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No description available.

This study is based on field work done during a period of eight months when I lived in the Japanese farming village described in the paper. The project was carried out under the financial auspices of the Japanese Government. The religion Tenrikyō is what I describe as a 'totalitarian' system. That is, it regulates the lives of its members in all of their roles of life. The values and ideals of the religion emphasize the individual and his struggle to attain salvation. Each believer is expected to devote himself and everything he owns to the final fullfillment of the goals of Tenrikyō. The values and goals in operation in village Japan are in direct opposition to values such as those outlined for the religion. Community solidarity is of utmost importance to a Japanese village. In order to attain this solidarity each member of the village must subject himself to the will of the community. Thus the village too may be described as a 'totalitarian' system. When Tenrikyō entered the village of Sakōdo the meeting of the two 'totalitarian' systems produced a conflict which the village attempted to solve by formally ostracising the converts to the religion. This action was not satisfactory since it resulted in a weakening of the inner strength of the community. The only recourse was to accept the religion and make it dependant upon the village. This action eventually destroyed the 'totalitarian' nature of the religion and strengthened that of the community. This paper is an examination of this conflict and compromise and illustrates the type of reaction which occurs upon the meeting of two 'totalitarian' systems which hold opposing values and ideals. / Arts, Faculty of / Anthropology, Department of / Graduate

Miami's "Little Havana" is known by many for its famous Southwest 8th Street, the Calle Ocho festival, and for the many Latin people, particularly Cubans, that live in the area. However, the current name of the neighborhood hides all of the dynamics of neighborhood change and creates the notion that Little Havana is a static monoculture neighborhood. This study measured people's perception of Little Havana by surveying 153 residents to identify the cultural associations and to capture the participant's spatial perceptions of Little Havana. This study found that survey participants from inside the study area associated Little Havana more with Cuban culture and had more positive things to say about the neighborhood. Finally, this study suggests that the core of Little Havana was encompassed by West Flagler Street on the north, Southwest 8th Street on the south, Southwest 27th Avenue on the west, and Southwest 4th Avenue on the east. / by Hilton Cordoba. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

This thesis attempts to reconstruct the manner and the effects of the forced removal of the Ravele community, from their historical homes in old Mauluma1 along the Luvuvhu River Valley. Luvuvhu is the name given to a river that dominates the area under discussion. The name Luvuvhu’ is retained until, it enters Kruger National Park, where the Vatsongas call it Phafuri - as the river flows through Chief Mphaphuli’s territory. After relocation, the whole area under discussion is now known as Levubu. Levubu is corruption of the word Luvuvhu by the local white farming community. Old Mauluma in the Luvuvhu valley was situated on the North Eastern part of Louis Trichardt. More or less 3000 Ravele community members were forcibly removed from their land, between 1920 and 1940 to new Mauluma or Beaconsfields.2 The removal constituted a severe crisis for the members of the community as they were taken from a rich ecological area and resettled 100 kilometres west of old Mauluma, a dry and rocky area. A study of the Ravele community’s removal from old Mauluma (Levubu area) is especially pertinent at this juncture because of the campaign by the previous owners to reclaim their land. Since the April 1994 election and the promise by the government that dispossessed people could reclaim their land, hundreds of the former Levubu residents (including Ravele community) have demanded compensation or return to their land. Not surprisingly, the campaign has the support of all those who were removed, but is viewed with suspicion by white farmers in Levubu and surrounding areas. Whether the Ravele community will succeed in their campaign or not is uncertain. However the campaign has highlighted the anger of people who were forcibly removed from their homes. Many of these people believe, naively perhaps, that the wrongs of the past will only be eradicated when they can escape the enforced racial segregation of the past and return to their old location where the Vhavenda and the Vatsonga lived together. / Prof. L.W.F Grundlingh

The Roma people, often referred to by the derogatory misnomer of "gypsy," are an ethnic group plagued by (mis)representation in popular culture. Roma representations in cinema, literature, journalism, and other forms of popular culture have perpetuated a long history of Roma exclusion. This thesis aims to identify not only the many manifestations of Roma (mis)representation, but also apply anthropological theory as a means of analyzing the ramifications of such (mis)representations on the Roma people. This paper concludes with suggestions for an anthropologically informed methodology of representation, and hopes to challenge long standing stereotypes and misinformation about the Romani culture. / by Alexi M. Velez. / Thesis (M.A.)--Florida Atlantic University, 2012. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2012. Mode of access: World Wide Web.

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甘迪龍. / "2005年8月" / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 127-131). / "2005 nian 8 yue" / Abstracts also in English. / Gan Dilong. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 127-131). / 導論 --- p.1 / Chapter 第一節 --- 「月令」硏究的意義 --- p.1 / Chapter 第二節 --- 「月令」界說及硏究範圍 --- p.1 / Chapter 第三節 --- 近人硏究成果 --- p.3 / Chapter 第一章 --- 「月令」諸篇的年代 --- p.5 / Chapter 第一節 --- 〈夏小正〉 --- p.5 / Chapter 第二節 --- 《豳風´Ø七月》 --- p.8 / Chapter 第三節 --- 楚帛書「月令」 --- p.10 / Chapter 第四節 --- 《管子》五行時令各篇 --- p.11 / Chapter 第五節 --- 《呂氏春秋》「十二紀首」 --- p.15 / Chapter 第六節 --- 《禮記´Ø月令》 --- p.18 / Chapter 第七節 --- 《淮南子´Ø時則訓》 --- p.23 / 小結 --- p.27 / Chapter 第二章 --- 「月令」各項內容硏究 --- p.29 / Chapter 第一節 --- 星象記錄 --- p.29 / Chapter 第一項 --- 北斗 --- p.31 / Chapter 第二項 --- 參與心 --- p.40 / Chapter 第三項 --- 二十八宿 --- p.46 / 小結 --- p.52 / Chapter 第二節 --- 五行配當 --- p.53 / Chapter 第一項 --- 五數之物 --- p.54 / Chapter 第二項 --- 聲律 --- p.57 / Chapter 第三項 --- 十干 --- p.59 / Chapter 第四項 --- 王居明堂禮 --- p.60 / 小結 --- p.62 / Chapter 第三節 --- 物候及農事 --- p.62 / Chapter 第一項 --- 〈夏小正〉 --- p.63 / Chapter 第二項 --- 〈七月〉 --- p.64 / Chapter 第三項 --- 「十二紀首」、〈月令〉及〈時則訓〉 --- p.67 / 小結 --- p.71 / Chapter 第四節 --- 政令與禮制 --- p.71 / Chapter 第一項 --- 〈夏小正〉所載的禮制 --- p.72 / Chapter 第二項 --- 楚帛書「月令」的宜忌 --- p.73 / Chapter 第三項 --- 《管子》的政令 --- p.74 / Chapter 第四項 --- 「十二紀」、〈月令〉、〈時則訓〉的政令與禮儀 --- p.76 / 小結 --- p.81 / Chapter 第三章 --- 「月令」的綜合討論 --- p.82 / Chapter 第一節 --- 「月令」的時節劃分 --- p.82 / Chapter 第一項 --- 四時十二月 --- p.82 / Chapter 第二項 --- 五行配四時 --- p.86 / Chapter 第三項 --- 二十四節氣與三十時 --- p.93 / 小結 --- p.97 / Chapter 第二節 --- 「月令」的曆法 --- p.98 / Chapter 第一項 --- 陽曆而非陰陽合曆 --- p.98 / Chapter 第二項 --- 十月太陽曆的商榷 --- p.99 / Chapter 第三項 --- 三正論的爭議 --- p.102 / 小結 --- p.106 / Chapter 第三節 --- 「月令」的思想 --- p.106 / Chapter 第一項 --- 王政理想 --- p.107 / Chapter 第二項 --- 資源保護 --- p.112 / Chapter 第三項 --- 與陰陽家的關係 --- p.115 / 小結 --- p.123 / 餘論 --- p.125 / 參考書目 --- p.127 / 參考論文 --- p.130 / 附錄一 「十二紀首」、〈月令〉、〈時則訓〉對讀 --- p.132

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Interethnic communication is the focus of this thesis, as the basis for understanding Mexican culture and identity as a dynamic and complex process, which acts, from the past and in the present, to create what Mexicans are and will be.By exploring different instances where interethnic communication occurs and produces various representations of culture, this work shows the complexities of interethnic exchanges at different levels of Mexican society (in the community or in the nation) and at different moments of its history (from the conquest to the present).This complex picture is constructed using an interdisciplinary framework that includes radical ethnography, social semiotics and new social history; all of them oriented to the understanding of culture as a meaningful way to analyse society in the context of its cultural, economic and political life.Through different interethnic activities (political meetings, cultural representations, religious practices, economic activities, institutional projects, social movements) this research explores what Indian creativity can offer to construct a society that is simultaneously ancient and new, united and diverse, Indian and Mexican, and, more than ever, just and inclusive of all sectors that form Mexican society / Doctor of Philosophy (PhD) (Social Ecology)