Dans quelle mesure écrire, c’est pour la romancière franco-algérienne Leïla Marouane, prendre les armes ? Ma thèse propose d'abord une analyse contextuelle, historique et sociologique des romans de Leïla Marouane avant d’analyser les rapports entre violences et écriture dans le contexte postcolonial. Il s’agit de montrer les rapports entre Histoire de l’Algérie et littérature postcoloniale d’expression française, et comment la romancière se réapproprie cette Histoire à la fois par l’écriture de la violence subie mais aussi par l’écriture du renversement de la violence. Dans quelle mesure la nécessité d’écrire a partie liée avec la violence ? Quelles en sont les manifestations stylistiques et narratives ? Nous avons choisi de mettre le mot « violence » au pluriel dans notre titre, car elle est polymorphe et multifactorielle. En plus du fait qu’aucune thèse n’a encore été entièrement consacrée aux œuvres de Leïla Marouane, ce sont les manifestations d’une violence féminine récurrente qu’il était pertinent de comprendre. Les héroïnes victimes d’abord, puis criminelles à leur tour qui jalonnent ce corpus témoignent de la mise en mots de phénomènes de renversement de la violence. À travers une langue crue et cynique symptomatique d’une reprise de pouvoir, la romancière dénonce les traumatismes, la confiscation de l’identité et de la féminité, l’obscurantisme religieux et le poids des traditions, mais elle dit aussi la nécessité de tendre toujours vers un « ailleurs », géographique ou fantasmé. / How does the writing, for the french – algerian autor, signify for having recourse to weapons ?First of all, my dissertation deals with a contextual, historical and sociological analysis of Leila Marouane’s novels before analyzing the relationship between violence and writing in the postcolonial context.My thesis is about, showing the relationship between the history of Algeria and French language postcolonial literature, and how the novelist reappropriates this history both by the writing of the violence she suffered and by the writing of the overthrow of violence.How does the necessity of writing have a link with violence? What are the stylistic and narrative manifestations? We chose to put the word “violence” in plural forms in our title, because it is polymorphic and multifactorial. In addition to the fact no thesis has yet been entirely devoted to the works of Leila Marouane, the manifestations of recurring female violence were relevant to understand. First, the heroines seem to be victims, then they become criminals, and this is what we can notice in this corpus: testify to the putting in words of phenomenon of reversal of the violence. Through a raw and cynical language that is symptomatic of a resumption of power, the novelist denounces traumas, the confiscation of identity and feminity, religious obscurantism and the weight of tradition, but she also says the need to strive always towards an “elsewhere”, geographical or fantasized.

A post-structuralist framework (Foucault, 1976; Weedon, 1997) is used to explore language acquisition and identity construction in the life histories of four multilingual white South African men, who became fluent in the African language of isiXhosa in the racially-divided world of Apartheid South Africa, at a time when law and policy made fluency in an African language unusual for whites. Theories used within the 'social turn' in Second Language Acquisition (Block, 2003; Norton, 2000), as well as the social learning theory of Lave and Wenger (1991), support an exploration of how the men acquired this language on the farms in the Eastern Cape where they spent their early years. The identity implications of the men's multilingualism are examined using post-colonial studies of race, 'whiteness' and hybridity (Bhabha, 1994; Frankenberg, 1993; Hall, 1992a). The study was undertaken using Life History methodology (Hatch & Wisniewsky, 1995) and biographic interviewing methods developed within the Social Sciences (Wengraf, 2001). Poststructuralist discourse analysis (Wetherell & Potter, 1992), together with aspects of narrative analysis (Brockmeier, 2000), were used to analyse the data. The study contributes to research into naturalistic language acquisition, using theories from the 'social turn', and analysing a bilingual context in which language, power, race and identity interact in unique ways. The findings endorse the importance of a post-structuralist framing for the Communities of Practice model (Wenger, 1998), and show that participation in target-language communities requires investment by learners in identities which ameliorate the inequities of power relations. The study shows that isiXhosa can become linguistic capital (Bourdieu, 1991) for white South Africans, depending on context and the isiXhosa register they use. It demonstrates that Apartheid discourse ascribes to the men an identity which is indisputably white, but that early experiences shared with isiXhosa-speakers shape their lives and form a potentially antihegemonic facet of their identities.

Includes bibliographical references / Sociology has made valuable contributions in the area of identity theory. Recent research into the identity transformation process has seen much emphasis being placed on developing specific conceptual tools to unpack the variable nature of these transformations. These conceptual tools have been extremely efficient. Their focus, however, has tended to be either too macro-social or micro-social at times. As a result, not enough attention has been given to developing existing conceptual tools that can address individual identity transformations at both the macro and micro levels. This study attempts to address this need. What is illustrated here is the extent to which the application of a particular conceptual tool can be enriched by selectively drawing on other identity concepts so as to offer a fuller and more context-laden understanding of the identity transformation process. In this study I use Anthony Giddens' (1991) notion of 'fateful moments' as an anchor concept. Giddens uses this concept to unpack the existential basis of identity transformations. I draw on additional concepts from cognitive, lifespan and phenomenological approaches to identity and show how these can be used conjunctively to enhance the efficiency of the 'fateful moment' concept for exploring the existential dimension of identity transformations. I demonstrate the use of this 'fateful moment' concept by employing it to examine the identity transformations undergone by three Coloured students participating in an equity development programme at the University of Cape Town (a historically White institution). I show how their location within an equity development programme allows them to engage in a particular type of reflexivity, through which they strive to create meaningful continuity in their lives. My focus was to gain insight into these students' significant relationships with others and to show how these relationships impacted on the ways in which they experienced their sense of location in the world. As a result, the issue of 'self' and the desire on the part of the research participants to locate an 'authentic self' became an important driver in the research process. What is illustrated, therefore, is how an existential focus is able to offer new perspectives on Coloured identity, especially in relation to its inclusion under the racial category of 'Black' in post-apartheid SA. This thesis adopts a qualitative case study approach. The experiences of three Coloured UCT students are presented as three individual case studies. I examine their home, school and university contexts to develop particular biographical narratives for each of them, so as to better locate the circumstances under which their 'fateful moments' occur and the impact thereof on their sense of self. An in-depth qualitative analysis of each of these students' identity transformation experiences was conducted, which revealed new ways in which to think about, use and define the 'fateful moment' concept. My data included reflective essays, semi-structured interviews and observational field notes. I used my initial analysis of the reflective essays and observation notes as a means to develop some of the more open-ended interview questions. The interviews therefore served as a means of triangulating the data. I drew on a combination of content analysis and constructivist grounded theory for analysing the data. I established that these students' continued classification as Coloured in their everyday social interactions, impacted negatively on their perceptions of self. The inclusion of Coloured in the overarching descriptive category of Black, surfaced as a particular source of contention, resentment and guilt for the Coloured students represented here. These students were all searching for a way of expressing an authentic sense of self that was unencumbered by the restrictive and limited possibilities that was bound up in traditional constructions of Coloured identity in SA. What becomes apparent is that the 'fateful moment' concept, when used in conjunction with other selected theoretical perspectives, offers a much more nuanced understanding of the identity transformation process. As such, the strategic use of 'fateful moments' as illustrated in its application to Coloured identity in this thesis, allows us to get a much better understanding of how race feels, thereby adding value to the way in which sociological theory constructs meaning in the world. The conceptual framework for unpacking identity transformation developed here, makes available a particular sociological lens for assessing and measuring the transformational impact of equity development programmes at institutions of higher education. It also allows a more critical stance to be developed towards the tendency to homogenise the Black South African student experience. Doing so allows institutions the space to reflect more deeply on how to strategise around issues of social justice, equity and transformation.

This book focuses on one of the main issues of our time in the Humanities and Social Sciences as it analyzes the impact of current global migrations on new forms of living together and the formation of identities and homes. Using a transdisciplinary and transcultural approach the contributions shed fresh light upon key concepts such as ‘hybrid-performative diaspora’, ‘transidentities’,‘ hospitality’, ‘belonging’, ‘emotion’, ‘body,’ and ‘desire’. Those concepts are discussed in the context of Cuban, US-American, Maghrebian, Moroccan, Spanish, Catalan, French, Turkish, Jewish, Argentinian, Indian, and Italian literatures, cultures and religions.:Contents Notes on Contributors vii Introduction 1 1 Nomadic Places Cultures and Literatures in Movement ‘Hybrid-Performative-Diasporas’ in the Ibero-American-Maghrebian-Moroccan Literature and Culture: the Case of Najat El Hachmi 13 Alfonso de Toro 2 The Diasporic Identity of the Roma People 75 Marta Segarra 3 Epistemological Difficulties in the Development of Civic Identities in Western Education 88 Zvi Bekerman 4 A Discourse of Resistance: Hybridization of Identity and Textuality in Tedio, by Natalio Ohanna 106 Daniel Blaustein 5 Federalism and Diaspora: the Feeling of Belonging and the Diaspora Identity in the Subnational Level of the Country 115 Mauricio Dimant 6 Jewbans in Miami: a Particular Case of Hybrid- Performative Diaspora 134 Sarah Moldenhauer 7 The “Good Migrants”: Issues of Hospitality and Belonging with regard to Sikhs in Mediterranean Europe 149 Pierre Gottschlich 8 Feelings of Threat as a Problem of Religious Identity within Religiously Diverse Societies 167 Gert Pickel and Alexander Yendell 9 The Problem of Belonging in Nina Bouraoui’s Garçon manqué 180 Annegret Richter 10 Diasporic Topographies of Remembrance in New Autobiographical Sephardic Writing 194 Susanne Ritschel 11 Settling In: Migration and Place in Sema Kılıçkaya’s Le royaume sans racines 205 Annedith Schneider 12 Identity Questions in El diablo de Yudis by Ahmed Daoudi 216 Juliane Tauchnitz 13 Writing in Movement: a Poetics of Undecidability? 229 Abderrahman Tenkoul 14 The Berber Cultural Movement in the Maghreb Contemporary Issues in Transnationalism 238 Moha Ennaji 15 The Mara: a Diaspora Sui Generis? 252 Heidrun Zinecker 16 Towards Modes of Shared Emotion: Revisiting the Iberian Diasporas’ Trauma Through the “Captive’s Tale” (Don Quixote I, 37– 41) 289 Ruth Fine

Since the onset of postcolonialism in South Africa, cultural diversity was brought on by the political decline of cultural borders, mass-media infiltration, technological advancement and the disposition of postmodernism’s assemblage of eclectic characteristics. Within postmodern postcolonialism, cultural conditions such as diaspora, nomadism and cosmopolitanism contributed to a sense of global citizenship. As such, postcolonialism and its cultural fusion promoted a new multi-cultural, hybrid culture. In this mini-dissertation it is argued that identity is a reflection or a simulation of the social surroundings in which one exists. Just as the individual’s identity becomes a product of his/her surroundings, elements of the individual’s identity manifest within cultural spaces. Within this simulation in a hybrid and multi-cultural space, personal identity becomes a fragmented and splintered concept, which is a subconscious reaction to the diversities in the individual’s cultural surroundings; moreover, the diversity in culture also contributes to constructing a more adaptable identity from these fragments. A growing feeling of Ubuntu or tolerance for differences and oppositions that develops in multi-cultural space contributes to the argument that cultural spaces become diverse and hybrid in a postmodern eclectic era. To overcome the fragmentation in identity, the postcolonial individual unintentionally formulates a hybrid, or fusion in identity by relating to different aspects that one finds in one’s surroundings. Identity becomes a fluid concept and is ever-changing to adapt to the multiplicities of contemporary postcolonial culture. This fluidity in identity is sub-consciously achieved by adopting psychological thought processes like Nomadism and Proteanism. The process of formulation of a new eclectic and fluid identity becomes more important than the identity in itself. Therefore, the ability to have a fluid and adaptable identity becomes more important than exclusivity in one’s identity. The establishment of this fluidity in identity is not a conscious decision, but merely an autonomic process of metamorphosis that enables the postcolonial individual to maintain identity, even though his/her identity cannot be fixed. / Dissertation (MA)--University of Pretoria, 2010. / Visual Arts / unrestricted

In the semiotic movement of our minds we find evidence of influences from previous events, histories, and arguments. So, we find influence of memory. Memory influences the normatively defined measure for thinking correctly. The same measure is inherent in evaluations of one’s character and the possibilities of one’s actions, given one’s character. If we as a species have labored to diligently carve a plethora of theoretical frameworks from which we have developed differing possible futures, then, the freedom to chisel a new form seems plausible no matter how well cemented our acquisitions of language or logic seem to be. My purpose in this dissertation is to draw out the notion of memory in C.S.Peirce’s philosophy. I aim to do this so that a new way of understanding identity may emerge. This project analyzes Peirce’s three categories as phenomenological descriptors and as semiotic tools, explicating the process of memory building. In doing this, I go into considerable detail clarifying and making use of the categories and their degenerate forms to bring together a stable role for memory in Peirce’s philosophy. Along with providing exegesis of Peirce’s work, I also build simultaneously a picture of reality as the human mind moves through it by way of interpreting it. Two important correlates to this movement for Peirce are perception and time. I consider both these in relation to memory and as operative in and defined by Peirce’s mature semiotics. By way of conclusion I hope to provide an account of how perception and the active constitution of thought deliver a sense of identity, which depends crucially on memory. It is as an active interpreter of signs that the human mind finds semblance of its character and purpose within the larger context of its interactions. Inquiring about the world requires memory for an intuition (in Peirce’s sense) of one’s self. The upshot of this analysis is that it provides a theory of identity that is grounded in a relational ontology and addresses the nomadic possibilities of one’s self-expression and discovery, while at the same time acknowledging the deep hold of a history of habits.This provides the possibility of one’s individual self-memory to emerge and be communicable within a culture of ideas. The implication here is to carve a responsible space for perceptual freedom— the interpreter by the very act of thinking and perceiving is always connected and responsive to the world she understands. This dynamic and interrelational self has more to offer in terms of how identity is able to grow beyond the dogma and tradition of its past without the seemingly inherent violence involved in the growth of one’s ideals. I believe that oppressive structures of meaning are deeply weaved into our own sense of self via our memories of both ourselves and our communities.Parsing this relationship and its dominance requires a philosophical understanding of how this relationship is constructed and Peirce can give us this structure semiotically in what I understand to be the work of memory.

The Canadian government has long striven for an official national identity grounded in a cohesive sense of national unity, but this has been in contrast to the regional reality of the Canadian state. The postwar period reveals increased concern within Canada regarding its national identity, when the federal government was attempting to construct an intrinsic identity and trying to encode what it meant to be Canadian. When Newfoundland joined Canada in 1949, it became an additional element in this enduring struggle. After confederation, a cultural revival in the province further entrenched its distinct identity during the same period in which it was acclimatizing to a new Canadian reality. The main goals of this research are to comprehend how Newfoundland understood official Canadian identity in its post-confederation period and how the province pursued a distinct identity while becoming a part of Canada. This project examines how Newfoundland understood official constructions of Canadian identity during the post-1949 period to observe how Canada’s official national identity was understood outside of the dominant central-Canada perspective. This alternative regional perspective provides an understanding of how the realities of Canada’s regionalism play a role in why the official national identity was not as homogenous or uniting as the federal government had idealized. By addressing the national question of Canadian identity through a regional Newfoundland perspective, this project seeks to deepen and expand our knowledge and understanding of modern Canada and its continued regional realities.

Includes bibliography. / This research study gives a glimpse into the ways in which transnational study complicates students' cultural identity, sense of belonging and homecoming; interweaving their experiences into a new transnational identity and a plural sense of belonging. The study examines a sub-group of elite, highly mobile people referred to as "transnational students" - who in a working definition are students who have travelled to; lived, studied and even sometimes worked in at least two countries during the course of their degree programmes. It draws on their autobiographical narratives in order to demonstrate the way in which they exist in a suspended state of 'temporary permanence' and with time, develop a' contaminated' sense of cultural identity, diluted by their 'foreign exchanges'. The study reveals the mercurial fluidity with which abstract and concrete constructions of home are made by transnational students. It also portrays the ways in which these students navigate their multiplied entities as a result of their cultural exchanges abroad. Finally, it tells a story of (dis)connects and (dis)connections to bring out the challenges faced by these students abroad and at home.

Indiana University-Purdue University Indianapolis (IUPUI) / AIM Racial identity has been shown to buffer against the effects of racial discrimination among African Americans. Recently, researchers have developed a more comprehensive assessment of racial identity through the construction of profiles. These profiles help better identify combinations of racial identity that are most protective, as well as those that have the potential to increase risk. To date a majority of the research has been conducted on internalizing and academic outcomes, with limited research on externalizing outcomes, such as substance use. The current study aimed to fill this gap in the literature. METHODS 345 African American college students (80.0% female, 88.4% USA-born, and Mage=21.56) completed measures on racial identity, racial discrimination, internalizing symptomology, academic motivation, and substance use. RESULTS Four racial identity profiles were identified and labeled race-focused (n=228), multiculturalist (n=64), integrationist (n=38), and undifferentiated (n=15). Several direct effects were observed. Multigroup analysis, stratified by profile, revealed several direct relationships between racial identity profiles and outcomes. The probability of being in the multiculturalist profile was negatively associated with depression and stress and positively associated with academic motivation. The probability of being in the race-focused profile was positively associated with cannabis use and the probability of being in the integrationist profile was negatively associated with academic motivation. Being in the undifferentiated profile was not significantly related to any of the outcomes. Two specific moderating effects were also observed; individuals in the integrationist profile were significantly lower in academic motivation as a result of racial discrimination than individuals in the race-focused profile (b=0.10, SE=0.05, p=0.046). Individuals in the integrationist profile were also higher in stress as a result of racial discrimination than individuals in the race-focused profile, however this effect was only trending toward significance (b=-0.14, SE=0.08, p=0.080). CONCLUSION Based on these results, there is evidence for the differential direct and moderating associations of racial identity profiles with various health and behavioral outcomes, such that some appear protective whereas others increase risk. These findings can be used to inform future research related to racial identity and interventions for African Americans experiencing racial discrimination.

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