This essay investigates the role of non-governmental organizations in Turkey that work with minority rights. The purpose of this study is to get a better understanding on how domestic NGOs understand and prioritize human rights and how different social structures are restricting NGOs from engaging in human rights of the Kurdish minority. To answer this question this study utilizes a qualitative content analyses of the published research on human rights and NGOs. The analysis has been conducted from a postcolonial perspective. The finding has shown that even if Turkish human right defenders are restricted on how they can work with human rights violations in the society there still is an engagement in trying to work with these social problems. This essay concludes that Kurds have been restricted from working with human rights by means of the Turkish anti-terror law, which may have negatively affected the visibility of Kurdish activist, but not stopped them from engaging in social issues. However, there is still a need for development in the Turkish NGO regime, but the westerniza- tion project may not be the answer for Turkish human right development. This essay argues that the human rights education projects in Turkey should be conducted by domestic NGOs own understanding of human rights and only then there will be potential for real human rights development.

Westernization of Chinese traditional music occupies a significant portion of Chinese music history and has had a tremendous influence on Chinese contemporary music. This dissertation will discuss why almost all contemporary Chinese music has been integrated with Western musical elements. It will also address the evolution of Chinese music, the differences between traditional Chinese music and contemporary Chinese music, the way contemporary Chinese music combines Chinese traditional music with Western music, Chinese peoples’ views towards Chinese traditional music and contemporary music, and the significance of the above with respect to the preservation of Chinese culture and cultural diversity in the world.

This study focuses on the portrayal of Zen buddhism according to the counterculture icon Alan Watts; to see how he distinguishes the relationship between east and west, what differences Zen has in its character compared to other schools of buddhism, and how Zen could be of use for the western world. To acquire relevant and important information the chosen method is therefore a qualitative content analysis to decode the content of two books. Mentioned books are: The way of Zen and Talking Zen Reflection on Mind, Myth, and the Magic of life. The relationship between east and west has been, and still is, a complex phenomenon. Therefore, to ensure a clear picture the study has chosen to proceed with orientalism as its theoretical standpoint. More specifically; Richard King's use of the term orientalism and the mystic east. With orientalism as a ‘tool’ the inquiry could more easily proceed to show the importance of why religion should be seen in light of the cultural context. This due to the common occurrence of how westerners put the label religion on eastern peoples way of living without regards to their culture.  The results show that even though Alan Watts had immense knowledge of Zen and the orient, he still saw it through the lens of orientalism. Watts paints a picture of eastern cultures such as Zen, as peaceful and living in harmony with nature, whilst the west is plagued by problems. One solution according to Watts, is to embrace the way of Zen, and experience true freedom.

Haruki Murakami is no stranger to criticism in Japan, having been described as 'Westernized' by Japanese critics for much of his career. The heavy use of Western culture in his novels seems to suggest that Murakami writes without attention to his nationality, as his books are devoid of references to Japan's popular and artistic canons, and his writing style and the genres he works within owe much to Western origins. Despite these characteristics, I argue in this thesis that Murakami has been unfairly labeled by scholars and critics and seek to show how the author deals directly with Japanese issues of national identity, middle-class disillusionment, and historical memory through his novel The Wind-Up Bird Chronicle. Murakami's importance as a Japanese author lies in his progressive outlook for Japan, in which he challenges loss of individuality under Japanese nationalism and pushes for a nation more in tune with the outside world. / Master of Arts / In this thesis, I address the popular claim that Murakami has ignored his Japanese identity by describing how Murakami works through various issues related to Japan in his novels. In my first chapter, I show how the author returns to the mindset of Japan's Meiji Era---an era in which Western themes and forms were incorporated into Japanese society while retaining 'Eastern spirit'---by his use of what Donald Keene calls Japan's 'virtuoso approach.' In my second chapter, I discuss the similarities between John Updike's Rabbit, Run and Murakami's The Wind-Up Bird Chronicle to argue that Murakami uses characteristics of Western suburban literature to better express his thoughts on the tensions those in Japan's middle-class face under the nation's corporate environment. In my final chapter, I analyze Murakami's reception in Korea through a film adaptation of his short story "Barn Burning" and look at the ways he confronts Japanese history in The Wind-Up Bird Chronicle to show that Murakami acts to the outside world as a forward-thinking voice for Japan. I suggest that the significance of Murakami to the nation can be found in his attempt to confront and diversify Japan's narrowly-defined national identity and controlling structures.

Authors: Karin Lindberg & Erika Losciale Title: The West and the Rest Level: BA Thesis in Media and Communication Studies Location: Linnaeus University Language: Swedish In today's media, the use of stereotypes and simplifications of the world and of different groups are common. It is a part of how humans make sense of the world. The problem is that these simplifications tend to encourage false notions of reality. The way charities communicate in advertising is important in order to engage the audience to donate. This study aims to examine how the non-profit organization SOS Barnbyar Sverige portray underprivileged individuals in their commercials. We have chosen to focus on two different commercials in relation to the ongoing refugee crisis in Europe. The first commercial has no relation to the crisis and the second one is an attempt to show the viewer the situation of a refugee. We have studied the material through a qualitative semiotic method, also using colonialism, stereotypes and representation as theoretical frame- work in order to examine whether or not certain notions and simplifications are reproduced in the commercials from this organization. Our study has shown that there were a lot of colonial ideals and stereotypes to be found in SOS Barnbyars commercials, thus fueling the polarization of us and them and the Other.

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Esta dissertação objetiva analisar a obra audiovisual Encontros e desencontros, dirigida pela cineasta norte-americana Sofia Coppola, filmada integralmente no Japão (nas cidades de Tóquio e Quioto), e lançada comercialmente no ano de 2003. A análise pretende relacionar a representação ficcional da cidade por uma diretora estrangeira, as imagens dos espaços urbanos de Tóquio (resultado das medidas de ocidentalização e modernização praticadas no país, a partir da era Meiji) mostrados através da película e sua narrativa. As imagens da capital japonesa criadas pela realizadora vagueiam através do contraste entre o moderno e o tradicional oferecidos pela cultura japonesa, além de apresentar situações e locais de cartão-postal visitados por turistas e outros frequentados por nativos. E, ao contrário de outras obras cinematográficas, as sequências de fotogramas do filme em questão, que mostram as ruas, avenidas, construções arquitetônicas e espaços internos, acabam exercendo papel ativo dentro da narrativa fílmica. / Universidade de São Paulo, São Paulo, 2010. This dissertation aims to analyze the audiovisual work Lost in translation, directed by American film maker Sofia Coppola, shot integrally in Japan (in Tokyo and Kyoto), and commercially released in 2003. The analysis intends to relate the fictional representation of the city depicted by a foreign director, the images of Tokyos urban spaces (resulted from measures of Westernization and modernization practiced in the country, since Meiji era) shown through the film and its narrative. The images of the Japanese capital created by the film maker wander through the contrast between modern and traditional offered by Japanese culture, besides presenting situations and post card sites visited by tourists and others frequented by natives. Unlike other films, the sequences of frames of the analyzed movie, which shows the streets, avenues, architectural constructions and interiors spaces exert an active role in the film narrative.

O presente trabalho investiga os métodos utilizados pelo etno-historiador Serge Gruzinski – as Connected Histories e a História das Sensibilidades – com a finalidade de compreender como foram construídas as instituições jurídico-políticas pela monarquia católica na América Espanhola até o final da dinastia dos Habsburgos, a partir de uma realidade hegemônica preexistente nos povos pré-colombianos. Não foi possível a simples implantação do sistema institucional hispânico e também não se perpetuaram as instituições pré-colombianas, criandose instituições mescladas. Trata-se de uma realidade complexa, na qual não podem ser considerados apenas indígenas e espanhóis, pois através deste contato surgiram os mestiços e na América nasceram os criollos. Aportaram no Novo Mundo negros, povos de outras raças que se misturaram. Esta mistura não ocorreu apenas no aspecto biológico, mas antes na religião, na escrita e nas instituições. O método das connected histories foi criado por Sanjay Subrahmanyam e adotado por Gruzinski. Os principais desencadeadores deste método, quando aplicado à América Espanhola, são: a função mediadora dos passeurs culturels a descentralização da história e as mestiçagens. Os passeurs são quem realiza os processos de ocidentalização e de globalização. A descentralização da história substitui o polo único europeu ou ibérico por uma pluralidade de centros localizados na periferia, buscando a elaboração da história de forma global e não reducionista. A Monarquia Católica é o campo de observação e aplicação deste método porque está para além dos limites do Estado-nacional. Os elementos mestiços tem sido ignorados ou desvalorizados ao longo da história, mas são importantes porque aprofundam a história e apresentam as realidades complexas, para além de espanhóis e indígenas. Destaca-se também a importância das imagens e do imaginário, que podem expressar uma ideia diretamente, cujas reações são difíceis de traduzir em palavras. É importante captar a história para além das expressões intelectuais ou técnicas, sob pena de haver um reducionismo na apreensão do passado. Trata-se do método da história das sensibilidades. Por fim, é importante destacar a visão de Matthew Restall em relação aos mitos da conquista espanhola, com sua crítica ao mito da superioridade dos espanhóis, pois não podemos partir da premissa de que os espanhóis eram em algum sentido melhores do que os nativos americanos, sob pena de não compreendermos a complexidade da história gerada a partir do contato entre estes dois mundos. / The present work searches the methods used by the etno historian Serge Gruziski – The Connected Histories and the Sensibilities’ History – to understand how the Catholic Monarchy built the political and juridical institutions of the Spanish America until the end of the Habsburg Dynasty, upon a hegemonic reality pre-existent in the pre-Columbian peoples. The simple implantation of the Spanish institutional system was impossible, as was the perpetuation of the pre-Columbian institutions, originating mixed institutions. It was a complex reality, in which we cannot just consider Indians and Spaniards, because from this very contact emerged mestizos and in America, creoles were born. Negroes and other races docked in America and mixed. This mix don´t happen only in the biologic sense, but also and above all in the religion, in the writings and in the institutions. The connected histories method was created by Sanjay Subrahmanyam and adopted by Gruzinski. The main elements of this method, when applied to the Spanish America, are the mediator paper of the passeurs culturels, the history´s decentralization and the miscegenation. The passeurs are the actors who made the processes of the westernization and globalization. The history´s decentralization replaces the only European pole by a plurality of centers situated in the periphery, seeking to elaborate a global history and not a reductionist version of it. The Catholic Monarchy is the field of observation and application of this method, because it is beyond the limits of the State Nation. The mestizos has been ignored or devaluated through the history, but they are important because they deepen the history and show complex realities, beyond Spaniards and Indians. Noteworthy is also the importance of the images and the imaginary, that can express an idea directly, whose reactions are difficult to translate in words. It´s important to understand the history beyond the intellectual and technical expressions, otherwise we generate a reductionist view and comprehension of the past. This is the method of the Sensibilities’ History. Finally, it’s important to highlight Matthew Restall’s view towards the myths of the Spanish Conquer, with his critic to the myth of the Spanish superiority, because we cannot start by the premise that the Spaniards were in either way better than the native Americans, otherwise we will be unable to understand the complexity of the history generated by the contact between this two worlds.

Made available in DSpace on 2014-12-17T15:25:23Z (GMT). No. of bitstreams: 1 HelderAMM.pdf: 3008647 bytes, checksum: 088776a576ac21c9ecf600ec16509854 (MD5) Previous issue date: 2007-06-21 / The objective of this work is to understand some of the modifications caused for the phenomenon of the westernization in the hinterland of the Capitania do Rio Grande e in the life of the indians populations that inhabited there during the Colonial Period. We break of the quarrel of Serge Gruzinski concerning the westernization, understood while immersed phenomenon in the context of the expansion of the commercial capitalism and that, for the imposition of the culture occidental person to the alteridades of the New World, emprende the conquest of its territories, bodies and souls. The space clipping has covered the hinterland of the Capitania do Rio Grande, specifically the colonial territory of the Freguesia da Gloriosa Senhora Santa Ana do Serid?. The chosen chronological limit for the research corresponds to the Colonial Period and part of the Imperial one. However, the emphasis falls again on the period that it initiates in 1670, year of the oldest concession of would sesmaria known until the moment in the hinterland of the Rio Grande, extending itself until the decade of 1840. Sources of written by hand nature, cartographic printed and compose the used document roll: official correspondence and legislation, petitions of would sesmaria, inventories post-mortem, justifications of debt, registers of parish, maps, action civil court jurisdiction, notes of notary's office, land landmarks. We take the method, analyzed for Carlo Ginzburg, to cross these sources between itself and to detect its implied particularitities and ideas in the space between lineses, but, attributing it status to they of a colonial speech, fruit of the bureaucracy of where it was originated and of the social place of who produced it. We look for to demonstrate, throughout the work, that the phenomenon of the westernization desestruturou the aboriginal societies and its habitat, constructing, over its rubbles, a colonial territory that found in the cartography of the Freguesia de Santa Ana an efficient instrument of control of the space and the population. On the other hand, if the imposition of the culture occidental person exterminou great part of the native population that inhabited the hinterland of the Rio Grande, the remainders of these indians and the mestizos of descending them had survived in diverse ways in the freguesia: in the condition of captives of war or in regimen of servile work, as living or assistants in the farms, populations and village; rambling without route in the fields and the population spots; as mediating agents between the world occidental person and the native, exerting military or civil positions and still appealing to Justice in search of its rights of inheritance. Experiences of slavery, servitude, err?ncia and mediation, but, also of resistance, adaptation, mestization in the Freguesia de Santa Ana / O objetivo deste trabalho ? o de compreender algumas das modifica??es causadas pelo fen?meno da ocidentaliza??o no sert?o da Capitania do Rio Grande e na vida das popula??es ind?genas que a? habitavam durante o Per?odo Colonial. Partimos da discuss?o de Serge Gruzinski acerca da ocidentaliza??o, entendida enquanto fen?meno imerso no contexto da expans?o do capitalismo comercial e que, pela imposi??o da cultura ocidental ?s alteridades do Novo Mundo, emprende a conquista dos seus territ?rios, corpos e almas. O recorte espacial cobre o sert?o da Capitania do Rio Grande, especificamente o territ?rio colonial da Freguesia da Gloriosa Senhora Santa Ana do Serid?. O limite cronol?gico escolhido para a pesquisa corresponde ao Per?odo Colonial e parte do Imperial. Entretanto, a ?nfase recai sobre o per?odo que inicia em 1670, ano da mais antiga concess?o de sesmaria conhecida at? o momento no sert?o do Rio Grande, estendendo-se at? a d?cada de 1840. Fontes de natureza manuscrita, impressa e cartogr?fica comp?em o rol de documentos utilizados: correspond?ncia e legisla??o oficiais, requerimentos de sesmaria, invent?rios post-mortem, justifica??es de d?vida, registros de par?quia, mapas, a??es c?veis, notas de cart?rio, demarca??es de terra. Tomamos o m?todo indici?rio, problematizado por Carlo Ginzburg, para cruzar essas fontes entre si e detectar as suas particularidades e id?ias subentendidas nas entrelinhas, mas, atribuindo a elas o status de um discurso colonial, fruto da burocracia de onde foi originado e do lugar social de quem o produziu. Procuramos demonstrar, ao longo do trabalho, que o fen?meno da ocidentaliza??o desestruturou as sociedades ind?genas e seu habitat, construindo, por cima dos seus escombros, um territ?rio colonial que encontrou na cartografia da Freguesia de Santa Ana um eficiente instrumento de controle do espa?o e da popula??o. Por outro lado, se a imposi??o da cultura ocidental exterminou grande parte da popula??o nativa que habitava o sert?o do Rio Grande, os remanescentes desses ?ndios e os mesti?os deles descendentes sobreviveram de diversas maneiras na Freguesia de Santa Ana: na condi??o de cativos de guerra ou em regime de trabalho servil, como moradores ou assistentes nas fazendas, povoa??es e vila; perambulando sem rumo nos campos e nas manchas populacionais; como agentes mediadores entre o mundo ocidental e o nativo, exercendo cargos militares ou civis

O presente trabalho investiga os métodos utilizados pelo etno-historiador Serge Gruzinski – as Connected Histories e a História das Sensibilidades – com a finalidade de compreender como foram construídas as instituições jurídico-políticas pela monarquia católica na América Espanhola até o final da dinastia dos Habsburgos, a partir de uma realidade hegemônica preexistente nos povos pré-colombianos. Não foi possível a simples implantação do sistema institucional hispânico e também não se perpetuaram as instituições pré-colombianas, criandose instituições mescladas. Trata-se de uma realidade complexa, na qual não podem ser considerados apenas indígenas e espanhóis, pois através deste contato surgiram os mestiços e na América nasceram os criollos. Aportaram no Novo Mundo negros, povos de outras raças que se misturaram. Esta mistura não ocorreu apenas no aspecto biológico, mas antes na religião, na escrita e nas instituições. O método das connected histories foi criado por Sanjay Subrahmanyam e adotado por Gruzinski. Os principais desencadeadores deste método, quando aplicado à América Espanhola, são: a função mediadora dos passeurs culturels a descentralização da história e as mestiçagens. Os passeurs são quem realiza os processos de ocidentalização e de globalização. A descentralização da história substitui o polo único europeu ou ibérico por uma pluralidade de centros localizados na periferia, buscando a elaboração da história de forma global e não reducionista. A Monarquia Católica é o campo de observação e aplicação deste método porque está para além dos limites do Estado-nacional. Os elementos mestiços tem sido ignorados ou desvalorizados ao longo da história, mas são importantes porque aprofundam a história e apresentam as realidades complexas, para além de espanhóis e indígenas. Destaca-se também a importância das imagens e do imaginário, que podem expressar uma ideia diretamente, cujas reações são difíceis de traduzir em palavras. É importante captar a história para além das expressões intelectuais ou técnicas, sob pena de haver um reducionismo na apreensão do passado. Trata-se do método da história das sensibilidades. Por fim, é importante destacar a visão de Matthew Restall em relação aos mitos da conquista espanhola, com sua crítica ao mito da superioridade dos espanhóis, pois não podemos partir da premissa de que os espanhóis eram em algum sentido melhores do que os nativos americanos, sob pena de não compreendermos a complexidade da história gerada a partir do contato entre estes dois mundos. / The present work searches the methods used by the etno historian Serge Gruziski – The Connected Histories and the Sensibilities’ History – to understand how the Catholic Monarchy built the political and juridical institutions of the Spanish America until the end of the Habsburg Dynasty, upon a hegemonic reality pre-existent in the pre-Columbian peoples. The simple implantation of the Spanish institutional system was impossible, as was the perpetuation of the pre-Columbian institutions, originating mixed institutions. It was a complex reality, in which we cannot just consider Indians and Spaniards, because from this very contact emerged mestizos and in America, creoles were born. Negroes and other races docked in America and mixed. This mix don´t happen only in the biologic sense, but also and above all in the religion, in the writings and in the institutions. The connected histories method was created by Sanjay Subrahmanyam and adopted by Gruzinski. The main elements of this method, when applied to the Spanish America, are the mediator paper of the passeurs culturels, the history´s decentralization and the miscegenation. The passeurs are the actors who made the processes of the westernization and globalization. The history´s decentralization replaces the only European pole by a plurality of centers situated in the periphery, seeking to elaborate a global history and not a reductionist version of it. The Catholic Monarchy is the field of observation and application of this method, because it is beyond the limits of the State Nation. The mestizos has been ignored or devaluated through the history, but they are important because they deepen the history and show complex realities, beyond Spaniards and Indians. Noteworthy is also the importance of the images and the imaginary, that can express an idea directly, whose reactions are difficult to translate in words. It´s important to understand the history beyond the intellectual and technical expressions, otherwise we generate a reductionist view and comprehension of the past. This is the method of the Sensibilities’ History. Finally, it’s important to highlight Matthew Restall’s view towards the myths of the Spanish Conquer, with his critic to the myth of the Spanish superiority, because we cannot start by the premise that the Spaniards were in either way better than the native Americans, otherwise we will be unable to understand the complexity of the history generated by the contact between this two worlds.