides, and the interaction between the narration and the plot, evokes a narrator with a distinct point of view, and suggest she may be the lady-in-waiting Jiju, making the text more explicitly autobiographical, and perhaps accounting for aspects of the narrative structure. Statistical information about Ariake, and analysis of respect language and certain fields of the lexicon reveal that Ariake is linguistically much closer to the Genji than are the few other giko monogatari for which information is available, but there are also a few very marked differences. Similar analysis of other giko monogatari would clarify whether these differences are characteristic of the subgenre or peculiar to Ariake no Wakare. Ariake no Wakare critiques male behaviour in courtship and marriage, and explores female-to-male crossdressing; the male gaze (kaimami); incestuous sexual abuse; both male and female same-sex and same-gender love; spirit possession in a context of marriage, pregnancy, and rival female desires, and other instances of the conspicuously gendered supernatural; and the gendered significance of genealogy. The treatment of gender roles and sexuality focuses on the interaction of performance skill and innate ability or inclination, and presents the mysterious beauty of the ambiguously gendered and liminally human, while genealogy is celebrated as privileged female knowledge. The text simultaneously invites and resists modern modes of reading. Rather than merely imitative, Ariake's treatment of familiar elements with changed contexts and interpretations produces both nostalgia and novelty. / Arts, Faculty of / Asian Studies, Department of / Graduate

The goal of this thesis is to define what globalization is, how the people across the world react to it based on their local context, how the reactions change under the conditions of economic crises and finally how the reactions are reflected in consumption. I answer these goals both from the theoretical and practical perspective. Based on my review of theory I define globalization (1) in economic terms as a recurring phenomenon related to changing power structures of world economy when new economic centers emerge and (2) in cultural terms as localized human experience determined by both one's worldview and one's local circumstances. I further hypothesize that the worldview underlying this localized experience changes during economic crises from modernism to traditionalism and postmodernism. Since Consumption then reflects our worldview in a culturally specific way. In the practical part I further test these findings through a netnographic study focused on Czech beer enthusiasts. The key finding is that the beer enthusiasts express a need to return to traditional brewing methods. However, there appears to be no correlation between economic crisis and the emergence of traditionalism among beer enthusiasts but rather the traditionalism erupst due to clash between modernist worldview of beer enthusiasts and perceived destruction of beer industry by capitalism. Finally, the traditionalism doesn't seem to be replacing modernist worldview of beer enthusiasts but rather serves as a resource for this worldview.

This qualitative critical ethnography examines how visual culture impacted the identity and art of four Hopi artists. Sources of data included a personal journal, artists’ interviews, group discussion, art work interpretations, and historical research of Hopi art, visual culture, and issues of native identity. In particular, my analysis focused on issues of power / knowledge relationships, identity construction, and the artist as co-constructor of culture through personal narratives. Implications for art education centered on the concept of storytelling through mythic archaeology situated in identities of past, present, and future.

This thesis poses the following question: are post-apartheid racialised identities constructed relationally? More specifically, this thesis investigates the co-construction of black and white racialised identities within the realm of South African public discourse. To this aim, it draws on editorials and letters to the editor which appeared in the City Press and the Sunday Times newspapers from 1994 to 2011. Informed by Foucauldian Discourse Analysis, the analysis focuses on the relationality between blackness and whiteness through a consideration of two major discourses. These discourses, labelled Bold New Blackness and Enduring Whiteness, are presented as templates for post-apartheid racialised identity construction. The analysis is comprised of three interrelated parts. The first part demonstrates that the respective templates construct racialised identities in terms of oppositional views regarding the apartheid past and the emerging post-apartheid future. Nevertheless, as each template contains references to the racialised other, it is suggested that racialised identity is co-constructed independently within each template. The second part shows that the way in which blacks and whites are positioned is constructed through constant reference across the two oppositional templates. In turn, it is suggested that racialised identity is co-constructed interdependently between the templates via an endless cycle of opposition. The third part delves into black and white subjectivities, revealing that the templates are neither wholly independent nor wholly interdependent. Instead, it is suggested that racialised identity is co-constructed through a set of entanglements, disentanglements and re-entanglements between blackness and whiteness. In this way, the thesis elucidates the post-apartheid tensions and complexities that exist around black and white racialised identity co-construction. Moreover, given that the vast majority of existing studies have presented black and white racialised identities as independent constructions to be examined separately within the respective fields of blackness and whiteness studies, this thesis highlights the fruitfulness of simultaneously utilising these otherwise disparate fields of study.

當代女性及性別史權威學者曼素恩 (Susan Mann) 曾鄭重提出社會性別作為一種分析角度的重要性，以性別視角切入研究歷史，有助我們進一步了解歷史。"傳統社會女性為受害者" 的觀念已逐漸淡出主流學術界，以女性作為主要分析對象的性別史研究，成果甚豐。然而，研究性別史必須仔細地考察古代兩性關係及權力分配等議題，例如曼素恩指出在中國歷史文化研究的領域之中，我們應重視 "男性氣概"、男性的人際關係等課題。事實上，中國男性史的研究已日漸進入學者的視線，足證 "男性氣概" 的研究深具發展潛力。有見及此，本研究希望在前人的研究基礎上繼續開拓。另外，必須注意的是，過往男性研究較側重於採用男性文本及視野作為主要探討對象，似乎未有留意女性文本中有關男性的書寫。雷金慶 (Kam Louie)曾以五四前後女作家為分析對象，析論當時女性筆下如何塑造 "男性氣概"，是極具開拓性的探索。誠然，明清女性作品的探究已引起學術界的重視，一眾學者亦頗為致力於呈現明清女性作家的主體性 (subjectivity) 及能動性 (agency)。那麼，明清時期數量極其豐富的女性著作之中，女性有否對傳統男性人格加以討論？她們對社會中的男性角色有何看法？她們的著述中又如何塑造不同的男性形象？然而，此等書寫並未普遍為學者所注意，前人從女性著作切入來看男性人格的研究仍然相當缺乏。故此，本文之寫作盼能補苴罅漏。本研究將以兩個主要方向分析明清女性營建的男性人格，包括探討明清女性以男性家人為對象的男性角色論述，以及她們在各種詩篇和論史文章中所塑造的男性形象、以至對 "女中丈夫" 形象的建構。基於男性史的研究方興未艾，可以發揮的空間極其寬闊，因此筆者希望在這方面努力。筆者期望本文可以對明清時期性別史、男性性別認知、兩性關係、家庭史及古代女性著作研究作出增補與貢獻。進一步來說，由於明清女性筆下對傳統男性人格曾有多番論述，我們可以清楚認識到男性人格的構建，不一定只由男性來完成，當中或許有不少女性的聲音，正如傳統社會對女性的人格期許，同樣包含男女兩性的取態一樣。本文認為，以女性文本來探究她們對男性人格的看法，對於我們理解明清時期的兩性角色期望將有極大的啓發性。

This thesis explores how gender and sexuality are expressed in southern Manabí Province, Ecuador. The study employs ethnographic methods to recruit local people who identify as LGBTQ (called LGBTI regionally) to participate in interviews on sexuality and gender identity/expression. Based on this research, I explore the construction of “gay” in this part of Ecuador as identity and performance; additionally, reflective viewpoints of those who self-identify as “gay” are thematically incorporated. The term “gay” is used to describe a spectrum of identities that include: homosexual, transformista, travestí, transexual, and transgénero. These identities are not necessarily static, as many individuals traverse categories in a culturally specific progression that I describe. I propose that coastal Ecuadorians utilize a structuring of sexualities and genders within the region that challenges Western LGBTQ+ labels. This research suggests a new regional depiction of non-conforming identities and their manifestations through language, shared strife, communal beliefs, and individual experience. / Includes bibliography. / Thesis (MA)--Florida Atlantic University, 2021. / FAU Electronic Theses and Dissertations Collection

Indiana University-Purdue University Indianapolis (IUPUI) / This study explored lesbian, gay, and bisexual (LGB) individuals’ strength of identification with their subgroup (lesbian/gay or bisexual) and superordinate group (LGBTQ+) and whether the discrepancy between these identity dimensions relates to binegativity (the stigmatization of bisexuality). Our hypothesis that there would be a significant main effect of self-categorization level (superordinate vs. subgroup) on identity centrality was not supported. Our hypothesis that the difference between strength of subgroup and superordinate group identity centrality would be related to expressed binegativity among LG participants was partially supported. There was a significant negative correlation suggesting that as participants felt that their subgroup was relatively more important than the superordinate group, the less they acknowledged the existence of prejudice against bisexuals. Additionally, bisexuality threat, stigma-based solidarity, linked fate, and ingroup representations were significantly correlated with binegativity. Our results provide a first foundational step in a series of studies that will investigate the causes of binegativity among LG people and potential interventions.

No description available.

The disproportionate number of police-involved shootings reflect the underlying conditions of traditionally conservative, racist policing. Recent updates and communication refinements to police training methodologies could improve training processes, which in turn, may improve societal perceptions of police in the United States. Law enforcement officers in the United States have become the focus of public policy outcry and generalized distrust, further complicating the dangers of contemporary policing. Concealed weapons and the close proximity of civilians policing the police with cellphone cameras complicate issues of officer safety. State and national incidents have resulted in police processes and behaviors being broadcast and violently challenged. In response to these challenges, Texas police academies and law enforcement training agencies are changing the way police learn to police. During the preparation of this study, the Texas Commission on Law Enforcement adopted a legislatively mandated update to the Basic Peace Officer Certification training. After a three-year revision process, in late 2019, the Texas Commission on Law Enforcement replaced the former 643-hour Basic Peace Officer Course with the newest Basic Peace Officer Course #1000696. Through its goals, definitions, and instructional guides, the Course #1000696 could potentially stimulate occupational identity, unify community policing culture, and foster community perception repair.

By posing a provocative question, “What is a Woman?” this thesis intended to deconstruct normative conceptions of womanhood which are essentialised to marriage. To achieve these ends, I located the key questions of this thesis within intersecting theoretical premises of decolonial, African and Black feminisms. Intersectionality augmented by the framework of uMakhulu , that privileges the indigenous world-senses, are the tools of analysis to achieve better insight into how notions of womanhood bear multiplicities, complexities and ambiguities. Through the narrated life-stories of twenty ‘unmarried’ Basotho women (Methepa), I explored re-constructions of womanhood and the role of women’s agency in this process. Through these ‘invisibilised’ narratives, it is established that womanhood and the meanings thereof are located within a messy terrain of intersecting religio-socio-cultural and indigenous forces. I argued that these beg unpacking in identity re-construction to reveal multidimensional and complex constructions of Mosotho womanhood. Untangling these intricacies provides an anchor for deconstructing, and finally debasing, colonial hetero-patriarchal eurocentric universalism that plagues contemporary constructions of womanhood essentialised to marriage. At the core of this thesis lies the contention that ‘unmarried’ Basotho women (Methepa) are agents who are aware of the gendered social, cultural, religious terrain that necessitates marriage; which in turn, shapes their constructions of womanhood and agency. Unstructured interviews on past lived experiences of childhood and adulthood reveal self-definition characteristic to ‘unmarried’ Basotho women’s (Methepa) agency constructed and enacted within the locus of marginality. Within the analytic chapters titled ‘(Re)construction of womanhood’ is an appreciation of how women’s agency and their re-constructions of womanhood are shaped by childhood experiences of ‘becoming’ Woman as reflected upon in the chapter titled ‘The young Mosotho girl’. These chapters reflect the continuities of time; ‘then-now’ and space; ‘there-here’, to illustrate how ‘unmarried’ women’s senses of self and subjectivities are located in intersecting ‘modern’ Christianised and ‘indigenous’ terrains. Moreover, the findings reveal multiple reconfigurations of womanhood characterised by a complex, contradictory and convoluted enmeshment of multiple forces borne out of the world-senses of ‘unmarried’ Basotho women (Methepa). My conclusion is, partly that ‘unmarried’ Basotho women’s (Methepa) constructions of womanhood deconstruct the hegemonic constructions of womanhood. Therefore, not only does the analysis achieve epistemic redress by giving voice to historically silenced and subordinated knowledges, but it also places as central the indigenous African world-senses as the new anchor of African women’s identity and agency. / Thesis (PhD)--University of Pretoria, 2020. / Sociology / PhD / Unrestricted