Thesis--Wisconsin. / Vita. Includes bibliographical references (leaves 196-209).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1980. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 219-233).

A new F-9 school for 900 children is planned in Riksby, Bromma. On the site today there is an airport which will soon be demolished and give place to a new neighbourhood. The layout is based on a 4,8 x 4,8 m grid, inspired by classic structuralism from the 1960s. As a core concept, the school should be perceived as a small village, with houses, streets and squares. Three seperated buildings are connected by a continous corridor with generous measurements, in contact with daylight. The corrdiror will become a social indoor street, where the kids meet up and have a break between the classes. There are also a few squares which will serve as gathering zones, which the classrooms are clustered around. The layout is open towards the south-west, creating a large continous playground with good daylight conditions. The construction is characterized by a beam - pillar structure out of wood. The load bearing structure is exposed in the facade and the interiors.

<p>This thesis shows that the criticisms of Levi-Strauss' analysis, entitled "The Story of Asdiwal", arise out of the careless application of structuralist principles on the part of Levi-Strauss. They are not due to problems inherent in structuralism itself. To further this point, the story of Asdiwal is re-analyzed using a rigourous application of structuralism which avoids the mistakes made by Levi-Strauss. That is, it takes all the versions into account, considers the ethnographic material in detail, and uses those ethnographic sources with attention to focus and method of collection. The result is an analysis which shows the theme of the story of Asdiwal to be rivalry while the basic binary opposition is between competition and cooperation and not between the matriline and the patriline as Levi-Strauss supposed. </p> / Thesis / Master of Arts (MA)

This thesis attempts to demarcate the use of the term “racism” by looking at two of main accounts of what the word means. The first, individualism, defines racism as normally meaning an individual act or attitude of antipathy or apathy towards a person on the basis of their perceived race. The second, structuralism, defines racism as normally meaning the various beliefs, ideologies, laws, and actions that a cultural group participates in as caused by the structures of society which negatively affect a racialized group. I believe that neither of these accounts can adequately define nor address racism. As is shown in chapter III, many of the critiques made against individualism do not adequately answer the major structuralist concerns, but, as is shown in chapter IV, the same can be said for individualist critiques of structuralism. As I show in chapter V, each of them address an important aspect of racism, but fail when they attempt to entirely address it. Both act as a useful evaluative lens, but I will argue that we should be able to use both, rather than have to explain one by using the other / Thesis / Master of Philosophy (MA) / This Thesis discusses individualist and structuralist accounts of racism in an attempt to bridge the two. Many people have discussed this topic in the past 20 years, but nearly all do it from one of these two camps. I propose that we allow for both account to be used in tandom, rather than using one account to explain situations and aspects of situations better explained by the other account.

In this thesis, I examine the relationship between folk tales and Japanese animation, or anime. In spite of the popular association between animation and adolescence, animated television series and films have a dynamic and compelling relationship with various age groups and nationalities. Additionally, anime and animation draw liberally from a number of folk tale traditions. Consequently, in this essay, anime is understood as a global phenomenon that draws on international cultural elements and is consumed in several international markets. Before entering an analysis of the use of folk tales in anime, a history of animation and the place of anime within a Japanese and global matrix is provided. This history not only looks at the development of anime, its connection to Western cinema and animation studios, but also its connection to other Japanese artistic genres, such as manga. Once this foundation is established, it is possible to connect anime with folk tale scholarship in chapter two. This chapter explores this connection in three ways, namely similar content, structure and function. Chapter three builds on the analysis in the preceding chapter and examines the ways anime, as a visual, televised, episodic series, builds on and alters the folk tale tradition. This is primarily explored through the use of visual storytelling techniques and the proliferation of advanced technology. Additionally, this chapter addresses a major point made against the use of folk tales in mass media, specifically the loss of variation. The final chapter concludes and summarizes the ideas, and analysis throughout the thesis. It is in this final chapter that suggestions for further research can be found. This thesis looks not only at the use of folk tales and folk tale characteristics in new media, such as anime, but how these new media contribute to and help to pass on folk tale traditions. Ultimately, this paper suggests anime is an example of a contemporary form of tale telling, which draws on traditional elements as well as catering to a contemporary audience.

Paul Auster’s City of Glass contains a jumble of identities. In fact, the identities are more numerous than the characters, and consequently, characters have several different identities. Some of these identities are obvious constructs, but with others the degree of construction is less evident. Poststructuralist theory, however, puts forward the idea that these seemingly original identities are in fact constructs to the same level as all others. Thus, this essay argues that there are no original identities; identities are constructed by outer factors. This essay discusses three outer factors contributing to the construction of identities, factors commonly discussed in poststructuralist criticism, these three being language, cultural codes and chance.

published_or_final_version / English Studies and Comparative Literature / Master / Master of Philosophy

Young women who serve time in adult prisons in New Zealand mix with adult prisoners, unless it is not considered safe to do so. If they do not mix, they serve their sentence in relative isolation, unable to participate in programs, recreation or other aspects of prison life. This is in contrast to male youth in prison who are placed in have specialised youth units to mitigate against the perceived negative effects of mixing with adult prisoners. Using discursive strategies to analyse texts from semi-structured interviews with young women in Aotearoa New Zealand (NZ) prisons and focus group interviews with iwi representatives, this study offers a challenge to dominant framings of both young and adult women prisoners. The study has shown that young women prisoners’ resilience is likely to be strengthened, and opportunities for health and well-being improved, within stable relationships with adults with whom they relate. Whanau-type structures in prison are in keeping with indigenous values and have the potential to provide mentoring relationships which may broaden the current limited subjectivities experienced by young women prisoners.

Structuralist theories of properties state that properties are individuated by their nomological or causal roles. It has previously been suggested that structuralism is incompatible with robust conceptions of qualia. In this paper, I argue that structuralism should be taken as a theory of de re representation, and under this formulation it is able to accommodate qualia as intrinsic, introspectable properties of experiences. I then turn to various thought experiments used by qualia theorists to expand the notion of qualia, and find the majority of these compatible with structuralism as well. I conclude that the structuralists and qualia theorists need not be at odds with each other.