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This thesis focuses on processes of Aboriginal community-making in Redfern, an inner city suburb of Sydney, Australia. It addresses the ways in which the Australian state governs Aboriginal people by developing 'projects of legibility' (and illegibility) concerning Aboriginal community sociality. To address Redfern Aboriginal community-making requires focusing on the ambiguities arising from the contemporary policy of 'Aboriginal self-determination' and adopting an ethnohistorical approach to Aboriginal community-making that has arisen under this policy rubric. By ethnohistorical I refer to the engagement of Aboriginal people in Redfern in Aboriginal community-making policy practices and not a historiography of these policies. Attention will be paid to past and present negotiations concerning the (re)development of the Redfern Aboriginal community and their intersections in the state-led redevelopment process Aboriginal community- makers were engaged in during the course of my research in 2005-2007. These negotiations centre on attempts made to reproduce certain forms of sociality that both reveal and obscure Aboriginal social relations when inscribed in the category 'Aboriginal community'. This analysis is meant to contribute to the limited anthropological research that exists on urban Aboriginal experiences generally and research conducted on Aboriginal experiences in southeastern Australia. It addresses the complex social field of Aboriginal community-making practices that exist in Australia where Aboriginal and non-Aboriginal Australians are located within the bureaucratic structures of the state, institutional networks, as well as non-government community organisations. This research contributes to understanding 'the institutional construction of indigeneity' (Weiner 2006: 19) and how this informs the (re)development of urban Aboriginal communities.

My novel The Heaven I Swallowed tells the story of Grace Teresa Mary McAllister, a World War II widow who decides to “save” a young Aboriginal girl, Mary, by adopting her into her home, believing she will be able to redeem the child by giving her all the benefits of white society. In Part I of the novel Mary arrives and it soon becomes obvious that her presence is bringing back the deceptions in Grace’s past. In Part II five years have passed and Grace is struggling to cope with the way she treated Mary. Exploring the myth of “for their own good” The Heaven I Swallowed is a tale of the Stolen Generations, told from the perspective of the white perpetrator. The exegesis accompanying the novel, ‘Whose Shoes? Writing The Heaven I Swallowed’, is also divided into two parts. Part I traces my awareness of the Stolen Generation stories and the reasoning behind the decision to narratively take the perspective of a white woman who steals an Aboriginal child. In Part II, I turn to two contemporary literary texts – Kate Grenville’s The Secret River and Gail Jones’s Sorry – to examine different strategies that the non-indigenous writer might employ to counter-act stereotypical representation of Aboriginality. Further analysis of the novel in the lead up to the final draft is then aided by another two texts: Elizabeth Jolley’s The Well and Joyce Carol Oates’s Black Girl/ White Girl. Using these as models – one in regards to a Gothic re-rendering of the work and the other in regards to the depiction of ambiguous race relations – I find a way to reconcile myself with the representation of Aboriginality in The Heaven I Swallowed. Finally, I come to the conclusion that the novelist might often travel a great deal away from their original intent but that these footsteps have to be taken to ensure motivations are justified and one’s conscience is at ease. / Thesis (Ph.D. ) - University of Adelaide, School of Humanities, 2009

Submitted by Ricardo Cedraz Duque Moliterno (ricardo.moliterno@uefs.br) on 2016-06-16T23:48:33Z No. of bitstreams: 1 BOI ROUBADO - UMA TRADICAO DO TRABALHO EM FESTA NA REGIAO SISALEIRA.pdf: 2882711 bytes, checksum: 71c70bf32cd7c9343ac03f0d55779409 (MD5) / Made available in DSpace on 2016-06-16T23:48:33Z (GMT). No. of bitstreams: 1 BOI ROUBADO - UMA TRADICAO DO TRABALHO EM FESTA NA REGIAO SISALEIRA.pdf: 2882711 bytes, checksum: 71c70bf32cd7c9343ac03f0d55779409 (MD5) Previous issue date: 2015-04-28 / The dissertation entitled Stolen Boi: a party in labor tradition in sisal region studies the cultural expression of Bahia sisal region called Stolen Boi. It consists of a playful collective expression held in Sisal territory communities, integrating agricultural work, songs, dances, performers and linguistic elements and the presence of rituals and to man the way and the peasant woman. The choice of this theme grew out of curiosity to understand the symbology of a group of Stolen Boi, as well as its impact and contribution to the strengthening of sisal culture. To mount the analysis corpus, consisting of the work songs and the performative elements, the methodological procedures of Oral History, Anthropology and Ethnography, passing by the theories of memory and cultural hybridity were used. Without ignoring the traditional folklore studies (Camara Cascudo), contemporary scholars, like Alcoforado (1989, 1990, 2008), Anderson (2009), Bauman (2005) and Canclini (2008), Paul Zumthor (1993, 1997, 2007), give support to the text. Throughout this trodden path sought to show that since the pioneering work by the current approaches to culture, much progress has been made in relation to the theoretical and methodological apparatus that area. In this sense, another aspect becomes relevant: contemporary studies seek to promote the various languages and demonstrations that are in the cultural text, moving away from the disappearance of fear of the traditions surrounding folklorists and made them believe in redemption through the registry (ALBUQUERQUE J?NIOR, 2007). How is ratified in all the work, traditions (re)invent (HOBSBAWM, 1997) so that the man, as a producer and historical agent, maintain and reframes the culture of your community. This dynamic inherent in the traditions and culture demands more attention to the researcher's speech and the specificities of each social group, as well as greater flexibility and adequacy of theories and tools of study. / A disserta??o intitulada Boi Roubado: uma tradi??o de trabalho em festa na regi?o sisaleira estuda a express?o cultural da regi?o sisaleira baiana denominada Boi Roubado. Consiste em uma express?o coletiva l?dica realizada nas comunidades do territ?rio do Sisal (Valente, S?o Domingos, Ichu, Candeal e Serrinha), que integra trabalho agr?cola, cantigas, dan?as, elementos perform?ticos e lingu?sticos e a presen?a de rituais bem ao modo do homem e da mulher camponesa. A escolha por esse tema originou-se da curiosidade em compreender as simbologias de um grupo de Boi Roubado, bem como sua repercuss?o e contribui??o para o fortalecimento da cultura sisaleira. Para montar o corpus de an?lise, constitu?do pelos cantos de trabalho e pelos elementos perform?ticos, foram utilizados os procedimentos metodol?gicos da Hist?ria Oral, da Antropologia e da Etnografia, perpassando pelas teorias acerca da mem?ria e do hibridismo cultural. Sem ignorar os estudos folcl?ricos tradicionais (C?mara Cascudo), os estudiosos contempor?neos, a exemplo de Alcoforado (1989, 1990, 2008), Anderson (2009), Bauman (2005) e Canclini (2008), Paul Zumthor (1993, 1997, 2007) oferecem sustenta??o ao texto. Em todo esse percurso trilhado buscou-se demonstrar que desde os trabalhos pioneiros at? os estudos atuais sobre a cultura, muito se avan?ou em rela??o ao aparato te?rico e metodol?gico dessa ?rea. Nesse sentido, outro aspecto ganha relev?ncia: os estudos contempor?neos buscam favorecer as diversas linguagens e manifesta??es que se encontram no texto cultural, distanciando-se do receio de desaparecimento das tradi??es que cercava os folcloristas e os faziam crer no resgate por meio do registro (ALBUQUERQUE J?NIOR, 2007). Como ? ratificado em todo o trabalho, as tradi??es se (re)inventam (HOBSBAWN, 1997) de modo que o homem, enquanto produtor e agente hist?rico, mant?m e ressignifica a cultura de sua comunidade. Essa din?mica inerente ?s tradi??es e ? cultura demanda mais aten??o ao discurso do pesquisador e ?s especificidades de cada grupo social, al?m de maior flexibilidade e adequa??o das teorias e instrumentos de estudo.

When the Human Rights and Equal Opportunities Commission tabled Bringing them home, its report into the separation of indigenous children from their families, it was criticised for failing to consider Indigenous child welfare within the context of contemporary standards. Non-Indigenous people who had experienced out-of-home care also questioned why their stories were not recognised. This thesis addresses those concerns, examining the origins and history of the welfare systems of NSW and Tasmania between 1880 and 1940. Tasmania, which had no specific policies on race or Indigenous children, provides fruitful ground for comparison with NSW, which had separate welfare systems for children defined as Indigenous and non-Indigenous. This thesis draws on the records of these systems to examine the gaps between ideology and policy and practice. The development of welfare systems was uneven, but there are clear trends. In the years 1880 to 1940 non-Indigenous welfare systems placed their faith in boarding-out (fostering) as the most humane method of caring for neglected and destitute children, although institutions and juvenile apprenticeship were never supplanted by fostering. Concepts of child welfare shifted from charity to welfare; that is, from simple removal to social interventions that would assist children's reform. These included education, and techniques to enlist the support of the child's family in its reform. The numbers of non-Indigenous children taken into care were reduced by economic and environmental measures, such as payments to single mothers. The NSW Aborigines Protection Board dismissed boarding-out as an option for Indigenous children and applied older methods, of institutionalisation and apprenticeship, to children it removed from reserves. As non-Indigenous welfare systems in both states were refined, the Protection Board clung to its original methods. It focussed on older children, whilst allowing reserves to deteriorate, and reducing the rights of Aboriginal people. This cannot simply be explained by race, for Tasmania did not adopt the same response. This study shows that the policies of the Aborigines Protection Board were not consonant with wider standards in child welfare of the time. However, the common thread between Indigenous and non-Indigenous child removal was the longing of children and their families for each other.

在贓物所有權歸屬問題之下，本文承繼 Rose (2010) 的設定，使用賽局模型分析贓物不適用善意取得 (即無條件歸還原持有者) 及適用善意取得的法律規定，並討論我國實際贓物所有權的制度，並比較三種制度下的參賽者的聯合效用大小。透過本研究可發現，原持有者擁有物品所有權的效用相對較高時，社會上應偏向贓物不適用善意取得較有效率；當潛在買方擁有物品所有權的效用相對較高時，社會上應偏向贓物適用善意取得較有效率。而我國現有制度不管在何種情況之下，皆不是最有效率的，故我國對贓物所有權歸屬的法律從效率面而言有重新檢討之必要。 / This paper which continues the study from Rose (2010) focuses on the question whether a buyer of a stolen good should obtain title to the good if he/she has purchased it in good faith. We use game model to analyze three different regulations - a rule of law where good faith is irrelevant, a rule where good faith may protect an innocent buyer, and the real regulation in Taiwan. Finally, in discussing social utility, we compare efficiency among the three regulations, and reach our conclusion that when the potential buyer’s utilities of having the ownership are higher than the owner’s, a rule of law where good faith is irrelevant is the most efficient. On the contrary, when the potential buyer’s utilities of having the ownership are lower than the original owner’s, a rule where good faith may protect an innocent buyer is the most efficient. Considering efficiency, the regulation in Taiwan is not the best to the society so the government may amend the regulation.

When the Human Rights and Equal Opportunities Commission tabled Bringing them home, its report into the separation of indigenous children from their families, it was criticised for failing to consider Indigenous child welfare within the context of contemporary standards. Non-Indigenous people who had experienced out-of-home care also questioned why their stories were not recognised. This thesis addresses those concerns, examining the origins and history of the welfare systems of NSW and Tasmania between 1880 and 1940. Tasmania, which had no specific policies on race or Indigenous children, provides fruitful ground for comparison with NSW, which had separate welfare systems for children defined as Indigenous and non-Indigenous. This thesis draws on the records of these systems to examine the gaps between ideology and policy and practice. The development of welfare systems was uneven, but there are clear trends. In the years 1880 to 1940 non-Indigenous welfare systems placed their faith in boarding-out (fostering) as the most humane method of caring for neglected and destitute children, although institutions and juvenile apprenticeship were never supplanted by fostering. Concepts of child welfare shifted from charity to welfare; that is, from simple removal to social interventions that would assist children's reform. These included education, and techniques to enlist the support of the child's family in its reform. The numbers of non-Indigenous children taken into care were reduced by economic and environmental measures, such as payments to single mothers. The NSW Aborigines Protection Board dismissed boarding-out as an option for Indigenous children and applied older methods, of institutionalisation and apprenticeship, to children it removed from reserves. As non-Indigenous welfare systems in both states were refined, the Protection Board clung to its original methods. It focussed on older children, whilst allowing reserves to deteriorate, and reducing the rights of Aboriginal people. This cannot simply be explained by race, for Tasmania did not adopt the same response. This study shows that the policies of the Aborigines Protection Board were not consonant with wider standards in child welfare of the time. However, the common thread between Indigenous and non-Indigenous child removal was the longing of children and their families for each other.

IT experts often struggle to find strategies to secure data on the cloud. Although current security standards might provide cloud compliance, they fail to offer guarantees of security assurance. The purpose of this qualitative case study was to explore the strategies used by IT security managers to host sensitive information in the commercial cloud. The study's population consisted of information security managers from a government agency in the eastern region of the United States. The routine active theory, developed by Cohen and Felson, was used as the conceptual framework for the study. The data collection process included IT security manager interviews (n = 7), organizational documents and procedures (n = 14), and direct observation of a training meeting (n = 35). Data collection from organizational data and observational data were summarized. Coding from the interviews and member checking were triangulated with organizational documents and observational data/field notes to produce major and minor themes. Through methodological triangulation, 5 major themes emerged from the data analysis: avoiding social engineering vulnerabilities, avoiding weak encryption, maintaining customer trust, training to create a cloud security culture, and developing sufficient policies. The findings of this study may benefit information security managers by enhancing their information security practices to better protect their organization's information that is stored in the commercial cloud. Improved information security practices may contribute to social change by providing by proving customers a lesser amount of risk of having their identity or data stolen from internal and external thieves

Syftet med vår studie var bland annat att undersöka vilken uppfattning “de stulna barnen” har på sin identitet samt deras syn på internationell adoption. En annan aspekt var också att utreda intervjupersonernas upplevelser av den hjälp och det stöd de fick av samhället isamband med att oegentligheterna uppdagades. Men framför allt ville vi belysa den situationde adopterade befinner sig i efter att de har fått reda på att de adopterats bort från sinarespektive familjer utan föräldrarnas medgivande. Den metod vi använt för att genomföra vår studie är kvalitativ analys, med induktivt förhållningssätt, där det empiriska materialetbestår av intervjuer med tre personer som blivit adopterade från Chile under 1970- och 1980-talet. Intervjuerna bearbetades och analyserades med hjälp av tematisk analys. Deteorier som valdes för studiens analysdel är Eriksons och Stiers teorier omidentitetsutveckling, Cullbergs kristeori samt Goffmans teori om stigma. Vi bestämde oss fördessa för att fördjupa förståelsen av intervjupersonernas upplevelser av sina adoptionshistorier. Våra slutsatser av denna studie är att samhället brustit i samband med att de misstänkta illegala adoptionerna från Chile uppdagades. De drabbade borde fångats upp och erbjudas adekvat hjälp och stöttning. De har istället fått söka stöttning genom föreningen Chileadoption.se och genom andra med liknande historier. Staten borde, enligt intervjupersonerna, ändå ta sitt ansvar då det är på grund av bristande rutiner och processer som de illegala adoptionerna har kunnat genomföras. Vi kan även se att våra intervjupersoner på olika vis har ändrat sin syn på internationell adoption efter att de själva har fått reda på sanningen om att de blivit stulna från sina biologiska föräldrar. Sammantaget hittar vi likheter såväl som skillnader på hur våra intervjupersoner upplevt sina liv som adopterade utifrån identifierade teman så som; tacksamhet, utanförskap, identitet och samhörighet. / The purpose of our study was, partly to investigate what perception "the stolen children" have of their identity but also their views on international adoption. We were also interested in examining the interviewees' experiences of help and support from society when their regularities were discovered. But above all, we wanted to shed light on the situation the adoptees find themselves in after they have found out that they have been adopted away from their respective families without the parents' consent. The method we used to conductour study is qualitative analysis, with an inductive approach, where the empirical materialconsisted of interviews with three people who were adopted from Chile during the 1970sand 1980s. The interviews were analyzed using thematic analysis. The theories chosen forthe study's analysis are Erikson's and Stier's theories of identity development, Cullberg's crisis theory and Goffman's theory of stigma. We decided on these in order to be able to further discuss the interviewers' experiences of their adoption stories and experiences. Our conclusions from this study are that society has failed in connection with the discoveryof the suspected illegal adoptions from Chile. The victims should have been offered adequate help and support. Instead, they have had to seek support through the association Chileadoption.se, and through others with similar stories. The state should, according to the interviewees', have taken its responsibility, as it is due to their lack of routines and processes that the illegal adoptions have been able to continue. We can also state that our interviewees have changed their view on international adoption after they themselves found out the truth about the actual facts, i.e. that they were stolen from their biological parents. Overall, based on identified themes such as; gratitude, exclusion and identity and belonging, we find similarities, but also differences, in how our interviewees have experienced their lives asadopted.

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