My study examines trauma informed practice (TIP) policies in BC, Canada. My chosen methodology, what is the problem represented to be (WPR) (Bacchi 2009), makes politics visible in policies. I am interested in the effects of trauma policies on women who experience male violence. How does discourse produce certain effects and constitute specific subjects within these texts? I extend a politicized analysis of TIP policies, specifically, an in-depth feminist post structural analysis. I advance an understanding of the effects of policy, particularly for women who have experienced male violence and who receive services under the TIP guidelines. I note the absence of an intersectional analysis and the lack of attention paid to power relations, specifically associated with the provision of care within the health care system, the construction of the traumatized female subject and the absence of a social justice lens in TIP policies. My study addresses the meanings, and resulting practices arising from the TIP policy and its impacts on women's lived experiences. My feminist post structural analysis provides a critique of TIP policies glaringly absent from the literature. I examine available literature, which evaluates TIP. My analysis deepens the understanding of the policy's inherent assumptions by revealing the problem of trauma, as represented in TIP policies. I explore the emergence of the dominant concept of trauma in the completion of a genealogy of trauma. I uncover the commonly accepted trauma ethos, a set of principles and beliefs about violence against women that has set the path for a trauma discourse in BC's guidelines, policies, and programs. I explore my interest in iv the ontology of trauma, the nature of trauma itself and the way of being when trauma has occurred. While exploring this interest through a genealogy of trauma, I identify five historical figures; the traumatized female figure, the assaulted woman figure, the wounded veteran figure, the colonized Indigenous woman figure and the emancipated woman figure. My study explores how women are obscured and invisible in policies intended to address violence against women. I demonstrate that this invisibility results in gender-neutral policies-if there is no gender-based violence- we, therefore, do not have to think of gender-based treatment. The patriarchal erasure of women from trauma policies continually repositions what the problem is represented to be. These policies constitute women as the less valued subjects, fundamentally damaged and flawed. Trauma policies shape women as people who can damage staff; assuming they are a source of trauma infection; they can infect staff with their trauma resulting in vicarious traumatization of staff. Trauma policies characterize the traumatized female subject as fundamentally different from the staff or the professional expert. Only certain kinds of women can be traumatized, the mentally ill and substance-using women. My study exposes the presupposition embedded in policies that only certain women are violated, and other women are unlike them. This trauma discourse is grounded in racism, colonialism and sexism, built on stereotypical patriarchal representations of women, resulting in the stigmatization of women who experience male violence. / Graduate / 2022-08-25

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Beginning with Plato's expulsion of the poets in the Republic, this dissertation looks at the often hostile, yet also symbiotic, relationship between poetry and philosophy. Aristotle's 'response' to Plato is regarded as a significant origin of literary theory. Nietzsche's critique of Western philosophy as being an attempt to suppress its own metaphoricity, leads to a revaluation of truth and consequently of the privileging of philosophy over poetry. Post-structuralism sometimes overemphasizes this constitutive force of metaphoricity, at the expense of conceptual modes. However, Derrida's notion of philosophy as play retains a balance between concept and metaphor: there is no attempt to transcendentally ground philosophy, but neither is it reduced to a merely metaphorical discourse. Finally, Wittgenstein's notion of meaning as determined by use can help us distinguish pragmatically between poetry and philosophy by looking at the contexts in which they function. / English Studies / M.A. (English)

This study examines the ways in which museums and memorials within South African society commemorate events of the past. Various examples of museums and memorials are chosen and identified according to the ways in which they embody postmodern or modern thought. Postmodern and modern museums are deconstructed according to various post-structural tenets so as to arrive at a broader understanding on how they are able to remain a continuously relevant and vital part of contemporary society. / Art History, Visual Arts and Musicology / M.A. (Art History)

The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam. In this thesis, Said’s religious-secular rhetoric is analyzed for its meaning, for its role in Said’s idea of criticism, and for its significance in Said’s effort to re-construct humanism as an emancipatory practice. Finally, this study argues that Said’s writing to and on the Arab-Islamic world, and particularly his writing on Palestine-Israel, exemplifies what Said means by the term “secular” criticism. In this sense, Said’s work on the problematic of Palestine-Israel is a synechdoche of his entire critical project. This interpretation is unique in that it challenges the idea that Said’s work on Palestine-Israel is an endeavor outside his professional vocation as a humanist and is motivated merely by Said’s passionate attachment to his homeland. This thesis aims to show how Said’s work on the problematic of Palestine-Israel is not only a model of what Said means by the term “secular criticism,” but avers further that, coupled with Said’s writing to and on the Arab Islamic world, his work on Palestine-Israel represents the most significant labor of his “non-humanist” humanism, or the “humanism of liberation” as a still valid practice, and as an intellectual, ethical framework, and a means of concretely furthering the struggle for universal human emancipation—which Said defines as completely in line with his work as a humanist. In other words, Said’s work on the problematic of Palestine-Israel is not a political side-line apart from his work as a man of letters but is a body of quintessentially humanistic production at the heart of the concept of “secular criticism.” The present study argues that the central notion and practice unifying Edward Said’s oeuvre is that of “secular” criticism, which he conceives of as the defining activity and tool of the humanistic intellectual. We also argue that Said sees the intellectual’s moral mission of “secular” criticism as based in Said’s understanding of “humanism” as intellectual production aimed at concrete change in the real world of human struggles for universal justice and human emancipation from oppression of all types. Related to Said’s particular and perennial upholding of a particular understanding of humanism, Said wields a religious-secular rhetoric as a weapon to expose and question the ironic fact of the “religiosity” of those persons, movements, and ideologies claiming their basis in the unswervingly “secular.” Within the overall body of Said commentary, Said’s effort to recover humanism as a useable praxis of human emancipation from oppressive systems has been largely neglected. This is largely due to the misrecognition of Orientalism as Said’s defining project and the consequent sublation of equally if not more significant, defining elements in the Saidian oeuvre than Orientalism , e.g. “secular” criticism. This study finds that the religious-secular trope conveys Said’s notion of what criticism is and does in a re-constructed humanism, a “humanism of liberation,” as Saree Makdisi has aptly called it, and not, as some commentators have seen it, an expression of a self-contradictory disdain for religion with a concomitant defensive posture toward Islam.

Initially a central topic for psychology, suggestibility has been forgotten, rediscovered, evaded definition, sabotaged experimentation and persistently triggers epistemological short-circuits when interconnecting psychological questions of memory, childhood and scientificity, with concrete legal issues of child witnesses' credibility, the disclosure of sexual abuse and psychological expertise in courts of law. The aim of this study is to trace suggestibility through history, theory, research and practice, and to explore its efficacy at the intersection of psychology and law, by examining and comparing the. concrete case of child witness practice in England and Germany. Taking a transdisciplinary approach the study draws on two interrelated sources of 'data' combining historical, theoretical and research literature with the analysis of empirical data. A genealogy if theory and research is combined with the results of reflexive interviews, conducted in England and Germany with practitioners from all those professions involved in creating, applying or dealing with knowledge about child witnesses and suggestibility: judges, prosecutors, lawyers, police officers, psychologists (researchers, experts) and social workers. Drawing on the work of G. Deleuze and 1. Stengers this study shows how practical tensions around reliable witnesses, evidence and expertise merge pragmatically with theoretical movements employed to adjust the discipline, thereby causing frictions and voids. In this sense suggestibility provides a liminal resource: It transgresses disciplinary boundaries and pervades pragmatic and theoretical, global and personal, historical and actual considerations, creating voids that allow us to reconsider the pragmatics of change and to redefine the issue of critical impact, as well as to reformulate the problem of child witness practice and children's suggestibility. The study hopes to make a concrete contribution to facilitating the just prosecution of sexual abuse by adding transparency to the complex and at times unhelpfully polarised field of child witness practice. By exploring the 'pragmatics of change' the study furthermore hopes to give an unsettling and productive impetus to theoretical debates within critical approaches to psychology.

Studien undersöker hur könsroller gestaltas ur ett genusperspektiv i bilderboken Se upp för krokodilen! (Moroni & Eriksson, 2013). Syftet är att få djupare kunskaper om hur dessa skildringar speglar målen i läroplanen för förskolan om att motverka traditionella könsnormer och främja jämställdhet och likabehandling mellan könen. Forskare menar att bilderboken är ett användbart och didaktiskt verktyg för att fånga barns intressen och påverka deras tankegångar. Tidigare forskning (Kåreland, 2005) visar att könsstereotypa föreställningar lever kvar i en stor del av utbudet av barnböcker. I studien analyseras bilderboken Se upp för krokodilen! (Moroni & Eriksson, 2013) både utifrån bilder och text. Analysen fokuserar på karaktärernas yttre- och inre personskildringar, det vill säga, karaktärernas utseende, ansiktsuttryck, kroppsspråk respektive karaktärernas egenskaper och personligheter. Studiens resultat visar att karaktärerna i boken, till viss del avviker från de stereotypa föreställningar om vad som anses som maskulint och feminint, dock visar karaktärerna att de båda har egenskaper som kan representera båda könen. / The study examines how gender roles are portrayed from a gender perspective in the picture book Watch out for the crocodile! (Moroni & Eriksson, 2013). The aim is to get deeper knowledge about how these depictions reflect the goals of the Swedish syllabus for preschool that counteracts traditional gender norms and promote equality and equal treatment between the genders. Researchers consider that the picture book is a useful and didactic implement to capture childrens’ interests and influence their thoughts. Previous research (Kåreland, 2005) shows that gender-stereotyped conceptions persist in a large part of the range of children’s books. The study analyzes the picture book Watch out for the crocodile! (Moroni & Eriksson, 2013) both from photographs and text. The analysis focuses on the characters external and internal personal depictions, that is, the characters appearance, facial expressions, body language and the characters properties and personalities. The results of the study show that the characters in the book, partially differ from the stereotypical conceptions of what is considered as masculine and feminine. However, the characters show that they both have properties that can represent both sexes.

Ähnlich wie in den Sozialwissenschaften blieben Männlichkeiten lange Zeit ein blinder Fleck innerhalb einer Gender-orientierten Literaturwissenschaft und die Konstruktionsmechanismen literarischer Männlichkeit im Dunklen. Erforscht wurden zunächst herausragende Modelle von Männlichkeit(en): einerseits dominante Leitbilder, andererseits deviante Alternativen, etwa der Dandy, der Homosexuelle, der Cross-Dresser. Mittlerweile liegt in nahezu allen Philologien eine Fülle von Einzelstudien zur Darstellung von Männlichkeit innerhalb bestimmter Epochen oder Autoren-Oeuvres vor, wiewohl der Stand der theoretischen Reflexion unterschiedlich ausgeprägt ist.

Throughout history, there have been playful prefaces to literature (or in classical oratory, before display pieces). But German examples written by authors around 1800 to their own works, together with contemporary, self-authored prefaces to speculative philosophy, constitute a peculiarly paradoxical text type. Once literature was conceived as an autonomous domain rather than as a branch of general learning; as a popular book market took hold; and once systematic philosophy competed with literature’s broad acclaim as well as intellectual independence, the preface became not only a pragmatic, but also a creative and conceptual problem. Hence the preface became complicated as a form, in a broadly Romantic tradition of thought in which every act of genuine reflection was understood to expose epistemological contradiction. After my general, theoretical Preface and my comparative, historical Introduction, I focus on three preface paradoxes and three case studies of remarkably complex textuality: on Goethe, Jean Paul and Hegel. Most notable among their prefatory texts are the prefaces to Werther (1774), to a fictive second edition of Quintus Fixlein (1797) and to Phänomenologie des Geistes (1807). This trajectory is a story that begins with literary creativity and moves towards greater philosophical intricacy. The significance of my study is threefold. First and foremost, considering prefaces in this period of German literature and philosophy complements and augments the negative, subjective Early German Romantic idea of irony, Romantic textual fragmentation, as well as Jean Paul’s and Hegel’s literary and philosophically informed attempts to render both concepts and their manifestation on the page more positive and objective. Fragments are conventionally conceived as additive pieces, fortifying or undermining works. This conception can hold true for prefaces, including those by Goethe, Jean Paul and Hegel. At the end of the eighteenth and the beginning of the nineteenth century, though, a number of writers of fragments argued that their works should be understood as wholes. Precisely some prefaces by Goethe, Jean Paul and Hegel can be read so paradoxically: as unifying, wholesome (in a Sentimental sense) and systematic fragments respectively. Second and third, I show the wider importance of the German preface at the turn of the nineteenth century. Authors around 1800 not only displayed, but discovered and debated a prefatory paradoxicality that we encounter in post-Romantic, post-Structuralist and post-modern literature, theory and philosophy, too. Moreover, I demonstrate the ways in which prefaces by particularly Jean Paul and Hegel influenced especially Kierkegaard, Heidegger and Derrida.

Le nationalisme est souvent présenté comme étant civique ou ethnique. En réalité, toute nation se définit avant tout par sa culture. Les États, le plus souvent composés de deux ou plusieurs nations, sont le théâtre permanent d'une guerre culturelle. Inspiré par le cadre théorique défini par le post-structuralisme et le post-colonialisme, l’objectif de la recherche est de montrer que le sport en tant qu’agent culturel actif a historiquement été instrumentalisé pour alimenter la guerre culturelle au sein des États. L'analyse critique des différents écrits académiques touchant au Canadien de Montréal montre comment la guerre culturelle s’est déployée sur le territoire du Québec à travers les pratiques discursives qui ont sculpté les représentations symboliques de cette équipe de hockey. / The theory of nationalism is often delineated by its civic or ethnic counterparts. In fact, every nation is defined by its culture. Therefore, the state is permanently under siege in a culture war of the nations. The aim of this research is to show in a historical perspective how sport as a cultural agent can be instrumentalised in the conduct of the culture war. Critical analysis of the discursive practices surrounding the hockey club Montreal Canadiens show how the culture war took place on the territory of Québec. Post- structuralism and post-colonialism are used as a theoretical framework.