The thesis focuses on gender in primary school and the aim was to study how girls and boys construct their subjectivities in accordance with current gender discourses and how they take up those discourses in school practices. Special attention has been paid to the students' fluid subjectivities. The theoretical frameworks used are Bronwyn Davies' postructural subjectivity theory, Robert W Connells' structural concepts and cultural-sociological research studies concerning multicultural identity. The study was carried out at two schools, one ethnically homogeneous and one ethnically heterogeneous, in six classes encompassing years 0-2 and 5-6. It is ethnographic in nature and includes classroom observations, diaries, biographies, drawings, interviews with students and schoolteachers/headteachers and videotaping on a restricted scale. Data was collected over a period of approximately two school years. The results consist of local gender discourses emanating from the datamaterial and also of poststructural analyses of protocols from lessons etc. Five feminine and six masculine gender discourses, named student types, have been diagnosed: Sporty girl, Barbie, Feminist, Academic girl and Motherly girl and Macho boy, Honourable boy, Academic, Joker, Gentle boy and Ken. These student types are abstract discursive constructions developed from positions the student took up in a more or less repetitive way. They apperar in all classes but with varying frequency due to the influence of the schools' interest profile, leading teachers or leading students. Certain gender discourses are influenced by commercial trends in society, others are characterized by reactions towards the school's academic discourses. Students from working class backgrounds often take up positions as Macho boy or Sporty girl while middle class students dominate the type Academic boy/girl. Otherwise the positions are independent of social class. Immigrant students take up the most common discourses, probably an effect of ambitions to normalise to the majority culture. The analysis reveals that a dualistic and hierarchical gender structure, with male superiority was developed in all school classes and also among the boys in their own gendergroups, and among the girls but in a lesser degree. Teachers' discourses, education strategies, group size and the student's ages influence the gender order during lessons but less so during breaks. Both girls and boys, and some teachers, shift positions and even cross gender boundaries and the younger students (year 0-2) are more flexiable as also are the girls. This is considered to provide openings for changes in gender patterns. Consistently taking up equality discourse in practice influenced the gender order in one class. Some boys showed multiple subjectivities free from desire for power and some girls also wanted to break the gender barrier. Ideas about innate equalities between the genders were common and these circumstances might provide good resources for work aimed at changing gender structures. Macho and Barbie discourses ought to be questioned from the perspective of power. The results also show that cultural meetings in the classroom are characterised by the dominance of the majority culture. Immigrant students in accordance with the curriculum should experience integration taking place from two directions, enriching and strengthing their subjectivity process and also that of their fellow students. / digitalisering@umu

In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.

Working to untangle the multiple interests and “truths” that manifest in decision-making in youth shelters, I draw on the Foucauldian perspective of governmentality as an alternative means of problematizing “youth homelessness” in Canada. Tracing interdiscursivity between levels of authority, I use critical discourse analysis to deconstruct federal and Ontario government, and Toronto youth shelter discourses. Aiming to normalize the problematic, I uncover tensions between crime control and human resource development within each level of authority. Further, usurping attention to employment and housing, mental illness and youth criminality are taking over as dominant discourses. Moreover, the discursive production of “needy” and “helping” subjectivities is serving to depoliticize and individualize institutionally structured relationships, thereby limiting the depth of citizenship permitted poor, racialized and gendered young people. Concealing ongoing neo-liberal restructuring, therapeutic community-based governance is thus justified over action to address the roots of youth homelessness.

Drawing on a collection of interviews with Canadian feminists, this thesis explores the emergence of a ‘second wave’ of feminist organizing in Canada from 1965 to 1975. Using insights from poststructural feminism and critical race theory, I deconstruct the notion of ‘hegemonic feminism’ and examine how certain women came to inhabit a position of hegemony during the movement’s early years. I focus on key events in feminist organizing during the 1960s-1970s: The Royal Commission on the Status of Women and the founding of the National Action Committee on the Status of Women. Drawing on oral history interviews and a close reading of the report on the RCSW, I suggest that more nuanced approaches are needed to move beyond the binary thinking that inflects accounts of Canadian feminist history. I conclude with a series of feminist narratives which aim to complicate linear histories and offer an alternative reading of this movement.

Drawing on a collection of interviews with Canadian feminists, this thesis explores the emergence of a ‘second wave’ of feminist organizing in Canada from 1965 to 1975. Using insights from poststructural feminism and critical race theory, I deconstruct the notion of ‘hegemonic feminism’ and examine how certain women came to inhabit a position of hegemony during the movement’s early years. I focus on key events in feminist organizing during the 1960s-1970s: The Royal Commission on the Status of Women and the founding of the National Action Committee on the Status of Women. Drawing on oral history interviews and a close reading of the report on the RCSW, I suggest that more nuanced approaches are needed to move beyond the binary thinking that inflects accounts of Canadian feminist history. I conclude with a series of feminist narratives which aim to complicate linear histories and offer an alternative reading of this movement.

This dissertation confronts the rhetorical discipline with the Real of an antagonism illuminated through its encounter with Lacanian psychoanalysis. Rather than eliding the desire of subjects in favor of traditional discursive rhetorical solutions, the pschorhetorical response I will propose locates desire and the subject in the moments where communication fails and seeks to make public the realization of desire. Through the psychoanalytic analysis of three acts of agency that comprise rhetorical failure, I will argue that rhetorical analyses of social change are actually not persuasive enough in their acceptance that social reality is entirely mediated. The cases will show that rhetorical failure is tantamount to psychoanalytic heroism. Utilizing what I call psychorhetoric, I will argue that rhetoric’s investment in social change can be much enhanced by opening to the concept of a nonsymbolizable ethics of the Real.

Working to untangle the multiple interests and “truths” that manifest in decision-making in youth shelters, I draw on the Foucauldian perspective of governmentality as an alternative means of problematizing “youth homelessness” in Canada. Tracing interdiscursivity between levels of authority, I use critical discourse analysis to deconstruct federal and Ontario government, and Toronto youth shelter discourses. Aiming to normalize the problematic, I uncover tensions between crime control and human resource development within each level of authority. Further, usurping attention to employment and housing, mental illness and youth criminality are taking over as dominant discourses. Moreover, the discursive production of “needy” and “helping” subjectivities is serving to depoliticize and individualize institutionally structured relationships, thereby limiting the depth of citizenship permitted poor, racialized and gendered young people. Concealing ongoing neo-liberal restructuring, therapeutic community-based governance is thus justified over action to address the roots of youth homelessness.

In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.

Mildred Lewis Rutherford, as one of the most prominent members of the United Daughters of the Confederacy, has been scantly researched in the past, however her speeches and writing had a profound impact on southern historical consciousness during the New South Period. Her influence, interestingly, was not entirely based in reality. A poststructural analysis of her speeches reveals that she strategically fabricated and excluded information in order to create a specific memory of the past in the minds of southerners. Rutherford had difficulty discerning whether or not the economic benefits of industrialization outweighed the accompanying social consequences. Yet, she used the power of text in an attempt to recreate the Old South social structure based on a racial hierarchy that was bound to be defeated by the rising tide of indu-strialization.

No description available.