Dissertations / Theses on the topic 'Social dreaming'

Neo-liberal welfare reform, which was implemented in 2002 in BC, Canada, contests the agency of welfare recipients by claiming the right to legitimize motivation. The impact of this on a diverse group of impoverished lone mothers (n = 17) with young children in the city of Vancouver was explored using a critical feminist lens. Grounded theory and narrative analysis were used in a qualitative mixed method study to investigate how women are creating a future for themselves and their children, how they resist and interrogate the imposition of policy directives, and the implications for social planning. The results of in-depth interviews from a three year qualitative longitudinal study show how women mediate between public expectations and private needs by deploying identity to survive. Their actions resist individualizing policy discourses that frame them as people in need. Meanwhile, because of insufficient benefits, they engage in the informal economy to survive, transforming private goods, including sometimes, their bodies, into benefits through barter, sale, and assuming debt. As they scrabble for resources, they create and care for community as a means of surviving, ensuring the future well-being of their children and affirming their identity as valuable members of society. These women manage the risk of failing to support themselves, their children and others, by constituting themselves through dreaming a way out. When their dreaming is at risk of failing, the women risk losing their families. If a key normative goal of social planning is to create an equitable and inclusive society, then these findings challenge the often racialized discourses around poverty and affirm the contribution of impoverished lone parent families, including Aboriginal families, to urban life. A conceptual shift away from the polarized debate created by identifying poverty with a lack of finances and toward the capabilities model used at the international level would enable local planners. Spatial planning tools could help meet the dilemmas impoverished lone parent women face as they use place-based resourcing activities to survive. I argue that without recognizing women’s agency, impoverished lone parent families remain invisible and underserved by existing planning practices.

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Rejected by Luana Rodrigues (luana.rodrigues@fgv.br), reason: Dear Mohamed, Please make the changes below into your dissertation and then post again. 1) On the first page your name must be written in capital letters. 2) On the second page, the order should be: FUNDAÇÃO GETULIO VARGAS ESCOLA DE ADMINISTRAÇÃO DE EMPRESAS DE SÃO PAULO DREAMING UP THE RIGHT CAREER AN EXPLORATORY STUDY OF THE CAREER ASPIRATIONS OF LOW-INCOME ADOLESCENTS IN URBAN SAO PAULO MOHAMED ZAKZOUK SÃO PAULO 2015 3)On the fourth page, your name should be written with capital letters and the field of knowledge must be the same of your advisor, in this case is Gestão e Competitividade em Empresas Globais. After you modify your dissertation, please upload the thesis again. Best regards, Luana de Assis Rodrigues Cursos de Pós-Graduação – Post Graduate Program SRA - Secretaria de Registros Acadêmicos on 2015-03-30T20:27:09Z (GMT)
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In Brazil, low-income youth is prone to unemployment, which is particularly problematic in an emerging economy where income inequality is relatively high, and where future socioeconomic development may depend on the growth and stability of an already vulnerable middle class. Youth unemployment, especially in urban cities, is also associated with high incidents of violence, illegal behaviour, widening inequality and sociopolitical instability. The present study complements existing efforts to advance the employment prospects of Brazilian youth, by exploring the career aspirations of 25 late adolescents living in low-income communities in urban Sao Paulo. The research was conducted by means of focus groups, over the course of four meetings in the Paulistano communities of Vila Albertina, Heliopolis, Vila Prudente and Vila Nova Esperança. The research findings largely echo existing knowledge pertaining to adolescents: they confirm the important role of individual merit, the micro-environment and role models (namely family, peers and local educators) in shaping and enabling (or hindering) the career paths of young adults, and highlight the flexibility and diversity of professional interests during that age. Furthermore, the findings reveal paradoxical attitudes towards low-income communities in Sao Paulo. All participants seemed empowered by elements within their micro-environment, exhibiting sentiments of pride and belonging to their community, yet many seemed troubled by how outsiders stereotype or stigmatize 'favela' dwellers. Overall, the study highlights tendencies that support the case for further investment in the professional development of youth at the base of the economic pyramid. As a potential ecosystem for socioeconomic development, low-income communities can constitute a rich source of not only human capital, but also business opportunities and employment.
No Brasil, os jovens de baixa renda estão propensos ao desemprego, o que é particularmente problemático em uma economia emergente onde a desigualdade de renda é relativamente alta, e onde o desenvolvimento socioeconômico futuro pode depender do crescimento e da estabilidade de uma classe média já vulnerável. Além disso, o desemprego entre os jovens, especialmente em cidades urbanas, está associado a elevada incidência de violência, comportamento ilegal, aumento da desigualdade e instabilidade sociopolítica. Este estudo complementa tentativas existentes de promover as perspectivas de emprego da juventude brasileira, investigando as aspirações profissionais de 25 adolescentes que vivem em comunidades de baixa renda na zona urbana de São Paulo. A pesquisa foi realizada através de grupos de foco durante o período de quatro encontros nas comunidades paulistanas de Vila Albertina, Heliópolis, Vila Prudente e Vila Nova Esperança. Os resultados da pesquisa repetem, em grande parte, o conhecimento existente que diz respeito a adolescentes; eles confirmam o papel importante que o mérito individual, o microambiente e os modelos exemplares (isto é, familiares, colegas e educadores locais) têm de moldar e possibilitar (ou impedir) os planos de carreira de jovens adultos, e destacam a flexibilidade e a diversidade de interesses profissionais nesta faixa etária. Ademais, os resultados revelam atitudes paradoxais face às comunidades de baixa renda em São Paulo. Todos os participantes pareciam empoderados por elementos dentro de seu microambiente, exibiam sentimentos de orgulho e que faziam parte de sua comunidade; porém, muitos pareciam perturbados pela maneira como pessoas de fora estereotipam ou estigmatizam os moradores da 'favela'. Ao todo, o estudo destaca tendências que sustentam razões para maiores investimentos no desenvolvimento profissional dos jovens de baixa renda. Na qualidade de um ecossistema com potencial para desenvolvimento socioeconômico, as comunidades de baixa renda podem constituir uma fonte rica não apenas de recursos humanos, mas também de oportunidades comerciais e empregos.

This is an ethnographic study of how Lao Isan youth living in the northeastern provincial capital Khon Kaen and nearby town Mahasarakham experience Thainess or khwampenthai in its most popular form – television. People who inhabit the northeast of Thailand interchangeably label themselves and are labelled by others as Isan, Thai Isan, Lao Isan, Thai or Lao, depending on the ethnic, political, social or familial nuances of any given situation. I use the term Lao Isan to refer specifically to Isan people of Lao origin or ethnicity. Lao Isan are subject to complex and often competing notions of Isanness, Laoness and Thainess by insiders and outsiders. Using data derived from a 2002 ethnographic study of the responses of Lao Isan youth (aged 17 to 25) to their favourite Thai television programs, this thesis explores contemporary and co-existing interpretations of Isan identity or khwampenisan among Lao Isan youth in relation to historical context and processes of identity formation. The people of northeast Thailand, or Khon Isan, are confronted daily with ambiguities gravitating around the perceived multiplicity of their identity, particularly Thai identity and Lao (Isan) identity. Political, social and cultural constructs of identity are continually contested. Collective themes and understandings of Lao Isan identity are represented and constituted by outsiders and insiders whose views melt into and across cultural borders. Some of these constructions highlight the exclusivity of Isan identity – a tight geographical space that is no longer Lao but Thai Isan within the larger Thai nation state. Others ignore geographical boundaries and explore Lao Isan identity within a more open cultural space that encompasses both northeast Thailand and Laos. Informing these constructions are overlapping and often conflicting views on Thai-Lao historiography, Lao Isan indigenous studies, and the influence of popular culture.

This investigation explores the international perspectives of causality of human traffic, specifically, traffic into commercial sexual exploitation. Current Western approaches to combat trafficking centre around law and order, immigration issues, and victim protection programs. While these are important for a holistic effort to deter traffic, these foci overlook prevention endeavors, thereby acting as a band-aid on a bullet wound, addressing the symptoms, but not the foundation of trafficking. Western perspectives toward prevention concentrate on economic aspects of supply and demand while crediting the root cause to be poverty. Using social exclusion theory, this thesis demonstrates that the current paradigm of viewing human trafficking in purely economic terms is an oversimplification. This project proposes to widen the focus of prevention efforts those cultural and social structures which push and pull victims into trafficking. The research is a response to an international call for further initiatives to prevent human trafficking, the recent rise of human traffic in Guatemala, Central America and the lack of research which focuses on the social links with trafficking and mainstream society. Research conducted in Guatemala, included a thirteen-month ethnography and involved one-hundred and thirteen qualitative interviews conducted in nine Guatemalan cities strategically located along trafficking routes. The target research population included women sex workers and former traffic victims from Central America and included insights from non-governmental organizations workers. Twenty-three interviewees were Central American migrants which provided insight in the wider regional structures of traffic and commercial sexual exploitation. The interviews aimed at understanding the lived experiences of exploitation in order to determine whether social exclusion affects human traffic within commercial sexual exploitation. The findings revealed the underlying social and cultural structures which reinforce human trafficking. Empirical data collected provides real-time data on trafficking networks, commercial sexual exploitation and reveals the geo-political significance of Guatemala as a hot-spot for traffic. Analysis of interviews illustrates variations in the experience of human traffic and commercial sexual exploitation which challenges current western stereotypical ideas on traffic victims. Conceptually, macro-structures—political, economic, social, and violence—are presented as a back drop for the formation of wider networks of exploitation. The exploration of violence as a push factor challenges international forced repatriation policies. Micro-structures—gender roles, family, violence, and coping strategies—are examined in the ways they perpetuate social systems of trafficking and commercial sexual exploitation. Theoretically, the thesis argues against the current paradigm which narrowly focuses on economics, but calls for the incorporation of social exclusion theory to understand the multi-dimensionality of human traffic and its wider links to society in order to open up new dialogue for prevention between the West and the majority world.

1.Lo sfondo teoretico Il canone filosofico occidentale. Sulla base di un confronto con le più significative posizioni acquisite dal dibattito ontologico svoltosi nello scorso secolo – in particolare seguendo la traiettoria tracciata dal pensiero di M. Heidegger, J. Derrida e J.-L. Nancy – nella prima parte dello studio si approda a una preliminare fissazione di quello che, nella tradizione filosofica occidentale, si è imposto come un vero e proprio canone. Una colonna vertebrale rispetto alla quale hanno potuto ramificarsi anche le direzioni teoretiche solo in apparenza più divergenti. Heidegger e Derrida hanno definito questo canone, che ha assunto il ruolo di DNA costitutivo del pensiero occidentale egemone, come onto-teo-ego-logia. L’ontologia della forma-presenza. Le analisi di Heidegger e Derrida convergono sulla definizione della “presenza” come concezione ontologica centrale dell’essere. Un oggetto è dichiarato come reale solo nella misura in cui è “reso-presente” (prae-ens) nell’esperienza. La presenza dell’oggetto viene fatta collimare, sempre all’interno del paradigma ontologico dominante, con la sua realtà. Quindi, con la sua calcolabilità razionale e con il suo inserimento in quella logica dell’oggettivazione e della manipolabilità che è alla radice dello sviluppo tecnologico della tecnica moderna e contemporanea. 2. Il mito cosmologico e il suo non-detto Il luogo di accoglienza della formazione. Nel mito del Timeo, a fronte della preponderanza ontologica delle istanze formali (Modello ideale) e formatrici (Demiurgo), viene lasciata indecisa da Platone la questione dello “sfondo”, del “luogo” (chōra), della “matrice” pre-originaria. Nella misura in cui essa sarebbe priva di forma (e quindi di presenza, di oggettività, di “realtà”), sarebbe in grado di accogliere, di dislocare al proprio interno ciò che può essere formato. Il pensiero spurio e onirico. Nel Timeo, Platone sostiene che la Madre di tutto ciò che è non può essere pensata dialetticamente, ma solo accostata facendo ricorso a un non meglio specificato pensiero “spurio”, “bastardo”, che somiglia molto da vicino all’esperienza onirica (Timeo, 52 b). Formazione e nichilismo. Mettendo a frutto le rarefatte ed enigmatiche indicazioni fornite dal Timeo, questa riflessione sull’incidenza simbolica del “luogo” della formazione, intende inserirsi nel dibattito filosofico-pedagogico contemporaneo sul nichilismo, contribuendo ad aprire un ulteriore fronte di discussione sulle radicali ricadute pedagogiche che la centralità nichilistica della categoria educativa di “formazione” ha via via assunto nella cultura occidentale. In quali termini parlare, allora, del “luogo” della formazione, della “Madre di ciò che viene formato”? Quale linguaggio, quale possibilità di comunicazione rimane dischiusa davanti all’intento di confrontarsi con quel senza-forma che rende possibile, accogliendola al proprio interno, ogni modalità della formazione? Il luogo, la Madre e l’immaginazione simbolica. Ripercorrendo alcune tra le più suggestive interpretazioni del dialogo platonico e, su tutte, facendo particolare riferimento al commento neoplatonico di Calcidio e al pensiero dell’ultimo Bachelard, si parte dall’ipotesi che quel “pensiero onirico” che ci consente di accostarci al regno simbolico della Madre di ciò che viene formato, possa essere considerato l’immaginazione simbolica. 3. Ricadute pedagogiche e prospettive di ricerca Paideia, formazione, Bildung. A partire dalla riflessione educativa di Platone, sotto il profilo pedagogico, la categoria di paideia rimanda all’intento sociale di “elevare” l’individuo (concepito come spontaneamente “immaturo” e “indifferenziato”) all’universalità, alla civiltà, all’individualità, alla competenza (Jaeger). L’individuo sarebbe restituito del tutto alla sua funzione sociale e alla capacità di esprimere compiutamente la propria natura profonda solo nella misura in cui possa venire sottomesso al regime ontologico-educativo della forma. Forma che, con l’avvento della civiltà moderna, si fa sempre più dinamica, duttile, diveniente (Bildung), restando pur sempre principio di delimitazione e di riduzione dell’individualità del soggetto alla sua oggettività, alla calcolabilità. La concezione demiurgica dell’educazione. La ricaduta pedagogica del discorso teoretico sviluppato nella sezione precedente richiede inoltre di impostare un parallelo con il discorso sull’educazione centrale nel pensiero platonico, corrispondente al “mito” della caverna. Qui la nostra guida di riferimento rimane l’esegesi articolata da H. Blumenberg. Il mito della caverna di Platone resta la metafora di riferimento di tutto il successivo discorso occidentale sull’educazione. Una lettura che intenda connetterlo al tema ontologico della formazione, sempre mettendo a frutto le direttive ermeneutiche del filosofo tedesco, richiede una ricalibrazione del suo significato in relazione al mito cosmologico esposto nel Timeo. Esisterebbe una pulsione tesa alla formazione già inscritta a livello metafisico nella dottrina delle Idee. L’operatore della formazione, il Demiurgo, non farebbe altro che mettere in scena sul piano retorico e della temporalità l’istanza modellatrice veicolata dai paradigmi ontologici. Parlare di educazione demiurgica significa allora riconoscere il doppio movimento paideutico di discesa della forme ideali nel “luogo” pre-formale dell’accoglienza dei modelli, connotato come di per sé insofferente e indipendente da ogni docile sottomissione alla funzione formatrice, e di ascesa del prigioniero pre-destinato a conseguire la paideia in direzione dell’orizzonte luminescente dei paradigmi. Il contributo di Bourdieu e di Deleuze. L’ulteriore angolatura prasseologica dischiusa da P. Bourdieu alla riflessione sulla sociologia e l’antropologia dell’educazione e la logica del senso di G. Deleuze ci consentono di parlare dell’esperienza formativa, anche e soprattutto presa nella sua accezione pedagogica, come del luogo di massima esposizione alla violenza simbolica esercitata dai modelli sulla condizione di sudditanza nei loro confronti manifestata dalle copie e da simulacri. Paideutica e letteratura. Al fine di esemplificare in modo più articolato il concetto di educazione demiurgica, abbiamo convocato nell’orbita della nostra analisi la grande letteratura occidentale, e in particolare i due romanzi Martin Eden di J. London e Padre padrone di G. Ledda, all’interpretazione pedagogica dei quali abbiamo dedicato due lunghi capitoli della seconda parte della dissertazione. Il pensiero onirico in educazione. Nella terza parte del nostro lavoro siamo prepotentemente riapprodati alla sfera del simbolico. Annunciando la nostra intenzione di prendere sul serio il suggerimento del Timeo platonico di fare ricorso alle risorse di un ragionamento “spurio e onirico” come canale di collegamento privilegiato al luogo pre-formale della Madre della formazione, ci siamo confrontanti, pur se in modo sintetico, con la concezione occidentale del significato dell’esperienza onirica. Abbiamo quindi proceduto a una articolata re-visione in chiave sociologica e in senso lato “politica” della teoria del sogno elaborata da J. Hillman in una direzione inizialmente di stampo più soggettivistico e in sintonia con la psicologia del profondo di derivazione junghiana. Nella misura in cui è possibile dimostrare, attraverso le risorse ermeneutiche dispiegate dalla teoria socio-analitica del social dreaming formulata da esponenti di spicco del Tavistock Institute of Human Relations, che quella del sogno non è una fenomenologia destinata a essere confinata in via esclusiva entro la sfera privata della soggettività individuale, il passo successivo consiste nel mettere a disposizione questo vasto patrimonio di esperienze e di riflessioni al setting educativo. 4. Le cinque domande che alimentano questa ricerca Tra le domande a cui si cerca di dare una risposta vi sono le seguenti: 1) La ricerca educativa è ancora costretta a collocare il momento della formazione in posizione preminente o le è finalmente possibile disporsi a una esplorazione simbolica degli elementi pre-formali dell’educazione? 2) La filosofia dell’educazione può continuare a non tenere in alcun conto degli sviluppi post-strutturalistici dell’ontologia? 3) Come dovrebbe trasformarsi un discorso pedagogico che volesse ispirarsi a una filosofia non più fondata su una ontologia della presenza? 4) Quale trasformazione della sua identità, in senso pedagogico, dovrebbe subire un soggetto non più modellato sull’istanza della forma? 5) Come dovrebbe essere accolta l’attuale tendenza pedagogica che si richiama alla neo-Bildung?

El trabajo que aquí se presenta trata de dar cuenta del trayecto frustrado a lo largo de más de un lustro. La intención inicial era tratar de poner en pie un proyecto de largometraje cinematográfico, para que éste se convirtiera en objeto de estudio para el trabajo de tesis. Viéndose frustrado en varios intentos en su pre-producción, y llegando a las fechas establecidas para la conclusión y la entrega de la tesis, lo que se incluye aquí es el trabajo realizado hasta el momento durante ese camino. En éste se traslada el recorrido establecido desde la primera idea, su particular casting, el contexto en el que se podría encasillar este tipo de película, las intenciones artísticas para afrontar el proyecto, las diferentes piezas con las que se va construyendo su corpus de imagen y sonido, los titubeos reflejados en el propio proceso creativo del mismo, así como un gran 'anexo / portafolio' con varios materiales allí reunidos como cuaderno de bitácora. Es por tanto que el trabajo de tesis que aquí inicia, es un viaje para ayudar a imaginar el potencial proyecto cinematográfico que concluirá más allá de este primer cierre [el de la tesis], para seguir su camino en solitario.
The work presented here tries to explain the failed path over more than five years. The initial intention was to try to put in place a feature film project, so that it became an object of study for the thesis. Seeing several attempts frustrated in its pre-production, and coming to the dates set for the completion and delivery of the thesis, what is included here is the work done so far in that direction. In this travel set from the first idea, his particular casting, the context in which they could classify this kind of film, the artistic intentions to tackle the project, the different pieces that are being built moves his body image and sound, the hesitation reflected in the creative process of it himself; as well as a great 'Annex / Portfolio' with various materials gathered there as logbook. It is therefore the thesis work starts here, it is a journey to help imagine the potential film project which will conclude beyond this first closing [the thesis], to follow his path alone.

Sur la base d’une étude historique des rapports entre les cycles techno-économiques du système mondial et le processus de transformation économique, politique et idéologique d’un pays périphérique comme l’Équateur, cette recherche présente une analyse critique sur le processus de développement du champ technoscientifique de ce pays et le projet de modernisation postnéolibéral mis en place par son gouvernement entre 2007-2017. L’exposition est organisée en deux parties. La première analyse les rapports entre les transformations techno-économiques mondiales et les cycles économiques et politiques locaux ; les rapports entre ces cycles, les vagues de modernisation du système d’éducation supérieure équatorien et la reproduction des élites locales ; et enfin, les rapports entre ces deux derniers et le processus de développement scientifique, technologique et industriel du pays. La deuxième partie est consacrée à l'étude en détail du dernier de ces cycles, caractérisé par la mise en place du projet postnéolibéral de modernisation technoscientifique. Cette étude se focalise particulièrement sur trois projets : la réforme de l’éducation supérieure, le programme de bourses d’étude à l’étranger et le projet de construction de Yachay, une ville dédiée à la science, à la technologie et à l’innovation. Les résultats de ces analyses dévoilent le caractère idéologique de ces projets, conçus et dirigés par un même réseau d’intellectuels et financés par l’essor des exportations de matières premières qui a accompagné cette phase ascendante du cycle périphérique. Enfermés dans leur quête idéologique d’un modèle de développement alternatif et les contraintes imposées par les processus de transformation du système mondial, ces acteurs ont fini par produire un projet de modernisation contradictoire basé sur une abstraction empirique adaptée à leurs besoins de légitimation politique. La fin de l’essor économique a dévoilé les limites de ce projet idéologique dont les résultats concrets sont une plus lourde bureaucratie, le gaspillage des ressources publiques et l’accumulation de pouvoir. Nous suggérons que ce résultat est un effet du décalage entre les cycles de transformation à la périphérie et au centre du système mondial et du processus de reconfiguration global liée à la montée de l’influence chinoise et au déploiement de la dernière vague de transformations techno-économiques. Cette recherchée s’inscrit ainsi dans la lignée de réflexion sur les transformations du système mondial
Based on a historical study of the relationship between the techno-economic cycles of the global system and the economic, political and ideological transformations in Ecuador, this research presents a critical analysis of the development process of the technoscientific field in this country and the post-neoliberal modernization project implemented by its government between 2007-2017. The thesis has two parts. The first one develops an analysis on three levels: the relationships between the global techno-economic cycles and the political and economic transformations in Ecuador; the relationships between these transformations, the waves of modernization of the Ecuadorian higher education system and the reproduction of local elites; and the relationship between the latter and the scientific, technological and industrial development of the country. The second part presents a detailed study of the last cycle, characterized by the implementation of the post-neoliberal project of technoscientific modernization. This study focuses, particularly, on three projects: the higher education reform, the scholarship program for studies abroad and the Yachay technopole project. These analysis results reveal the ideological character of these projects, designed and directed by the same network of intellectuals and financed by the rise of commodity exports which accompanied this upward phase of the peripheral cycle. Trapped in their ideological quest for an alternative development model and the constraints imposed by the transformation processes of the global system, these actors have finally produced a contradictory modernization project based on an empirical abstraction adapted to their needs for political legitimization. The end of the economic upswing has unveiled the limits of this ideological project whose concrete results are a heavier bureaucracy, waste of public resources and the accumulation of power. We suggest that this result is an effect of the three interrelated processes: the gap between the transformation cycles at the periphery and at the center of the global system, the global reconfiguration linked to the rise of Chinese influence and the deployment of the latest techno-economic wave of innovation. This research aims thus to contribute to the debate on the historical transformations of the global system

This thesis demonstrates how eight participants in two dreamgroups, meeting over six years, explored aspects of self-identity, change and transformation in the context of their own personal dreaming and shared dreamgroup processes. The thesis provides a rationale and argument for engagement with group dreamwork processes, as an appropriate medium of critical social/cultural inquiry, as well as for personal psycho-spiritual exploration. An initial pilot project involved four women in a short-term eight week dreamgroup process. Subsequently, two dreamgroups made up of mature-age women, who had experienced a long-term marriage, were formed. The guiding questions of the study were concerned with exploring what kept the participants in marriage or what prompted the urge to remarry? How did the participants reflect on the choices they were making? How were the experiences of the participants similar or different? To what extent did the women consider cultural conditioning as having been prescriptive or valuable? The participants also considered how they would create change, and how they would locate their visionary selves? The study is grounded in a qualitative research conceptual framework. The methodological approach used within the study is a blended heuristic and organic method of inquiry. The heuristic component is based on a personal, imaginal phenomenological method of inquiry. The organic approach draws on feminist fields of study, phenomenology and co-participatory research. The focus in the organic inquiry approach is on narratives and the ‘telling of stories’. It becomes both the method and subject of inquiry. The narratives of the dreamgroups recount the personal dreaming of individual participants. In these dreamgroup narratives, the personal stories, dreams and emergent themes and symbols are interwoven with the group story. Four central themes emerged through the personal and group work: letting go: restor(y) ing the feminine; integrating the masculine and feminine; living through image and metaphor. These themes are discussed and reflected upon, in relationship to the transformative potential for the participants, and personal and social relevance. As a means of reflection and creative synthesis, a questionnaire and a series of semi-structured interviews were conducted with participants.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu.
This study examines the symbiotic relationships between Hopi traditional arts, the use of art and narrative as mnemonic device, and embedded references to the Fourth World narrative that describes how the Hopi people climbed from a troubled Third World into the current spatio-temporal era, the Fourth World. (The original oral narrative was published by anthropologist Harold Courlander and anonymous consultants in 1971 as The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions.) This study posits that the traditional arts of the Hopi and their forebears serve as visual and oral reiterations of the Fourth World narrative, including their emergence from an opening in the earth known as the sipaapuni. After promising to live a harsh but reverent life, the land’s guardian, Maasaw, made the arid southwestern North American land theirs. The Hopi people call these lands Hopi Tutskwa, the original home of the migrating “Ancestral Puebloan” predecessors. The Hopi consider objects, habitation sites, structures, and other sacred features to be these ancestors’ embodied “footprints.” This study describes how diverse Hopi arts are both Ancestral Puebloan “footprints,” and what archaeologists define as “exographic” objects or mnemonic forms of “symbolic storage.” The use of mnemonic objects within the Puebloan culture has been documented as early as 1630 by Fray Alonso de Benavides who noted the use of “knotted strings” as a form of recording “sins” (Morrow, 1996:42). As they relate to mnemonic technology, Hopi arts and lifeways expand the boundaries of Western art history studies to include elements of archaeology and anthropology. Within these interdisciplinary contexts, objects and imagery are not simply “art” in the Western sense, but embodiments of cultural belief and visual reiterations of oral narratives which preserve intrinsic cultural knowledge and belief. This study suggests that what has previously been categorised as Hopi “art” within Western academic contexts is instead an extension of the West’s tradition of ekphrasis, or simply “writing about art.” Therefore, Western academia inappropriately emphasises chronological form, style, and development within Hopi arts rather than the significant cognitive role art plays within the culture of the people. As traditional metaphors for or reiterations of the Fourth World narrative, this study shows how content embedded within Hopi arts is most appropriately studied through iconological and mytholinguistic analysis as they best serve the Hopi people’s non-Western oracy-based tradition.
Hierdie studie ondersoek die simbiotiese verhoudings tussen die Hopi se tradisionele kunsvorme; hulle gebruik van kuns en narratief as mnemoniese middele; en ingebedde verwysings na die Vierdewêreld-narratief wat vertel hoe die Hopi-nasie bo ’n veelbewoë Derde Wêreld kon uitstyg en die huidige tydruimtelike era, die Vierde Wêreld, kon betree. (Die oorspronklike orale narratief, The Fourth World of the Hopis: The Epic Story of the Hopi Indians as Preserved in Their Legends and Traditions, is in 1971 deur die antropoloog Harold Courlander en anonieme konsultante gepubliseer.) Hierdie studie voer aan dat die tradisionele kunste van die Hopi’s en hul voorvaders dien as visuele en orale reïterasies van die Vierdewêreld-narratief, insluitende hulle verskyning deur ’n opening in die aarde wat as die sipaapuni bekend staan.Nadat hulle beloof het om 'n moeilike dog eerbiedige lewe te leef, het die bewaker van die land, Maasaw, die woestynagtige suidweste van Noord-Amerika aan hulle gegee. Die Hopi-nasie het hierdie streek Hopi Tutskwa, die oorspronklike tuiste van die swerwende “Voorvaderlike Puebloaanse” voorgangers, genoem. Die Hopi beskou objekte, woonterreine, strukture en ander heilige elemente as vergestaltings van die voorvaders se “voetspore”.Volgens die studie is uiteenlopende Hopi-kunsvorme nie net Voorvaderlike Puebloaanse “voetspore” nie, maar ook die “eksografiese” objekte of mnemoniese vorme van “simboliese bewaring” wat deur argeoloë omskryf word. Die aanwending van mnemoniese objekte in die Puebloaanse kultuur is reeds in 1630 opgeteken deur Fray Alonso de Benavides. Hy het vermeld dat knope in toue gemaak is om van “sondes” boek te hou (Morrow, 1996:42). Die verband wat Hopi-kunsvorme en -lewenswyses met mnemonise tegnologie hou, verbreed die grense van Westerse kunsgeskiedenisstudie om ook elemente van argeologie en antropologie in te sluit. In hierdie interdissiplinêre kontekste is objekte en beelde nie net eenvoudig “kuns” in die Westerse sin van die woord nie; dit is ook ’n vergestalting van kulturele oortuigings en visuele reiterasies van orale narratiewe wat intrinsieke kulturele kennis en oortuigings bewaar. Hierdie studie voer aan dat dit wat voorheen in Westerse akademiese kontekste as Hopi-“kuns” gekategoriseer is, in werklikheid ’n verlenging is van die Westerse ekphrasis-tradisie, wat eenvoudig beteken “om oor kuns te skryf”. Westerse akademici plaas dus ’n onvanpaste klem op die chronologiese vorm, styl en ontwikkeling van Hopi-kuns in plaas daarvan om die kognitiewe rol wat kuns in die kultuur speel, te beklemtoon. Hierdie studie toon hoe die ingebedde inhoud van Hopi-kunsvorme, as tradisionele metafore vir en reiterasies van die Vierdewêreld-narratief, op die mees gepaste wyse bestudeer kan word deur ikonologiese en mitolinguistieke ontleding van die Hopi-nasie se nie-Westerse tradisie wat op geletterdheid van die gesproke woord (oracy) gebaseer is.
Lolu cwaningo luhlolisisa ubuhlobo bobudlelwane obukhona phakathi kobuciko bamasiko endabuko amaHopi, ukusetshenziswa kobuciko nokulandisa njengamadivaysi aphathelene nokukhumbuza kanye nezinkomba ezifakwe emlandweni Wesine Womhlaba ochaza ukuthi abantu bamaHopi bakhuphuka kanjani ezweni elabe liyinkinga ukufinyeleleni kulesikhathi sanamuhla soMhlaba Wesine. (Indaba yokuqala elandisayo exoxwayo yashicilelwa umuntu oyisazi seanthropholoji esaziwa ngokuthi nguHarold Courlander kanye nabaxhumanisi abangaziwa ngonyaka ka1971 njengengoMhlaba Wesine wamaHopi: Indaba Yokubonga Amaqhawe abantu abangaMandiya angamaHopi njengoba Kugcinwe kuyiZinganekwane Namasiko abo). Lolu cwaningo lubonisa ukuthi ubuciko bamasiko bamaHopi kanye nabokhokho babo babedlulisa imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ekulandiseni ngoMhlaba Wesine, kufaka phakathi ukuvela kwawo ekuvuleni emhlabeni owaziwa ngokuthi yisipaapuni. Ngemuva kokuthembisa ukuthi uzophila impilo enzima kodwa ehloniphekile, umgcini wezwe uMasaaw wenza umhlaba omelele eningizimu nasentshonalanga neNyakatho neMelika ukuthi ube ngowabo. AmaHopi abiza lemihlaba ngokuthi yiHopi Tutskwa, okuyikhaya langempela olwafuduka “koKhokho wePuebloan” owayekhona esikhundleni ngaphambilini. AmaHopi abheka izinto, izindawo zokuhlala, izakhiwo kanye nezinye izici ezingcwele ukuba zibe yilezo zinto ezifakwe "ezinyathelweni" zokhokho. Lolu cwaningo luchaza ubuciko obuhlukahlukene bamaHopi obusho “izinyathelo” Zokhokho bePuebloan kanye nalokho okuchazwa ngabantu abaphenya ngezinto zasendulo okuthiwa ama-akhiyoloji njengezinto "eziyi ekzografi " noma izinto iziphathelene nokukhumbula okuthile "okuwuphawu olugciniwe". Ukusetshenziswa kwezinto eziphathelene nokukhujulwayo osikweni lwamaPuebloan laqoshwa phansi kusukela eminyakeni ye-1630 nguFray Alonso de Benavides oye waqaphela ukusetshenziswa “kwezintambo eziboshiwe” njengento yokuqopha noma ukurekhoda “izono” (Morrow, 1996:42) Njengoba zihlobene nobuchwepheshe bezinto ezikhunjulwayo, ubuciko bamaHopi nokuphila kwabo kwandisa imingcele yezifundo zomlando yaseNtshonalanga okufaka phakathi izinto zama-akhiyoloji nama anthropholoji. Ngaphakathi komongo wezizinda ezahlukene, izinto nemifanekiso akuzona nje izinto ezilula “eziwubuciko” ngokomqondo waseNtshonalanga, kodwa ukukhombisa izinkolelo zamasiko kanye imilayezo ngezinto eziphindaphindiwe ezibukwayo nezidluliswa ngomlomo ezigcina ulwazi lwangaphakathi olujwayelekile lwamasiko nenkolelo. Lolu cwaningo lubonisa ukuthi yini eyabekwa yahlelwa nje "ngobuciko" bamaHopi ngaphakathi kwezimo zezemfundo zaseNtshonalanga kunalokho kwandiswa isiko laseNtshonalanga okuwu buciko bokukhuluma, noma “ukubhala ngosiko”. Ngakho-ke, izazi ngezemfundo zaseNtshonalanga zagcizelela okungalungile ngendlela yokulandelana, isitayela nentuthuko ngaphakathi kobuciko bamaHopi esikhundleni sendima ebalulekile yokuqonda edlalwa ubuciko osikweni lwabantu. Njengamazwibela wendabuko wokungathekisa noma ekulandiseni ngoMhlaba Wesine ngokuphindaphindiwe, lolu cwaningo lubonisa ukuthi okuqukethwe kufakwe kanjani ebucikweni bamaHopi okuyindlela efanelekile okufundwa ngayo kusetshenziswa ukuhlaziya ayikhonoloji kanye nesayensi ephathelene nolimi lwezinganekwane njengoba babechaza abantu abangamaHopi olwakhelwe osikweni lokuxoxwa ngomlomo okungelona lwaseNtshonalanga.
Art History, Visual Arts and Musicology
D. Litt. et Phil. (Art History)

Nightmares have been described as the most common form of disturbed dreaming. The definition most widely accepted considers two criteria as definitive elements of nightmares, acute anxiety or fear, and awakening from sleep with full alertness. Contemporary studies suggest that nightmares are relatively common and can either be benign or malignant to the point of being compared to psychosis. Thus when nightmares become frequent and/or recurrent, they tend to become problematic and warrant treatment. The current study aimed to investigate the frequency of nightmares in a large community based sample and trial a brief story line alteration technique. More specifically, the current research was designed to conduct two related studies in order to elucidate nightmare frequency and intensity in an Australian sample and examine the efficacy of self-help nightmare treatments. The main hypotheses in the first study predicted that more than 10% of the sample would report weekly nightmares and significant gender differences in reporting nightmares would be observed. Participants in the first study were 440 university students (115 men and 325 women) aged between 18 and 34 (M = 20.41 years). Participants completed the retrospective metric/s Nightmare Frequency Questionnaire (NFQ) and Pittsburgh Sleep Quality Index (PSQI) and Addendum. The results showed that yearly, monthly and weekly nightmares were common, in particular weekly nightmares. However no significant differences between genders were found. Participants in the second study were 20 students who reported weekly nightmares aged between 18-31 (M = 21.6 years) and completed a battery of retrospective metrics including the Nightmare Effects Survey (NES), Posttraumatic Diagnostic Scale (PDS) and the Profile of Mood States (POMS-37 items). The main hypotheses in the second study predicted that the Storyline Alteration Technique (SLAT) would ameliorate nightmare frequency and waking distress overtime and achieve significantly better therapeutic outcomes in contrast to the Systematic Desensitization (SysD) technique. Results showed that the SLAT was efficacious in significantly ameliorating nightmare frequency overtime and in contrast to the SysD technique. It was concluded that weekly nightmares were more prevalent than previous retrospective findings had indicated and self-help nightmare treatments were efficacious in ameliorating nightmare frequency, associated waking distress and poor sleep.