The intention of this work is to explore how Aboriginal learners are produced in the Saskatchewan Adult Basic Education (ABE) curriculum. In addition, this study examines the production of instructor identities in the curriculum. This thesis explores the social and historical contexts influencing the production of the ABE curriculum. Current prevailing discourses about Aboriginal people influence the curriculum documents. These discourses construct a grand narrative about Aboriginal people, producing Aboriginal people in particular ways that become acceptable and legitimate ways of thinking about and behaving toward Aboriginal people. This work examines how such a grand narrative functions to uphold dominance and structural inequalities rather than challenge them. The effect of reinforcing the current, particular grand narrative about Aboriginal people is that, rather than challenge dominant ideologies, the new curriculum re-inscribes them. This work employs the methodology of discourse analysis as a means of examining the production of particular identities for Aboriginal learners in ABE and uses deconstruction to explore the ways that the documents betray themselves in relation to their objectives. This thesis provides analysis of the ways that the curriculum documents produce and reproduce Aboriginal people as deficient and requiring change. This work provides analysis of the conflict within the documents between a desire to challenge dominance and the re-inscription of dominance through discursive practices. In addition, this work demonstrates how the ABE curriculum aids in the production of dominant instructor identities, and how such dominant identities assist instructors to define themselves as innocent and helpful. This analysis of the ABE curriculum reveals that while the curriculum aspires to be a proponent of social justice for Aboriginal learners it has many weaknesses in this regard. This work concludes with recommendations for changes to the curriculum and instructor practices, and for further critical analysis.

Definitions of sexual orientation are reflections of theoretical positions within the essentialist versus social constructionist debate. A cognitive sociological approach to analyzing the positions within this debate allows theorists and researchers to be aware of three distinct theoretical positions or thought communities: natural kinds thought community, social kinds thought community, and empty kinds thought community. Standard content analysis and grounded theory methods are used to analyze the principles, strategies, and practices each thought community uses to mark group membership into various sexual categories. The analysis reveals that each theoretical perspective is marking group membership differently.

The intention of this work is to explore how Aboriginal learners are produced in the Saskatchewan Adult Basic Education (ABE) curriculum. In addition, this study examines the production of instructor identities in the curriculum. This thesis explores the social and historical contexts influencing the production of the ABE curriculum. Current prevailing discourses about Aboriginal people influence the curriculum documents. These discourses construct a grand narrative about Aboriginal people, producing Aboriginal people in particular ways that become acceptable and legitimate ways of thinking about and behaving toward Aboriginal people. This work examines how such a grand narrative functions to uphold dominance and structural inequalities rather than challenge them. The effect of reinforcing the current, particular grand narrative about Aboriginal people is that, rather than challenge dominant ideologies, the new curriculum re-inscribes them. This work employs the methodology of discourse analysis as a means of examining the production of particular identities for Aboriginal learners in ABE and uses deconstruction to explore the ways that the documents betray themselves in relation to their objectives. This thesis provides analysis of the ways that the curriculum documents produce and reproduce Aboriginal people as deficient and requiring change. This work provides analysis of the conflict within the documents between a desire to challenge dominance and the re-inscription of dominance through discursive practices. In addition, this work demonstrates how the ABE curriculum aids in the production of dominant instructor identities, and how such dominant identities assist instructors to define themselves as innocent and helpful. This analysis of the ABE curriculum reveals that while the curriculum aspires to be a proponent of social justice for Aboriginal learners it has many weaknesses in this regard. This work concludes with recommendations for changes to the curriculum and instructor practices, and for further critical analysis.

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This thesis evaluates metafictional self-reflexivity, and presents it within the scope of certain structuralist and post-structuralist approaches especially by referring to William Gass&rsquo / definition of metafiction and Raymond Federman&rsquo / s theories on the devices of metafiction. Then aspects of the works of William Gass&rsquo / Willie Master&rsquo / s Lonesome Wife and Laurence Sterne&rsquo / s The Life and Opinions of Tristram Shandy are discussed within this framework.

The Postanarchist, an activist in a heterotopia : building an ideal type is the theme of this doctoral thesis. The main aim is to elaborate a design for the postanarchist figure, picking up its main characteristics from the work of the postanarchist Saul Newman. The argument also bears on two other authors: the post-structuralist Michel Foucault, considered a strong influence of postanarchism, and Pierre-Joseph Proudhon, the first author who labelled himself as anarchist and the first to embrace anarchy positively. Immanuel Kant, Friedrich Nietzsche, Gilles Deleuze and Félix Guattari are introduced as mediators to provide deeper understanding of the main authors. The dissertation offers a novel theoretical revision of postanarchism through Michel Foucault and Pierre-Joseph Proudhon. It notes the close similarities between Foucault and Proudhon - in terms of concepts of space, struggle, movement, necessity and consequently anarchy; establishes a conceptual net around them and uses Proudhon s thinking to fill the bibliographic gaps in Foucault s writings. The goal is to better understand the thought and the activist practice of Foucault in terms of anarchism and, in the last instance, to better grasp the postanarchism of Saul Newman in order to carve the postanarchist ideal type. Postanarchism is understood as the constitution of autonomous spaces; the notions of space and heterotopias - the Foucauldian space - are central in the dissertation. Accordingly, the thesis is structured by three hypotheses: (i) postanarchism is space constitution; (ii) the constitution of space is a struggle; (iii) to establish space is to survive. The sub-concepts of the dissertation are: movement, necessity, struggle, power subject, body, sign, truth and utopia. The thesis provides an interpretative analysis of primary sources - books, newspapers, magazines, pamphlets and manifestos - of the three main authors supported by secondary commentaries. It departs from conventions by adopting a theoretical approach inspired by Foucault s solar and circular worldview (and Tommaso Campanella s City of the Sun). This facilitates the fluid organization of the argument and avoids imposing linearity on the content, thus highlighting the interrelation between content and the structure of the argument. This thesis is an exposition, an interpretation that develops new knowledge through the connections and methods that enable us to better know who the postanarchist activist is.

Ce travail tente de prendre la mesure de certaines des évolutions les plus significatives qui, sous le nom de «post-structuralisme», ont pu affecter la philosophie et la culture contemporaine dans son ensemble. Pour surmonter les difficultés liées à la trop grande généralité de la dénomination, on a choisi de privilégier des lectures suivies d'oeuvres de Deleuze, Derrida et Lyotard, qui servent de fil directeur tout au long de l'étude. Non que nous pensions que ces auteurs suffisent à résumer entièrement le mouvement de pensée dans lequel ils s'inscrivent. Mais ils présentent du moins l'avantage de le traverser très largement, et d'en avoir réfléchi la plupart des composantes. Suivre leurs trajectoires permet donc aussi de revenir sur ces composantes, de la réception post-phénoménologique du structuralisme «méthodologique» aux principaux travaux philosophiques qui en assument un certain héritage (particulièrement dans les oeuvres d'Althusser, Foucault et Lacan), et jusqu'aux gestes de démarcations par lesquels Deleuze, Derrida et Lyotard eux-mêmes en viennent à déterminer ce qu'on pourrait appeler l'originalité «supplémentaire» de leurs orientations. Dans la mesure où ce mouvement de pensée est communément caractérisé comme «français», ce travail tente aussi de rendre compte de la situation d'échanges philosophiques internationaux dans laquelle il s'élabore, et de la position singulière qu'il y occupe, qui conduit souvent à souligner son potentiel critique, sur les terrains de l'art, des moeurs ou de la politique. / This work tries to report and estimate some of the most significant evolutions that, under the name of «post-structuralism», have affected contemporary philosophy and culture. But, as the «post-structuralist» appellation seems obviously too general, Deleuze's, Derrida's ans Lyotard's texts are actually, all along this work, more specifically studied. Those texts don't indeed sum up by themselves the whole cultural mouvement. But they widely pass through it, and reflect on most of its components.Consequently, following their trajectories can be a way to come back to those components, from the post-phenomenological receipt of «methodological structuralism», to the most important philosophical works that assume a portion of its inheritance (especially Althusser, Foucault and Lacan), up to the assertion of Deleuze's, Derrida's and Lyotard's own originalities. As this mouvement is frequently said «french», this work also tries to report the international cultural and philosophical context in which it spreads out, and the particular position that it holds. This can lead to underline and estimate the value of its critical dimensions, in the spheres of art, morals or politics.

Esta tese aborda com o tema ”A Experiência e a Pedagogia que nós surdos queremos”. Pesquiso as ferramentas dos Estudos Surdos, juntamente com o pensamento teórico pós - estruturalista de Derrida, da experiência de Joan Mèlich, fez-se criar as experiências dos professores surdos sobre a Pedagogia (dos Surdos), transcritas de filmagens, narradas: com o obstáculo e a volta epistemológica, que enfatiza-se com o desejo, os olhares e as necessidades. Com a conclusão enunciadas: Os surdos que estudam o Magistério de Ouvintes (Inclusão): “A formação vazia, não conheciam a História dos Surdos, nem Arte-Educação pois eram os currículos ouvicêntricos, baseados em Língua Portuguesa até os literários, com repetições monolíngüísticas ouvicêntricas. Rotulados de deficientes, retardados, coitados. Sentimentos de decepção e angustia pelos conhecimentos, de depressão, de vida vazia. Com o Magistério dos Surdos: Aprendiam observando os professores surdos (modelo identitário) comunicando em LS, ministrando a História dos surdos, Arte-educação e Didática de LS. Sentiam sem reclamações no currículo feito pela visão epistemológica dos surdos. Ficaram com os parceiros da mesmidade a construir a identidade surda. É a pedagogia que volta e reverbera permanentemente. Ainda sentem o desejo de traçar a Pedagogia Surda para o amanhã. / This thesis approaches with the subject ”the Experience and the Pedagogy that deaf we want”. I search the tools of the Deaf Studies, together with the theoretical thought post - structuralist of Derrida, of the experience of Joan Mèlich, one became to create the experiences of the deaf professors on the Pedagogy (of the Deaf people), solo transcribing of filmings, told: with the obstacle and the epistemological return, with that it is emphasized with the desire, the looks and the necessities. With the conclusion declared: The deaf people who study the Teaching of Listeners (Inclusion): “The empty formation, they did not know the History of the Deaf people, nor Art-Education therefore were the ‘listenercenter” curriculums, based in Portuguese Language until the literary ones, with “listenercenter” monolinguistics repetitions. Friction of deficient, been late, poor. Feelings of disillusionment and distress for the knowledge, of depression, empty life. With the Teaching of the Deaf people: They learned observing the deaf professors (identitary model) communicating in LS, giving the History of the deaf people, Art-education and Didactics of Sign Language. They felt without claims in the resume made for the “epistemological” vision of the deaf people. They had been with the partners of the identity to construct the deaf identity. It is the pedagogy that comes back and reverberates permanently. Still they feel the desire to trace the Deaf Pedagogy for tomorrow.

This study attempts to offer a reading of Msimang's poetry from the perspective of deconstruction. In this course it is necessary to introduce and elaborate on certain deconstruction strategies. This is mainly effected in the second chapter, where consideration is given to diachronic and synchronic perspectives on deconstruction. However, not all the ramifications of the various radical insights offered by deconstructive approaches into the various fields are explored, only the significant texts by mainly French theorists and their American disciples are investigated. Secondly, this study seeks to show that the Zulu poems under consideration are highly amenable to a deconstruction reading. This thesis examines the various practices to absorb, transform, and integrate deconstruction and to make the theory applicable as a critical method within the African languages critical environment. In the third chapter, I am chiefly concerned with the claim that a text never has a single meaning, but is a crossroads of multiple ambiguous meanings. Explaining the historical context, the interdisciplinary scope, and the philosophical significance of Derrida' s project are explored in the fourth chapter. Language has no determinate centre nor any retrievable origin or truth. Belief in such is no more than nostalgia, says Derrida. What actually exists is a complex network of differences between signifiers, each in some sense carrying the traces of all others. With psychoanalysis in the fourth chapter, the focus is not on the differences between the deconstructive and psychoanalytic critics, but on their shared assumption that works ofliterature are in some sense indeterminate. These properties lead to the sixth chapter, which deals with intertextuality according to Derrida, Barthes and Bloom. The seventh and last chapter is the general conclusion in which main observations are summarized and important aspects highlighted. Finally, this thesis attempts to illustrate why the deconstructive procedure of analysing texts in such a way as to explicate their partial complicity with the theory, makes this deconstructive reading of Msimang' s poetry possible. / African Languages / D.Litt. et Phil. (African Languages)

Esta tese aborda com o tema ”A Experiência e a Pedagogia que nós surdos queremos”. Pesquiso as ferramentas dos Estudos Surdos, juntamente com o pensamento teórico pós - estruturalista de Derrida, da experiência de Joan Mèlich, fez-se criar as experiências dos professores surdos sobre a Pedagogia (dos Surdos), transcritas de filmagens, narradas: com o obstáculo e a volta epistemológica, que enfatiza-se com o desejo, os olhares e as necessidades. Com a conclusão enunciadas: Os surdos que estudam o Magistério de Ouvintes (Inclusão): “A formação vazia, não conheciam a História dos Surdos, nem Arte-Educação pois eram os currículos ouvicêntricos, baseados em Língua Portuguesa até os literários, com repetições monolíngüísticas ouvicêntricas. Rotulados de deficientes, retardados, coitados. Sentimentos de decepção e angustia pelos conhecimentos, de depressão, de vida vazia. Com o Magistério dos Surdos: Aprendiam observando os professores surdos (modelo identitário) comunicando em LS, ministrando a História dos surdos, Arte-educação e Didática de LS. Sentiam sem reclamações no currículo feito pela visão epistemológica dos surdos. Ficaram com os parceiros da mesmidade a construir a identidade surda. É a pedagogia que volta e reverbera permanentemente. Ainda sentem o desejo de traçar a Pedagogia Surda para o amanhã. / This thesis approaches with the subject ”the Experience and the Pedagogy that deaf we want”. I search the tools of the Deaf Studies, together with the theoretical thought post - structuralist of Derrida, of the experience of Joan Mèlich, one became to create the experiences of the deaf professors on the Pedagogy (of the Deaf people), solo transcribing of filmings, told: with the obstacle and the epistemological return, with that it is emphasized with the desire, the looks and the necessities. With the conclusion declared: The deaf people who study the Teaching of Listeners (Inclusion): “The empty formation, they did not know the History of the Deaf people, nor Art-Education therefore were the ‘listenercenter” curriculums, based in Portuguese Language until the literary ones, with “listenercenter” monolinguistics repetitions. Friction of deficient, been late, poor. Feelings of disillusionment and distress for the knowledge, of depression, empty life. With the Teaching of the Deaf people: They learned observing the deaf professors (identitary model) communicating in LS, giving the History of the deaf people, Art-education and Didactics of Sign Language. They felt without claims in the resume made for the “epistemological” vision of the deaf people. They had been with the partners of the identity to construct the deaf identity. It is the pedagogy that comes back and reverberates permanently. Still they feel the desire to trace the Deaf Pedagogy for tomorrow.