This thesis is based on two years of participant observation in a municipal youth club in a Swedish city suburb. In focus is a group of 14-19 year old boys and their relations to peers and to the staff of the club. Rock music playing, the activity they engage in, is studied as a part of the youth club practice, and seen as a communicative process in which relations are lived out. Two approaches are identified; "to go for it" and "to have fun" both of which become important in the boys´ musical awareness, as well as their attitude to life. The youth club is seen as a place where a particular kind of democratic dilemma is grappled with. The club has the pedagogical aim of creating meaningful leisure time on the visitors tenns, but also of disciplining them and functioning as an instrument of guidance into adult life values. Questions of power-relations and institutionalization are discussed through notions of the dialectic of control (Giddens); of authority (Sennett), and of Goffman's analysis of life within public institutions. In this setting, the complexity of power and of growing up in modem society are studied. Both groups; the staff and the visitors, are seen as jointly shaping and recreating a communicative practice through interaction, with music playing as the medium through which relations are transformedand hierarchies seemingly overturned at the same time as social control is cemented and protest limited.

Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2015-07-06T13:58:05Z No. of bitstreams: 1 Francisco Silva de Lima.pdf: 7514572 bytes, checksum: 7e193231c0c7b98002b4737e17f824e2 (MD5) / Made available in DSpace on 2015-07-06T13:58:05Z (GMT). No. of bitstreams: 1 Francisco Silva de Lima.pdf: 7514572 bytes, checksum: 7e193231c0c7b98002b4737e17f824e2 (MD5) Previous issue date: 2014-04-11 / Nenhuma / O presente trabalho tem como objetivo investigar as conversações e a consequente sociabilidade entre jovens moradores da zona rural de Pelotas – município situado na região Sul do Rio Grande do Sul – por meio do Facebook. Mais especificamente, visa a perceber se os jovens estudantes da Escola Estadual de Ensino Médio Elizabeth Blaas Romano tiveram suas relações com os colegas alteradas a partir do uso deste site de rede social. Além disso, pretende apontar elementos que ajudem na compreensão de como os jovens rurais se inserem numa realidade globalizada de consumo de mídias e tecnologias. Para isso, o referencial teórico aborda as noções de culturas juvenis e juventude rural, inserindo-as num contexto de consumo e uso de tecnologias, e no âmbito das mediações. Com relação à perspectiva comunicacional, aborda a sociabilidade frente à sociedade em rede e os conceitos de redes sociais, sites de redes sociais, laço social, capital social e interação. A metodologia, por sua vez, é construída em torno de um estudo de caso, de maneira a identificar as particularidades do grupo estudado, sem pretensões generalizantes. Num primeiro momento, durante o movimento exploratório, foram realizadas entrevistas por telefone com agricultores familiares da região e entrevistas semi-estruturadas junto a uma turma de segundo ano da escola, de maneira a subsidiar a construção do desenho de pesquisa. Em seguida, a aplicação de questionários em visita à escola e algumas conversas informais se somaram ao material já coletado de maneira a delimitar as características deste grupo e, também, de forma a identificar algumas mudanças na interação com os colegas a partir do uso do Facebook. Dentre os resultados, observou-se o uso frequente de tecnologias enquanto ferramenta para mediação de sociabilidade, o que incidiu em maior contato e, portanto, em melhoria das relações interpessoais fora do ambiente escolar. Além disso, o uso do Facebook também aumentou a sociabilidade com parentes e pessoas mais distantes, abriu espaço para interação com desconhecidos e possibilitou mais acesso a atualidades. No entanto, verificou-se que as práticas de sociabilidade off-line continuam bastante presentes entre esses jovens, ou porque nem todos têm acesso, ou porque (ainda) não dominam as linguagens da internet e dos sites de redes sociais. / This present work intends to research conversations and consequent sociability among youth who lives in Pelotas` rural areas – city located in Rio Grande do Sul southern part – throughout Facebook. Specifically, it intends to realize how social relations between students have changed from the usage of this social network site. Besides that, this study searches for elements that can help comprehending how the rural youth is affected by the globalized reality of media and technological consumption. For that, the theoretical part addresses youth culture and rural youth, putting them in a context of consumption and usage of technologies, and in a context of mediations. From a communicational perspective, this study addresses sociability inserted in a networked society and the concepts of social network, social network sites, social bonds, social capital and interaction. The methodology was built as a case study, to identify some particularities of the studied group, with no generalizing intentions. In a first moment, during the exploratory movement, some regional family farmers were interviewed by telephone, and semi-structured interviews took place in a high school class with second year students, to subsidize the research design construction. Following, the usage of questionnaires and some informal conversation added to the collected data, helping to identify some group characteristics and, besides that, to identify some changes in the colleagues` interaction from Facebook usage. As results, the technology use as tool to mediate sociability, resulting in more contact between youths and, therefore, better interpersonal relationships outside school. Besides that, Facebook usage increased sociability with family and distant people, opened space for interaction with unknown and provided more access to current information. However, it was noted that offline social practices keep strongly present among this particularly youth, because not all of them have access, or because some of them don`t master the languages and technical aspects of internet and social network sites (yet).

A proposta deste estudo foi conhecer a representação de violência que as crianças constroem nas relações sociais e com a mídia, a partir do desenho animado, desdobrando-se em dimensionar o impacto de suas representações no processo de socialização e de construção da subjetividade na infância, e em explicitar a possível relação entre violência na mídia e violência individual e social. Compreendeu um estudo descritivo, de natureza qualitativa e incluiu pesquisa bibliográfica e levantamento junto às crianças e adultos. A partir de um exercício de descrição, comparação e análise dos discursos de crianças e de seus pais, com suporte em referenciais teóricos sobre cultura contemporânea, violência e representação social, foi possível constatar que as crianças reconhecem diferentes dimensões do fenômeno, discriminam entre a violência real e ficcional e identificam gêneros televisivos e situações, às quais se sentem vulneráveis. Reconhecem imitar os personagens e seus comportamentos nas brincadeiras, porém afirmam que não matariam na vida real. / The purpose of this study is to investigate the representation of cartoon-related violence that children build into their social relationships and with the media. The study also aims to size the impact of their representations in the process of socializing and subjectivity building during childhood, and to show the possible relationship between violence in the media and individual and social violence. This is a descriptive and qualitative study which includes bibliographic research and surveys with children and adults. By describing, comparing and analyzing the language from children and their parents, theoretical references on contemporary culture, violence and social representation, it was possible to verify that children recognize different dimensions of the phenomenon, differentiate between real and fictional violence, and identify television genres and situations to which the feel vulnerable. Children recognize they emulate characters and their behavior, but claim they would not kill in real life.

Submitted by Kenia Bernini (kenia.bernini@ufpel.edu.br) on 2018-03-02T12:33:48Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Isadora_deLeon_Torres_Dissertação.pdf: 7655461 bytes, checksum: 448d25340586ff40116d59ad40d206d1 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2018-03-05T21:41:26Z (GMT) No. of bitstreams: 2 Isadora_deLeon_Torres_Dissertação.pdf: 7655461 bytes, checksum: 448d25340586ff40116d59ad40d206d1 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2018-03-05T21:42:10Z (GMT) No. of bitstreams: 2 Isadora_deLeon_Torres_Dissertação.pdf: 7655461 bytes, checksum: 448d25340586ff40116d59ad40d206d1 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-03-05T21:42:17Z (GMT). No. of bitstreams: 2 Isadora_deLeon_Torres_Dissertação.pdf: 7655461 bytes, checksum: 448d25340586ff40116d59ad40d206d1 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-12-22 / Sem bolsa / Esta dissertação de mestrado da área de Antropologia tem como objeto de pesquisa a trajetória de vida e as relações sociais dos estudantes da primeira turma que ingressou no ensino médio da Escola de Ensino Médio Eraldo Giacobbe, SESI/FIERGS, situada em Pelotas. A turma trata-se de jovens de classe social baixa, moradores da periferia da cidade de Pelotas, que ingressaram em uma instituição privada, formadora de mão de obra para a indústria e para o comércio, e que, a partir disso, transformaram as suas vidas. Nessa perspectiva, analisaremos, por meio de uma observação participante junto a essas pessoas, o processo pelo qual esses estudantes passaram desde o ingresso até a conclusão do curso, entre 2014 e 2016, bem como relataremos as transformações vivenciadas em suas vidas no decorrer dessa jornada. Dessa forma, pretenderemos compreender, a partir dessa experiência, quais diferenças foram geradas em suas vidas e quais fatores corroboraram para isso / This masters dissertation from the Anthropology area has as its object of research the life trajectory and the social relations among the first high school group of students from Escola de Ensino Médio Eraldo Giacobbe, SESI/FIERGS, a High School located in the city of Pelotas. The subjects are young people who belong to lower class, live on the outskirts of the city and have entered in a private institution, which is a source of labor for industry and commerce, and since then have transformed their lives. In this perspective, we will analyze, through a participant observation with these people, the process by which the students have gone through from their entrance to their conclusion of the course, between 2014 and 2016, and the transformations experienced in their lives during that journey. Thus, we intend to understand what changes this experience has brought to their lives and what factors corroborated for them to happen

<p>The purpose of the study was, with initial position from two particular youth homes, to survey the staff’s experiences regarding different youth cultures that might occur at the institutions and how they react to them. The question formulations were as follows: What kind of youth cultures might occur at the institution and how are they being expressed, according to some of the staff members? How do the same staff members, individually, see their role and prospect to influence the type of youth culture that is developing on the institution? Earlier research in the field were used as theoretical starting positions as well as the concepts of “looking-glass self“, “the generalized other” and ”the overtaking of roles” in the symbolic-interactionism. Qualitative research interviews were carried through with three of the employees at the two youth homes and the results of the study evinced that both positive and negative youth cul-tures develops at both of the institutions, concluding the fact that youths affect each other both ways. The results of the positive culture is that the youths identifies themselves with other youths, support each other and by comprehending more might change their attitude toward different matters. The negative culture might be expressed with youths who bring their trou-bles to the institution, youths who discuss divergent subjects within the group, exposure to bad influence which leads to negative behaviour. Henceforth, the personnel considered that they have a propitious potential to influence the youths and the conditions between them. It was deemed crucial that the personnel group acted alike and kept a jointly approach toward the youths.</p>

The purpose of the study was, with initial position from two particular youth homes, to survey the staff’s experiences regarding different youth cultures that might occur at the institutions and how they react to them. The question formulations were as follows: What kind of youth cultures might occur at the institution and how are they being expressed, according to some of the staff members? How do the same staff members, individually, see their role and prospect to influence the type of youth culture that is developing on the institution? Earlier research in the field were used as theoretical starting positions as well as the concepts of “looking-glass self“, “the generalized other” and ”the overtaking of roles” in the symbolic-interactionism. Qualitative research interviews were carried through with three of the employees at the two youth homes and the results of the study evinced that both positive and negative youth cul-tures develops at both of the institutions, concluding the fact that youths affect each other both ways. The results of the positive culture is that the youths identifies themselves with other youths, support each other and by comprehending more might change their attitude toward different matters. The negative culture might be expressed with youths who bring their trou-bles to the institution, youths who discuss divergent subjects within the group, exposure to bad influence which leads to negative behaviour. Henceforth, the personnel considered that they have a propitious potential to influence the youths and the conditions between them. It was deemed crucial that the personnel group acted alike and kept a jointly approach toward the youths.

Young people’s recreational activities are based on, contain or are framed by music, where by choosing music and applying knowledge about styles they construct their identities and lifestyle projects. This study explores the relationship between music activities at school and in leisure time, how young people use and perceive music in these two environments and in what way they interact. Theories and research on late and post modernity, social construction, media, youth culture and music education are utilized in this study. Concepts such as authenticity, individualization, reflexives, aestheticization and makeability are concerns in the processing of the empirical data. The study is based on a survey, observations and interviews where three musical environments in two different upper secondary schools were investigated. 83 third-year pupils completed the survey, out of whom I interviewed 29 pupils. Music is pictured as an activity and a positioning of the individual in a social context, or as a construction of identity, as I prefer to put it. Emotions are essential in music, and according to the pupils emotions are created by the musician, mediated in music and interpreted by the listener. It is important to be authentic and to have a unique identity, which is possible to achieve in music. In the study pupils equal music to emotions and emotions to the self, which I define as Music = feelings = I. Music symbolizes cultural affiliation, lifestyle choices and ethical standpoints described in stereotypes which young people gather from various attributes and combine personally depending on the time and cause. It seems important to be open-minded and creative, which can be promoted by music activities according to the pupils. Music as a characteriser of identity seems to be at stake both in leisure time and at school. Based on the notion that young people’s behaviours are seismic readings of tendencies in society, this study implies that upper secondary school music activities are cultural investments in identity and in the students’ life projects.

The Difference of Conversion examines theologically the possibilities for a religious minority group to maintain its own corporate identity while contributing as a member of the greater society. The research centers on the Swedish Baptist denomination, Örebromissionen, and focuses on its youth ministry. The research material is the weekly newspaper Missionsbaneret. This examination is twofold: part one is a historical analysis, and the second, a Diaspora-theological analysis that results in the development of a Diaspora ecclesiology. The historical analysis is influenced by a discursive approach and emphasize two areas of focus; what makes something visible, or problematic, and which steering techniques that are used. The study covers three different periods – 1930s, 1950s and 1980s. The research shows that it has been a great challenge for Örebromissionen to maintain a corporate identity in Sweden, both during the Folk Church period as well as in the Folkhemmet period. The examination suggests that this depends on two coexisting processes; first, the understanding of personal conversion primarily as an emotional, datable, and complete experience within the denomination and secondly the strong emphasis of a shared identity in society. The theological analysis begins with a description of the late Mennonite theologian John Howard Yoder’s Diaspora theology. Using Diaspora-theological analysis shows that the strong emphasis of a shared identity in Swedish society has changed the theology concerning personal conversion in relationship to moral values; where once conversion preceded moral change to later when moral development preceded conversion. This shift in understanding was brought about by new practices introduced in Youth Ministry. In conclusion it is suggested that a Diaspora ecclesiology that both wants to maintain a corporate identity as well as to contribute to a good society must emphasize a multi-cultural society, accentuate the individual as a part of a specific religious social body, and understand the religious corporate identity borders as porous, and therefore constantly re-negotiated.

For a short period during the 1960s Toronto’s Yorkville district was found at the centre of Canada’s youthful bohemian scene. Students, artists, hippies, greasers, bikers, and “weekenders” congregated in and around the district, enjoying the live music and theatre in its many coffee houses, its low-rent housing in overcrowded Victorian walk-ups, and its perceived saturation with anti-establishmentarian energy. For a period of roughly ten years, Yorkville served as a crossroads for Torontonian (and even English Canadian) youth, as a venue for experimentation with alternative lifestyles and beliefs, and an apparent refuge from the dominant culture and the stifling expectations it had placed upon them. Indeed, by 1964 every young Torontonian (and many young Canadians) likely knew that social rebellion and Yorkville went together as fingers interlaced. Making the Scene unpacks the complicated history of this fraught community, examining the various meanings represented by this alternative scene in an anxious 1960s. Throughout, this dissertation emphasizes the relationship between power, authenticity and identity on the figurative stage for identity performance that was Yorkville. / Thesis (Ph.D, History) -- Queen's University, 2007-10-02 09:46:00.077

This thesis is the result of more than ten years involvement with outdoor dance events in Aotearoa, with a specific focus on Te Wai Pounamu (South Island) and Otautahi (Christchurch). Two symbiotic themes are explored here – that of the significance of the landscape in inspiring a conversion to tribal-based spirituality at the events, and the role of the music in ‘painting’ a picture of Aotearoa in sound, with an emphasis on those musicians heard in the outdoor dance zones. With no major publications or studies specific to Aotearoa to reference, a framework based on global post-rave culture has been included in each chapter so that similarities and differences to Aotearoa dance culture may be established. Using theoretical frameworks that include Hakim Bey’s TAZ (Temporary Autonomous Zone), the carnivalesque, and tribalism, the overriding theme to emerge is that of utopia, a concept that in Aotearoa is also central to the Pākehā mythology that often stands in for a hidden violent colonial history, of which te Tiriti o Waitangi (the Treaty of Waitangi) has been a source of division since it was signed in 1840. Thus, in the Introduction several well-known local songs have been discussed in relation to both the Pākehā mythology and the history of te Tiriti in order to contextualise the discussion of the importance of Māori and Pākehā integration in the dance zones in the following chapters. The thesis comprises of two main themes: the events and the music. At the events I took a participatory-observer approach that included working as rubbish crew, which provided a wealth of information about the waste created by the organisers and vendors, and the packaging brought in by the dancers. Thus the utopian visions that were felt on the dancefloor are balanced with descriptions of the dystopian reality that when the dancers and volunteers go home, becomes the responsibility of a strong core of ‘afterparty’ crew. Musically, the development of a local electronic sound that is influenced by the environmental soundscape, along with the emergence of a live roots reggae scene that promotes both positivity and political engagement, has aided spiritual conversion in the dance zones. Whereas electronic acts and DJ’s were the norm at the Gathering a decade ago, in 2008 the stages at dance events are a mixture of electronic and live acts, along with DJ’s, and most of the performers are local. Influenced by a strong reggae movement in Aotearoa, along with Jamaican/UK dance styles such as dub and drum and bass, local ‘roots’ musicians are weaving a new philosophy that is based on ancient tribal practices, environmentalism and the aroha (love) principles of outdoor dance culture. The sound of the landscape is in the music, whilst the vocals outline new utopian visions for Aotearoa that acknowledge the many cultures that make up this land. Thus, in Aotearoa dance music lies the kernel of hope that Aotearoa dance culture may yet evolve to fulfil its potential.