In this thesis the survival and development of a yearly recurring event will be examined. The purpose of this work is to examine how the festival Stockholm Pride has developed and to find out what underlying factors and conditions that lays behind the development. Also being examined is how the event affects Stockholm city’s tourism industry. To be able to fulfill the purpose of the thesis a qualitative research has been used and two persons with allot of knowledge about Stockholm Pride and Stockholm’s tourism industry has been interviewed. Complementary data has been selected in the form of statistics over the number of visitors and nights spent in Stockholm and a project description about development and marketing has been analyzed. The result of the collected data has then been analyzed with the help of earlier theories and research and has led to a conclusion. With these components the purpose of the thesis has been fulfilled.   The analysis of the result and theories leads to the conclusion that Stockholm Pride both as a festival and an organization from its stars has developed and grown in size, however the development has not always been consistent but has had its downfalls. There are many factors leading to the positive development, examples are the hosting cities commitment and the target groups travelling pattern. The festival has a tendency to only affect Stockholm’s tourism industry in a positive way and attracts visitors and contributes to the city’s image.

Urban sprawl with the advent of automobile commuting has led to the loss of a “sense of place” and the decline of informal public gathering in the urban core of Windsor, Nova Scotia. Building an integrated sense of community is the thesis objective. An interactive relationship between the town’s history and landmarks, and elements such as edges, paths, and districts, is established in the physical form of a new downtown civic square located at the intersection of the traditional main street (Gerrish) and Grey Street. The civic square enables new, year-round civic activities including a library, market, art gallery, and skating rink, enhanced by informal gathering spaces. The square revives Windsor’s “sense of place,” providing an anchor of public space and activity for citizens a ten-minute walk from surrounding residential neighbourhoods, and offers the opportunity for informal meetings and the element of surprise within the journeys of daily life.

I have used Massey’s (1995) concept of Geographical Imaginations together with Ahmed’s (2006) Queer Phenomenology to research the different meanings attached to Pride festivals in Stockholm and Gothenburg. In this thesis, Pride is defined as a contested place, which is held in places. To research perceptions of Pride and its hosting cities, I have interviewed people with experiences from the Pride festivals and city council employees involved with them. I have also analysed communication and marketing material related to Pride and LGBTQ tourism in Stockholm and Gothenburg. The interviews and the published material showed that Pride as a place sometimes queers parts of the city space by changing them temporarily, making LGBTQ performances more visible. Meanwhile, the articulations of Pride made by city officials, employees and tourist marketing materials showed how LGBTQ rights were understood as dependent on space and time, where both the cities and Sweden were conceptualised as “ahead” in time compared to other places, defining human rights as a Swedish national trait and a tourist commodity.

abstract: As the world's resources face increasing pressure from a growing population, it is critical that psychologists understand the motivational processes that lead to cooperation or defection in the context of social dilemmas. Research has uncovered several key strategies for encouraging maintenance of these resources, however, one area that remains understudied is the effect various emotions may have on cooperation. Furthermore, it is important to consider the specific type of desired behavior: reduction of consumption of a shared resource, or increased contribution to a shared resource. The current study takes a step in this direction, examining the effects of two self-conscious emotions, guilt and pride, on behavior in two different kinds of social dilemmas. Guilt, a prosocial emotion that has been described as a "behavioral interrupt mechanism," is predicted to increase cooperation in both a social trap game and a public goods dilemma game. However, its effects should be strongest in the social trap game, in which the desired behavior is reduced consumption. Pride, an emotion that is conceptually related to the constructs of status and power, is predicted to motivate action in both domains, by increasing both consumption in the social trap game and contribution in the public goods dilemma game. Results partially support these predictions: Whereas guilt and pride both had the predicted effects on consumption in the social trap game, neither had a significant effect on contribution in the public goods dilemma game. Individual differences are examined, as are the results of a Game Feedback Sheet, which yielded insight as to how participants understood the rules of the games, and why they chose the strategies they did. Results support the idea that emotions represent a potentially fruitful avenue of research in social dilemma cooperation, and possible future directions for this research are discussed. / Dissertation/Thesis / Ph.D. Psychology 2012

Orientador: João Wanderley Geraldi / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-08T10:08:03Z (GMT). No. of bitstreams: 1 Camargos_MoacirLopesde_D.pdf: 6446931 bytes, checksum: c83038bb9298bcd7e04f065569bebcb0 (MD5) Previous issue date: 2007 / Resumo: Esta pesquisa narrativa pode ser dividida em três níveis, a saber: a) observação fui à Parada como observador externo, curioso, para ver e constatar o que ouvia, ou seja, que aquilo era um mero carnaval fora de época dos viados. Então voltei e fiz um projeto para estudar a Parada de São Paulo; b) participação - com o projeto em mãos e já matriculado no curso de doutorado, fui à Parada com a intenção de pesquisar, coletar dados, tirar fotos, conversar com as pessoas, perguntar e ... terminei dentro da festa, dançando, beijando, enfim, participando do acontecimento; c) envolvimento a partir desse momento me envolvi, fui como fotógrafo à Parada, participei, conversei com as pessoas, escutei histórias, mas como um paradista, ou seja, já estava dentro dela para viver, sentir e contar as minhas experiências e trans-formações. Para escrever a narrativa de minhas caminhadas, considerei a Parada como um misto de três pilares discursivos distintos que se mesclam e estão em constante movimento. O primeiro deles é o discurso da rememoração que tem uma data, 28 de junho, para rememorar um fato a agressão a gays no Bar novaiorquino Stonewall Inn em 1969. Assim, a partir desse fato histórico, podemos reivindicar nossos direitos. Esse discurso tem um caráter sério, político e consiste em olhar um fato passado e mostrar que o preconceito continua de outros modos na sociedade atual. O segundo pilar discursivo é o da comemoração que, além de lembrar o passado, a agressão aos gays e a rebelião que houve no bar, volta ao presente para não esquecer os gestos heróicos do orgulho de ser gay. A festa, que é coletiva, junta os dois outros discursos, isto é, ela rememora e comemora ao mesmo tempo com o grotesco, a música alta, a dança, o riso, as extravagâncias, as cores e a carnavalização que exagera tudo, excede e trans-borda a cidade / Abstract: This narrative research might be divided into three levels, namely: a) observation I went to the Gay Parade as an external observer, curious, to see and check what I had heard, that is that the event be nothing more than a fags carnival party. Then I returned and developed a project to study the São Paulo Gay Pride Parade; b) participation having written the project and enrolled in the doctorate course, I went to the Parade in order to research, collect data, take pictures, talk with people, ask for information and I ended up inside the party, dancing, kissing, participating in the event; c) involvement from this moment on, I immersed myself. I went as a photographer to the Parade, I participated, I chatted with people, I listened to their stories, but as a parader. That is, I had already entered the Parade to live, feel and share my experiences and trans-formations. To write down the narrative of my paths, I considered the Parade as a mix of three distinct discursive pillars, which are interwoven and in continuous movement. The first one is the remembrance discourse, which remembers the date of June 28 and the aggression committed against gays in the New York bar, Stonewall Inn, in 1969. Thus, from such an historical fact, we can claim our rights. This discourse has a serious, political feature, and consists in looking at a past fact and showing that the prejudice is still ongoing, merely assuming other faces in contemporary society. The second discursive pillar is that of commemoration, which, besides remembering the fact the aggression to gays and the insurrection in the bar comes back to the present, intending not to forget the heroic gestures of being gay. The party, collective in nature, is connected to the other discourses, that is, it both remembers and by means of the grotesque, the loud music, the dance, the laugh, the extravagances, the colors and the carnavalization that exaggerates and exceeds overflows the city / Doutorado / Linguistica / Doutor em Linguística

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This dissertation explores the moral and spiritual role of the self-assessing emotions of shame and pride in the works of Abu Hamid al-Ghazālī (c. 1058-1111) and Thomas Aquinas (1225-1274). In my analysis of their ethical and religious views on these topics, I demonstrate their great debt to Aristotle’s treatment and his ethics and moral psychology more broadly. Nevertheless, I also point to ways in which they adapted Aristotle’s views on shame and pride to their religious commitments. Aristotle understood shame as an emotion that, while praiseworthy, cannot be considered a virtue in the full sense since it presupposes wrongdoing. The virtuous do nothing wrong and, therefore, have nothing of which to feel ashamed. Pride or, more precisely great-souledness, is for Aristotle “the crown of the virtues,” since to be great-souled is to be great in every virtue and to think oneself worthy of great honor. By contrast, both al-Ghazālī and Aquinas describe shame not only as a praiseworthy emotion but also as a religious virtue. That is, as an emotion felt before God, shame is a good disposition of the soul that results in good actions. Furthermore, they described pride as a sinful emotion and trait of the vicious.   I argue that the dissimilarities between al-Ghazālī and Aquinas’s views and those of Aristotle on these self-assessing emotions result from their different metaphysical frameworks. More specifically, I argue that the three main metaphysical frameworks sustaining their respective views of shame as a virtue and pride as a vice are 1) a Big God Theory; 2) a deflationary account of the self; and 3) acknowledgement of Theistic causal moral luck. By showing the link between metaphysical/religious frameworks and the valence of self-assessing emotions such as shame and pride, this dissertation contributes to contemporary discussions on the influence of religion on moral commitments in general and on views on moral emotions, more specifically. It also points to ways of understanding shame as a virtue within a Western secular society. Properly defined, the virtue of shame speaks to a widely held intuition that accurate moral self-assessment, in both positive and negative senses, contributes significantly to a life of moral integrity. / 2024-11-07T00:00:00Z

<p>During the time between Queen Elizabeth I and the Restoration in particular, the foundations of English historical scholarship were laid and modern historical consciousness was born. Local pride was also manifested in historical-antiquarian- geographical accounts of the various regions of Britain, especially those based on county units. This type of study, often called "chorography" by contemporaries, centred on surveys on which local antiquities were often viewed. first hand. It is generally regarded as having been introduced into England by John Leland during the latter part of the sixteenth century, reaching its climax with the publication of William Camden's monumental Britannia, first issued in 1586.</p> <p>The present study examines the work of the chorographers who followed these two men (chronologically, at least), and who have been relatively neglected by subsequent historians and geographers. Here, the character of this literary form as a whole is for the first time set out in detail, i.e., its subject matter and parameters; thus also, many of the individual "regional studies" which are obscure or totally unknown to the scholars of today are examined with regard to the author's background, purpose, attitude, style, etc.</p> <p>In the second half of the seventeenth century, regional study became considerably more realistic and practical than that of the earlier workers in the field, usually concentrating on an examination of the natural--not "merely" civil-history of a region. The impetus for this is traced to t he influence of the activities of the Royal Society , which largely followed the scientific dicta of Sir Francis Bacon.</p> / Doctor of Philosophy (PhD)

Yes / The coming together of parenting and routine posting on social networking sites has become a visible and recognisable theme and the term ‘sharenting’ has found a place in everyday talk to describe some forms of parental digital sharing practices. However, while social media has undoubtedly provided a space for parents to share experiences and receive support around parenting, sharenting remains a contestable issue. Thus, one reading of sharenting would be as a display of good parenting as mothers ‘show off’ their children as a marker of success. However, the term also can be used pejoratively to describe parental oversharing of child-focused images and content. In this paper we explore the practice of sharenting in terms of pride, affect, and the politics of digital mothering in a neoliberal context to conclude that sharenting can be best understood as a complex affective and intersectional accomplishment that produces motherhood and family as communicative activities within digital social practices.

The goal of this thesis is to introduce the concept of Critical Activism (CA). Activism is expected to be beneficial and efficient. Therefore, there is a need of guiding conditions. To this end, I analyse a critical Pride movement, which arises as a reaction to the existing Pride movement, in such context. It is concluded that a CA must be political, radical, comprehensive, quotidian and inclusive. These five conditions help an activism to be beneficial and efficient.