This thesis focuses on the negotiation of power and identity between Swiss students and instructors in the Swiss classroom. Although Schriftdeutsch1 is the official language of secondary schools in Switzerland, speakers often practice code-switching, which serves many conversational functions (Auer 1998). This paper examines how Germans-peaking Swiss use code-switching strategies to negotiate power and identity in the classroom. My data is drawn from interactions in the classroom and a short interview. Using a constructivist methodology based on conversation analysis (Antaki & Widdicombe 1998; Meinhof & Galasinski 2005; Pavlenko & Blackledge 2004), I analyse classroom discussion in terms of the discourse functions of code-switching and how Swiss German is used to negotiate power and identity in interaction. This thesis reveals an unmarked classroom situation and shows that codeswitching fulfills important functions in classroom discourse. / Applied Linguistics

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This thesis is based on fieldwork undertaken in a multi-ethnic indigenous organisation, the Native Federation of Madre de Dios and tributaries (FENAMAD), in the Amazonian region of Madre de Dios in Peru. I explore the question “what is a good leader?” and offer a contribution to the literature on indigenous movements by focusing on the significant role that indigenous communities play in the development of leaders. Alterity is at the heart of the Federation as the leaders, who are elected to represent the communities, have to deal with various “others” on a daily basis, both indigenous and non-indigenous. The main focus is on how alterity is managed and made productive by the leaders. By analysing the instrumental use of the term hermano (brother) in indigenous politics I try to understand the way in which the “outside” is constantly defined and redefined in an attempt to produce a stable “inside” space in which indigenous politics can take place. I look at how the native communities affiliated to the organisation actively work towards establishing leaders who fulfil certain roles and expectations, which may at times be different to those promoted by the state. My ethnography shows that communities expect good leaders to be consecuente (consistent, trustworthy). I look at the process of “becoming a leader” and how the experience of these new leaders is understood as both performative and authentic, as an expression and outward display of their values and identity. By problematising authenticity, I explore how leaders not only tap into indigenous discourses, as performance of an identity for Western audiences, but use strategic markers (such as indigenous dress) and discourse to establish themselves as legitimate representatives in their own communities, as the base from which they draw power. Llegando bien a la comunidad (doing right by your community) is seen to be a motivating factor in a leader’s actions and choices, and this highlights the importance given by leaders to being seen in a good light by their home communities. In analysing the importance of presencia en las comunidades (presence in the communities), I show how this helps to embed leaders in community life, both during their time as leaders and afterwards. I also relate the leadership role to its function in “producing people”, as empowered and able to act. The role of the Federation in the production of knowledge is explored to uncover the links between power and knowledge, whereby knowledge becomes significant for constituting power in leaders and communities. An analysis of the language used during important events such as the triannual congress offers insight into how both leaders and communities are producing each other. It is through language that leaders work to produce a trustworthy, reliable social body, necessary for the continuance of the Federation and for furthering its aims of indigenous autonomy and self-determination.

Canadian doctors have historically been an extremely powerful interest group. While there are many variables that account for their political influence, it is widely accepted that much of their power is due to their control over specialized knowledge. To determine whether or not physicians’ control over knowledge is changing, I examine doctors’ position relative to the state, the public and other health professionals. This research finds that, in all three relationships, physicians’ control over knowledge is weakening. Moreover, organized medicine’s response to these developments has largely been a strategy of co-optation, demonstrating that doctors are aware that these changes often cannot be openly fought. This strategy signals that the medical profession recognizes that some changes in its control over knowledge are bound to occur. This study concludes that these changes could contribute to a ‘critical juncture’ signalling the potential for significant change in the physician-state relationship.

Thesis (M.A.)--Miami University, Dept. of Theatre, 2003. / Title from first page of PDF document. Includes bibliographical references (p. 45-47).

This thesis aims to attempt to clarify whether the principle of TV reality shows in general and also specific gender reality show Wife Swap could be a variation of the modern technologies of discipline or a special case of media confession which influences the audience through a TV reality show while presenting the positive norms. Furthermore, based on discourse analysis of interviews with various actors and actress of selected TV Part of Wife Swap it aims to understand and uncover their motivation to participate in this gender reality show, as well as to analyze strong attitude of the audience towards the controversial name of this reality show. The theoretical basis of the work are based on the idea of Foucault new technologies of discipline (the Panopticon principle), internalization of norms and the concept of pastoral power, and Judith Butler's concept of formation of repetitive body. In the end, the thesis considers not only the identified discourses that constitute the motivation of participants of this television gender show, but also a discussion of the research possibilities and limits in an environment that is defined by dominant discursive dichotomies.

The thesis deals with the literary production reflecting the 1950s in Czechoslovakia in terms of books published within the years 2000 to 2010. Based on the dominant discourse's analysis, reflection of this period in print media compares the way discourse penetrates the literary speech and also the way of their contrast. The author, giving the wide cross-section of released books, tries to maintain the opinion that projection of the 1950s is happening thanks to a myth created contrary to the construction myth. For this reason the literary speech is being called the re-mythologization reflection of the 1950s. Another goal of this work is to find neuralgic points of the myth and to decode their function - whether ideological or social. During the mapping of the books concerning in 1950s the attentions is paid to the texts that try to disturb the re-mythologization dominant literary speech described in detail. In connection with a slight representation of resembling texts author attempts to discover the causes of the non-existent need to see a different point of view in history through literature. Key words: 1950s, literary speech, discourse, myth, power, ideology, function

This thesis examines the impact of the colonial past on contemporary development. More specifically, it investigates how colonial power – conceived as discourses which emerged during colonisation and their interconnectedness with the material world – continues to shape present-day ideas and practices of Development actors from the global North that intervene in the lives of people in the global South. The colonial legacy of German Development cooperation is under-researched, and postcolonial Development Studies have yet to examine specific policies and their implementation in detail. This study focuses on German Development intervention with a focus on population and reproductive health issues in Tanzania, a former German colony. In order to investigate the influence of colonial modes of thought and practice on contemporary Development, this thesis develops and implements the methodology of genealogical dispositif analysis. Genealogy traces the historical emergence of policies and examines their present-day persistence, while dispositif analysis is an extension of discourse analysis enabling the research of discourses and their relationship with practices, institutions, and political-economic conditions. The study thus analyses the emergence of German interventions in what is now Tanzania with regard to population and reproductive health during Germany’s colonisation of “German East Africa” and compares these interventions to present-day German Development cooperation in Tanzania, where reproductive health is one of the focal areas. Drawing on archives, interviews, and observations in Germany and Tanzania, this research finds similarities between contemporary German policy and practice regarding population control and colonial-era interventions. In particular, it shows how racialised, gendered discourses are connected to philanthropic legitimising strategies and the political economy of population control. In addition, policies and practices regarding obstetric care in contemporary German Development aid reflect hierarchies between Western and East African practices which are similar to those formed during colonial rule. Since the colonial period, East African obstetric care has been constructed as in need of catching up with German childbirth practices. In terms of how and with what effects colonial power is challenged in contemporary German Development cooperation, this research found that while narratives of German professionals reveal some doubt and uncertainty regarding dominant Development thinking and practice, they do not represent a fundamental threat to the persistence of colonial power. Colonial power tends to take effect in the face of and despite opposition. The thesis concludes that colonial power continues to significantly shape present-day Development policy and practice.

<p>Politike predstavljanja ženskih identiteta u<br />javnom i medijskom diskursu mogu se<br />posmatrati kao izraz odnosa moći u određenom<br />dru&scaron;tvu i istorijskom razdoblju, i da je u tom<br />smislu pozicija &laquo;ženskog&raquo; konstruisana i<br />označena kao figura &laquo;drugog&raquo;, kao figura u<br />kojoj se ogledaju dominantni dru&scaron;tveni odnosi.<br />Žena je ovdje kategorija, dakle, riječ je o tome<br />da je ono &scaron;to se pripisuje ovoj kategoriji<br />odnosno ženskom principu drugo,<br />drugorazredno, nepoželjno, manje vrednovano u<br />vladajućim ideologijama i njima svojstvenim<br />medijskim praksama. Jedan od problema kojima<br />se bavim u ovom radu je istraživanje da li nove<br />medijske tehnologije i novi oblici komunikacija<br />i preno&scaron;enja medijskog sadržaja, kao i<br />formiranje dinamičnog su/odnosa medijskog<br />teksta i medijskih publika doprinose promjeni<br />reprezentacije i konstruisanja ženskih identiteta<br />u medijskim diskursima ili naprosto ponavljaju<br />patrijarhalne diskriminatorne obrasce u novom<br />medijskom okruženju.<br />Cilj istraživanja je da pokaže kako se konstrui&scaron;u<br />različiti identiteti žena u reprezentacijskim<br />praksama online (onlajn) izdanja &scaron;tampanih<br />medija, kao da li su na dijelu, i ako jesu na koji<br />način djeluju, strategije isključivanja žena u<br />medijskoj praksi kroz konstrukcije stvarnosti,<br />getoizacije i stereotipizacije žena u medijima.<br />Metodolo&scaron;ki okvir istraživanja &rdquo;Rodna analiza<br />onlajn &scaron;tampanih medija u Srbiji&rdquo; predstavlja<br />kombinaciju kvantitativnih i kvalitativnih<br />pristupa u procesu dokazivanja postavljenih<br />hipoteza, jedne op&scaron;te i tri specifične, proiza&scaron;le<br />iz nje.<br />Op&scaron;ta hipoteza<br />Ženski identitet nezavisno od globalne<br />transformacije medijskih žanrova i načina<br />komunikacije u savremenom tranzicionom<br />dru&scaron;tva u Srbiji je uvijek reprezentovan kroz<br />figuru &bdquo;drugog&rdquo; i &bdquo;drugosti&rdquo;, i to bez obzira na<br />identitetsku poziciju koju zauzima u dru&scaron;tvenoj<br />raspodjeli moći.<br />Hipoteza 1<br />Različita distribucija moći i vidljivosti u odnosu<br />na različite ženske identitete je prisutna u<br />medijskom diskursu (žene iz javne sfere<br />naspram marginalizovanih).<br />Hipoteza 2<br />Medijski tekst prepoznaje temu nasilja nad<br />ženama kao ključnu koja se odnosi na živote<br />žena, odnosno kada su u pitanju medijske<br />reprezentacije žena u dru&scaron;tvenom kontekstu,<br />one su u najvećem broju predstavljene kao<br />žrtve.<br />Hipoteza 3<br />Žene iz manjinskih i marginalizovanih grupa su<br />nevidljive u medijskom diskursu onlajn izdanja<br />&scaron;tampanih medija.<br />Provjera hipoteza se realizuje kroz istraživanje<br />koje uključuje monitoring onlajn izdanja<br />&scaron;tampanih medija (tekstova i komentara čitalaca<br />i čitateljki): četiri nacionalna: Blic, Politika,<br />Kurir, Danas i jednog lokalnog ‒ novosadski<br />Dnevnik. Istraživački ciklus je obuhvatio period<br />od 5 mjeseci (od novembra 2013. do marta<br />2014.). Selektovani su tekstovi o ženama koji su<br />na web stranicama: www.blic.rs; ww.politika.rs;<br />www.kurir-info.rs; www.danas.rs;<br />www.dnevnik.rs u sljedećim danima:<br />07.11.2013.; 25.11.2013.; 10.12.2013.;<br />18.12.2013.; 27.01.2014.; 31.01.2014.;<br />14.02.2014.; 28.02.2014.; 08.03.2014.;<br />13.03.2014.<br />Ukupan broj pregledanih tekstova je 184, dok<br />broj pregledanih komentara iznosi 980.<br />Onlajn sadržaj &scaron;tampanih medija proizvodi<br />istovjetne strategije isključivanja žena i njihovu<br />getoizaciju, kako u samom tekstu tako i u<br />komentarima nove interaktivne publike, koja<br />postaje ko-autor/ka u procesu promocije i<br />legitimizacije mizoginije kao javnog govora.<br />Ovaj rad je pokazao da informacijskokomunikacijske<br />tehnologije same po sebi ne<br />mjenjaju nejednakosti i da je neophodno<br />uspostaviti nove modele upotrebe savremenih<br />tehnologija, koje će žene i druge<br />marginalizovane grupe koristiti za socijalno<br />pozicioniranje na internetu, ali i obrazovanje<br />koje implicira novo oblikovanje rodnih uloga i<br />praktičan rad (programiranje, veb-dizajn) kako<br />bi stvorile orodnjeni i pravedniji sajber prostor<br />(gendered syber space).</p> / <p>Policies of representation of female identities in<br />public and media discourse can be seen as the<br />expression of the relations of power in a certain<br />society and historical period. In that sense, the<br />position of &bdquo;feminine&ldquo; is constructed and<br />labeled as &bdquo;the other&ldquo;, the figure reflecting<br />prevailing social relations. Thus, woman is a<br />category and things attributed to this category,<br />i.e. to the feminine principle, are other, secondrated,<br />unwelcome, less worth within the<br />dominant ideologies and media practices typical<br />for them. One of the issues I deal with in this<br />work is the research on whether the new media<br />technologies and new forms of communication<br />and conveying media content, as well as the<br />dynamic relationship between media contents<br />and media audiences, contribute to the change<br />of representing and constructing feminine<br />identities in media discourses, or they just<br />repeat the patriarchal discriminatory patterns in<br />a new media setting.<br />Aim of the research is to show how different<br />identities of women are being constructed in the<br />representation practices of the online editions<br />of the printed media, as well as to determine if<br />these media practices include the strategies of<br />excluding women through certain constructions<br />of reality, ghettoization and stereotyping of<br />women in the media, and if they do, to examine<br />how these strategies work.<br />Methodological framework of the research<br />&bdquo;Gender Analysis of the Online Editions of<br />Printed Media in Serbia&ldquo; includes combination<br />of quantitative and qualitative approaches to the<br />process of proving hypotheses &ndash; one general<br />and three specific hypotheses derived from the<br />general one.<br />General Hypothesis<br />Unrelated to the global transformation of media<br />genres and ways of communication, female<br />identity in the contemporary transitional society<br />of Serbia is always represented as &bdquo;the other&ldquo;<br />and through &bdquo;otherness&ldquo;, regardless of the<br />position an identity has in the social distribution<br />of power.<br />Hypothesis 1<br />In the media discourse there is uneven<br />distribution of power and visibility of different<br />female identities (women from the public sphere<br />vs. marginalized women).<br />Hypothesis 2<br />Media texts recognize the subject of violence<br />against women as the crucial subject of the lives<br />of women, i.e. it is crucial in the media<br />representations of women in the social context &ndash;<br />and the majority of women are presented as<br />victims.<br />Hypothesis 3<br />Women from minority and marginalized groups<br />are invisible in the media discourse of the online<br />editions of printed media.<br />Hypotheses were tested through the research<br />based on monitoring online editions of the<br />printed media (texts and comments of readers):<br />four national &ndash; Blic, Politikа, Kurir, Dаnаs, and<br />one local &ndash; Dnevnik from Novi Sad. Research<br />cycle covered 5 months (from November 2013<br />to March 2014). I selected texts about women<br />published at web pages www.blic.rs;<br />www.politika.rs; www.kurir-info.rs;<br />www.danas.rs; www.dnevnik.rs on the<br />following dates: 07.11.2013.; 25.11.2013.;<br />10.12.2013.; 18.12.2013.; 27.01.2014.;<br />31.01.2014.; 14.02.2014.; 28.02.2014.;<br />08.03.2014.; 13.03.2014.<br />Total number of examined texts was 184, while<br />the total number of examined comments was<br />980.<br />Online content of the printed media produces<br />the identical strategies of excluding and<br />ghettoizing women, both in the texts and in the<br />comments of the new interactive audience that<br />becomes the co-author of the promotion and<br />legitimization of misogyny in the public<br />discourse.<br />This work showed that informationalcommunicational<br />technologies by themselves do<br />not change inequalities, and that it would be<br />necessary to establish new models of use of<br />contemporary technologies, so that women and<br />other marginalized groups could use them for<br />social positioning on the Internet, but also for<br />the education that would imply reshaping of<br />gender roles and practical work (programming,<br />web-design) for the purpose of creating more<br />gendered and equitable cyber space.</p>

Made available in DSpace on 2016-08-03T12:20:46Z (GMT). No. of bitstreams: 1 Edileia Mota Diniz.pdf: 1326755 bytes, checksum: 54aef30316ab5381b474629c5c2215be (MD5) Previous issue date: 2006-03-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Japanese religions in Brazil, including Seicho-No-Ie, was directly linked to Japanese immigration, which began in 1908. These immigrants brought with them cosmologies and religious practices that were part of a rich and ancient cultural legacy. A variety of New Religious Movements had begun to appear in Japan primarily during the modernizing "Meiji Restoration" (1868-1912), including Oomoto, Tenrikyô, Soka Gakkai, the Messianic Church, and Seicho-No-Ie. In 1930, Masaharu Taniguchi (1893-1985) founded Seicho-No-Ie, a philosophical-religious movement whose name means "home of infinite progressing". Its doctrine is based in a series of revelations that Taniguchi claimed to have received from a Shinto divinity; it draws on Buddhist and Shinto traditions, later mixed with Christian concepts. The propagation of Taniguchi s teachings in a magazine led to Seicho-No-Ie s expansion, first in Japan and later in other parts of the world. Taniguchi was a prophetic and charismatic leader. He installed a peculiar system of symbolic domination that is amenable to analysis using the theories of Max Weber and Pierre Bourdieu. The institutionalization process took Taniguchi s family as idealized model and articulated a hybrid system of patriarchal, charismatic and bureaucratic domination, establishing an androcentric order initially inspired on the Japanese imperial tradition in which feminine roles are subordinate. This structure privileged the succession to leadership of Master Taniguchi s son-in-law, Seicho Arachi (who adopted his father-in-law s surname) and, years later, of the eldest grandson, Masanobu Taniguchi (first-born of Seicho and his wife, Emiko). In the early 1930s, Japanese immigrants to Brazil discovered Seicho-No-Ie, due in large part to reading a magazine edited in Japan by Taniguchi. However, the key factor in establishing Seicho-No-Ie in Brazil was the missionary work of two Japanese immigrants, brothers Daijiro and Miyoshi Matsuda. The Brazilian organization was officially recognized as a branch office of the Japanese headquarters on May 30, 1951. The initial growth of Seicho-No-Ie in Brazil was bounded by the ethnic and cultural limits of the Japanese community. It began to attract native-born Brazilians in the 1960s, as it sought to acculturate its doctrinal activities. This study describes Seicho-No-Ie s doctrinal and administrative structure in Brazil, presenting them as a reproduction of International Headquarters in Japan. It analyzes the religious discourse found in books and magazines, and, currently, in television programs. It argues that these media, along with the teachings of a select body of lecturers, were the primary means of reproducing Masaharu Taniguchi s legacy to his Japanese, Brazilian, and other followers. / A inserção das novas religiões japonesas no Brasil, entre elas a Seicho-No-Ie, está diretamente ligada à imigração japonesa, iniciada em 1908. Esses imigrantes trouxeram com eles cosmovisões e práticas religiosas, que faziam parte de um antigo e rico legado cultural. No Japão, o surgimento dessas novas religiões se deu, principalmente, em decorrência da Restauração Meiji (1868-1912), um período de modernização daquele país. Nessa época apareceram a Oomoto, Tenrikyô, Soka Gakkai, Igreja Messiânica Mundial e a Seicho-No-Ie. Masaharu Taniguchi (1893-1985) fundou a Seicho-No-Ie em 1930, um movimento filosófico-religioso, cujo nome significa lar do progredir infinito . A sua base doutrinária está fundamentada nas tradições budistas e xintoístas mescladas, posteriormente, com preceitos do cristianismo. O fato fundante dessa nova religião são as revelações que Taniguchi afirma ter recebido de uma divindade xintoísta. Foi, no entanto, a divulgação de seus ensinamentos, por meio de uma revista, que deu início à sua expansão no Japão e depois em várias partes do mundo. Taniguchi foi um líder profético e carismático, que instaurou um sistema de dominação simbólica peculiar, mas passível de ser analisada à luz das teorias de Max Weber e Pierre Bourdieu. O processo de institucionalização tomou a família Taniguchi como o modelo ideal, articulando-se a partir dela um sistema de dominação misto de patriarcal, carismático e burocrático. Assim se formou um legado, inicialmente inspirado na tradição imperial japonesa, em que o papel feminino está subordinado à ordem androcêntrica. Esse fator privilegiou a sucessão do Mestre Taniguchi por seu genro, Seicho Arachi, que adotou o sobrenome do sogro e, anos mais tarde, se reproduziu na ascensão do primogênito do casal Seicho e Emiko, Masanobu Taniguchi. No Brasil, os imigrantes japoneses, já no início dos anos 30, descobriram a Seicho-No-Ie, graças ao recebimento do mensário editado no Japão por Taniguchi. Foi, entretanto, o trabalho missionário dos irmãos Daijiro e Miyoshi Matsuda, imigrantes japoneses no Brasil, que a Seicho-No-Ie aqui se estabeleceu e se desenvolveu, obtendo o seu reconhecimento oficial como filial da sede japonesa, em 30/05/51. Inicialmente a Seicho-No-Ie se restringiu às fronteiras étnicas e culturais da colônia japonesa, porém, a partir de 1960, passou a atrair brasileiros, enquanto buscava aculturar as suas atividades doutrinárias. Busca-se neste estudo descrever a organização assumida no Brasil pela Seicho-No-Ie, a sua estrutura doutrinária e administrativa, apresentando-as como uma reprodução da Sede Internacional situada no Japão. Procuramos valorizar o discurso religioso da Seicho-No-Ie contido nos livros e revistas publicados, e atualmente, em programas de televisão. Acreditamos serem esses meios, ao lado dos ensinamentos transmitidos por um seleto corpo de preletores, as principais formas de reprodução desse legado que Masaharu Taniguchi deixou aos seus seguidores, japoneses, brasileiros e de outras nacionalidades.