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In this chapter I examine which socio-demographic groups take part in contemporary May Day demonstrations in Western Europe. In particular I focus on social class, but also on other relevant social categories such as gender, age and ethnicity and whether they vary between specific types of demonstrations and between the countries in our sample. Firstly, the chapter discusses the socio-demographic profiles of those taking part in such annual events. Are May Day participants more or less representative of the wider population? Do they differ from participants in other types of demonstrations? Secondly, I interrogate the composition and role of social class in May Day marches, both with regard to the individuals' objective positions in the labour market and their subjective class identifications, and analyse the factors that shape May Day marchers' class identity. Thirdly, I analyse which social and political characteristics most strongly influence individuals' decisions to join a May Day parade. This chapter's analysis is based on the survey data for individual demonstrators collected within the international research programme Caught in the Act of Protest: Contextualising Contestation (CCC). In this chapter I analyse the participants in fifteen May Day demonstrations in six Western European countries surveyed during the period 2010–2012 (cf. chapter 7). In order to determine whether participants in May Day demonstrations differ from participants in other types of street protests and marches, I also compare them with data from a sample of 23 additional demonstrations surveyed within the CCC project. In order to compare the social composition of the surveyed May Day demonstrations with the general population, I also use data from the European Social Survey and the Swedish SOM Institute's national survey. ; Caught in the act of protest: Contextualizing contestation (CCC)

En este artículo se propone mostrar la constante inquietud ética y política presente en toda la obra de Judith Butler, hilvanando temas recurrentes en su producción y en los debates en torno a la performatividad y al género, al problema de la identidad, a la corporalidad y al poder como discurso. Para sustentar la continuidad de este aspecto ético político, se presentan las implicancias de ciertos ejes que se retoman y se profundizan en distintos momentos de la obra de esta pensadora. Además, se tematizan malentendidos recurrentes en torno a algunos de sus profundos cuestionamientos filosóficos, que fueron abordados en ocasión de una entrevista concedida a la autora en los meses previos a la visita de Butler a la Argentina, en septiembre de 2015, y en las conferencias que ofreció en la Universidad de Buenos Aires y en la Universidad de Tres de Febrero. ; This article attempts to demonstrate the presence of a constant ethical and political concern throughout Judith Butler's work, by relating recurrent topics from her production and discussions about performativity and gender, the identity problem, the body and power as discourse. To maintain the continuity of this ethical and political angle, implications of certain issues that are revisited and deepened in different moments of this Philosopher's work are displayed. Besides, and based on an interview with the authoress that took place before Butler's visit to Argentina, in September 2015, and some of the issues the Philosopher addressed to during the conferences she gave at the Universidad de Buenos Aires and the Universidad de Tres de Febrero, the article thematizes recurrent misunderstandings around some of Butler deepest philosophical questions. ; Facultad de Periodismo y Comunicación Social

Food is an essential part of our lives and is no longer simply a physiological function. This presentation aims to introduce an initial exploration of the literature with relations to the potential relationship between celebrity chefs and the construction of taste. Taste is intrinsically linked to food, both from a gustatory aspect as well as from an aesthetic perspective. Within this arena, the celebrity chef has become an important part of contemporary British society as an actor in transmitting concepts of taste and distinction through television and media. However, as such, the specific association between celebrity chefs and taste remains under-examined. A systematic and extensive review of the literature has been carried out using key words in databases, as well as an examination of important texts. The significant themes arising from the review may suggest that certain conceptual frameworks are emerging such as the significance of the structuralist approach which suggests that taste is socially and culturally constructed. This contrasts with the materialist approach which argues that taste is connected to external influences such as economic and political changes whilst a post-structuralist approach posits that individual identity is central to the construction of taste. Finally, a very useful categorisation and clustering of the chefs has arisen. This has informed the methodological approach which will be a qualitative discourse analysis of the television shows and cookbooks in order to extract the possible link between the chefs and the construction of taste. Findings so far may suggest that the celebrity chef has developed into a modern cultural figure that embodies important notions of contemporary shifts in attitudes towards gender, cooking, ethics, consumption, culinary taste and cultural capital and that they are becoming key players as a wider sociological phenomenon.

Few African countries provide for an explicit right to a nationality. Laws and practices governing citizenship effectively leave hundreds of thousands of people in Africa without a country. These stateless Africans can neither vote nor stand for office; they cannot enrol their children in school, travel freely, or own property; they cannot work for the government; they are exposed to human rights abuses. Statelessness exacerbates and underlies tensions in many regions of the continent. Citizenship Law in Africa, a comparative study by two programs of the Open Society Foundations, describes the often arbitrary, discriminatory, and contradictory citizenship laws that exist from state to state and recommends ways that African countries can bring their citizenship laws in line with international rights norms. The report covers topics such as citizenship by descent, citizenship by naturalisation, gender discrimination in citizenship law, dual citizenship, and the right to identity documents and passports. It is essential reading for policymakers, attorneys, and activists. This third edition is a comprehensive revision of the original text, which is also updated to reflect developments at national and continental levels. The original tables presenting comparative analysis of all the continent's nationality laws have been improved, and new tables added on additional aspects of the law. Since the second edition was published in 2010, South Sudan has become independent and adopted its own nationality law, while there have been revisions to the laws in Côte d'Ivoire, Kenya, Libya, Mali, Mauritania, Namibia, Niger, Senegal, Seychelles, South Africa, Sudan, Tunisia and Zimbabwe. The African Commission on Human and Peoples' Rights and the African Committee of Experts on the Rights and Welfare of the Child have developed important new normative guidance.

Incorporating values, views and expectations held by local stakeholders is fundamental to the management of marine protected areas (MPAs), particularly in small islands where MPAs are central assets of the local economy and society. In this study, we used a combination of quantitative and qualitative methods to understand what drives the use of marine and coastal areas, to explore local and expert views of the marine environment and its conservation, and ultimately to determine approaches to MPA management that best reflect local needs and desires. The study focused on Corvo Island, which includes the largest coastal MPA in the Azores Archipelago, yet remains without a current management plan. Evidence of a strong ocean-oriented cultural identity, with a clear gender dichotomy in the patterns of marine and coastal use, was found. Participants recognized the strategic value of the marine environment for the island's economy, and strategies to promote the sustainable use of marine resources based on local values and views were suggested. There was a widespread perception of declining species abundance, ecological unbalances caused by biodiversity loss, and significant changes from the status quo with regards to the maritime environment. This was reflected in a common recognition of marine ecosystem vulnerability, yet the local community and stakeholders presented different views on what the main threats were. In any case, we found strong local support for marine conservation initiatives, particularly MPAs. However, stakeholders differed in their views on MPA goals and outcomes, reflecting negative perceptions on the government's capacity to manage the Corvo MPA. Based on these results, we discuss implications for MPA implementation, particularly for the development of specific MPA goals shared by all stakeholders.

This phenomenological study investigates the cultural meaning of femininity to immigrant Latina women and its significance in the consideration of decisions related to maintaining breast health. Theories of culture and health promotion support the concern for women's need for access to health care in relation to breast health and the cultural barriers that interface between the connections of femininity, body image, and mental health. For Hispanic women, breast cancer is the most commonly diagnosed cancer generating distress for the individual, partner, and family. The importance of best practices in health promotion and risk reduction strategies in the early screening of women is emphasized in the literature. However, the voice of immigrant Latina women in describing their perspective of femininity and breast health and how it may affect choice and decision making related to breast self-care practices has not been studied. Five themes emerged from the data analysis conducted with Giorgi's phenomenological method leading to an unfolded description of femininity: power of feminine identity through motherhood, hardiness is sustainability to overcoming adversity, connection to self and others, satisfaction meeting cultural gender-role expectations, and contemplative prevention to maintain breast integrity. The findings of this study will contribute to the increasing body of evidence-based practice related to understanding the impact of culture related to breast health. While the concept of femininity can be challenged not only by a diagnosis of breast cancer but also by other diseases and life conditions, understanding the cultural meaning of femininity to Latina women is pivotal to health care professionals as they partner with Latina women and community support groups to develop empowerment strategies and programs that promote choice and decision making involving breast health.

The perception of cultural diversity is to accept and respect other nations' cultures. This means that people need to understand and recognize others` similarities and differences. The differences and similarities might be race, political implications of ethnicity, gender, economic status, nations, physical abilities, religious beliefs, political beliefs, or any other ideologies. The cultural diversity and differences emerge from the ethnic identity. People need to focus on living together with other people who are from different nations.The topic of perception of cultural diversity creates one of the most significant issues today, and the issue also may continue in the future. The cultural groupings make the whole culture in one country. People need to be acknowledged in order to develop and increase their awareness, understanding, opinions and appreciation of the different cultures. People should be aware that each culture, race and ethnicity makes a significant contribution to the world.This study begins by defining culture, cultural diversity and its influence on people and the cultural perception of people. The paper uses quantitative method with survey questionnaire. The structured questionnaire has been used to collect data.During the whole research and after the completion of the research, the researcher should abide by the ethical code of The Economic and Social Research Council (ESRC).The SPSS 16, and the Nvivo10 were used to find and analyse the collected data.The results of this paper show that there have been different views regarding the topic "perception of cultural diversity". It has been claimed that people should understand each other and go beyond simple tolerance and embrace and respect the rich cultural diversity, ethnicity and various cultures that each individual maintains. DOI:10.5901/ajis.2013.v2n11p186

This paper presents a study of media representations of youth violence. The way by which media presents the young generation is a reflection of and influence on the development of identity by youth and society's attitude towards youth. No previous studies have been conducted on this topic in Bulgaria, but the ones carried out in some other countries (including the USA and Australia) revealed an ambiguous image of young people with an important emphasis on violence as a part of youth life. 159 news items concerning young people from September 2010 issues of the Bulgarian newspapers "Telegraph" and "Sega" were coded. 21.4% of the news items dedicated to young people dealt with violence. Young people as committing an act of violence or as victims of violence were described with some neutral labels indicating their social group membership (gender, ethnic, territorial, etc.) or with some negative labels describing them as criminals. Young people violence in these two Bulgarian newspapers was associated with sexual issues, medical issues and family issues in more than 30% of the cases, as well as with educational issue in more than 20% of the news items. The image of young people reflected by the Bulgarian media was not only a negative one. 4/5 of the news items in the newspapers described young people as successful students, sportsmen, politically engaged, doing cultural activities, prepared for business, etc. Adults were advised by the media on how to understand teenagers and how to help young people – having a positive outlook on youth, expressing their love and concern for young people, communicating with them, giving them support (including financial, medical, and educational) by means of the state and different institutions.

A recent advertising campaign for a product named Bio-Oil promises to restore women's 'natural' (that is, hetero) femininity – their attractiveness, desirability and self-confidence – through eradicating scars which are posited as detrimental to a fully functioning life as a woman. In this paper I draw on my research with three women who experience stigmatised embodiment as a result of the scars of self-injury alongside my own experience of (primarily) medically-inflicted scarring to challenge the imperative to normative gendered embodiment which are promoted by this product. I use feminist and queer approaches to embodiment, difference and The Human to critique the normative, gendered body-self ideals which are perpetuated in the Bio-Oil advert and which also reflect the broader normalising projects of bio-medicine in terms of gender, sexuality and disability. I go on to apply this queer, feminist and embodied approach to a research ethic through which I explore three women's experiences of stigmatised embodiment and the alternative journeys they have made using creative practices to develop an embodied self beyond normative and stigmatising ideals. These experiences further emphasise the ways in which normalising body projects only further fragment and alienate an already socially problematised self, while the women's individual, creative reflections of their unique corporeality and its history offer a more coherent and productive identity (in each woman's individual terms).This creative ethos is also mirrored in the empirical orientation of this paper, in which I aim towards an experiential and affective methodology which invites readers to engage in an intimate dialogue with stigmatised bodies/selves (including my own) and to experience the alternative possibilities that working with and through (rather than normalising and eradicating) stigmatised embodiment can offer.

The thesis investigates the ideas and activities of the Bengali Brahmo religious and social reformer Keshab Chandra Sen, and his interaction with a range of British intellectual, political and cultural figures. Keshab propounded novel and influential ideas regarding the relations between 'East' and 'West' to audiences in Britain and India (concerning British rule in India, education, religion and spirituality, the position of women, global history, universalism and modernity), ideas that were profoundly shaped by his experiences as a colonial subject in two powerful centres of empire - London and Calcutta. The thesis draws upon approaches from biographical, intellectual, social, cultural and political history in order to locate Keshab within an analysis which relates the construction of identity in public discourses in multiple sites of empire to an analysis of the experience of colonial subjectivity at the level of friendship, family and self. This analysis is grounded in an exploration of the social construction of notions of 'difference', with particular reference to ideas of race, gender, class and nation. Through bringing London and Calcutta into a single analytic frame, the thesis demonstrates the ways in which encounters between subjects from metropole and colony, and the representations of these encounters in both the metropole and the colony, shaped identities in an imperial context. The thesis pays particular attention to the sustained inter-cultural dialogue between Keshabite Brahmoism and British Unitarianism. Discourses of universalism in Britain and Bengal are analyzed as they developed in relation to each other, a relation that was limited and reconfigured by inequalities of power immanent in imperialism. The thesis brings Brahmo and Unitarian universalism into a postcolonial focus, and rematerializes Keshab within a genealogy of Bengali intellectual history which is itself tied to universalist discourses in the imperial metropole.

Includes bibliographical references (p. 278-292). ; This thesis explores emerging patterns of communication in student video production and the extent to which such patterns signify cultural border crossings in a South African upper income group school context. The investigation was carried out with specific reference to the politics of difference, an educational philosophy defined by Henry Giroux (2006) as border pedagogy. Within the framework of multimodal pedagogy, four learners from diverse cultural backgrounds collaborated with one another in a timeframe of three days to create digital video productions using guidelines provided by the researcher. The production unit was observed in order to answer questions around the utilisation of video production in the classroom, as well as how learners interact and negotiate cultural issues while producing video. The data was analysed with a custom-made multimodal toolkit as proposed by Baldry and Thibault (2006). By employing Kress and Van Leeuwen's four strata of Discourse, Design, Production and Distribution various types of data illuminated themes around social memory, race, the influence of class difference, and gender representation. Assessment techniques in terms of the multimodal theories of Kress and Van Leeuwen (2001) also enabled the researcher to look at the way in which meaning is made "in any and every sign, at every level, and in any mode" (Kress & Van Leeuwen, 2001: 4). The classroom intervention was designed to encourage adolescents as "unique hybrids" (Bhabha 1994) to cross borders of cultural identity, hypothesising that difference might emerge more clearly in the negotiation and video production process, than what might crystallise in analyzing the final video production. Metaphorical border crossing in a cultural and racial sense might become more apparent in production than final product. The negotiation of Border Difference took preference over the ultimate erosion of these borders.

This article explores British attitudes to domestic slavery in the Princely States of Rajputana and Malwa in the nineteenth-century. Working primarily from colonial archives, it analyses British conceptions of the nature of slavery and slave-trading in Rajputana, making compari-sons between this and their perception of slavery in its wider Indian and transatlantic contexts in order to analyse British understandings of Rajput identity, family and gender relations, as well as their conception of the nature and limits of their political and moral influence. It argues that British constructions of 'benign' domestic slavery were juxtaposed against concerns about the implications of slave-trading for crime, stability and the integrity of territorial borders, in British and princely India. The article discusses British attempts to persuade Rajput rulers to prohibit and prevent slave-trading and slave-holding in their territories, representing this debate as a point of intersection between ideological imperatives (in this case anti-slavery ideals) and political concerns about the nature and limits of acceptable British intervention in the internal affairs of the 'independent' states, and demonstrating the degree to which 'moral' and practical concerns intertwined in the formation of political dis-course on the limits of British 'authority'. British attempts to regulate slave-trading on the ground are also explored, and cases brought before the British for the restitution of illegally procured slaves, contained in British Parliamentary Papers and East India Company's Board's Collections and Foreign Department Records, are used to demonstrate the fluid manner in which individuals could move (or be moved) between British and Indian controlled spaces, physically and metaphorically, demonstrating the extent to which the British capacity to both control and even observe was in practice limited, both spatially and ideologically.

This article explores the way cross‐dressing has been used as a tool of dissent by queer subjects in the film Mariposas en el andamio. This documentary not only advocates the integration of homosexuals in the realm of Cuban society, but also evidences the establishment of a culture of transvestism on the island. The ultimate intention of Mariposas is to posit the male‐to‐female transvestite as a figure that contests hegemonic heteronormativity as well as the machista values predicated by the Cuban revolution. The film not only opposes sexist heteronormativity (machismo in Latin American societies), but also establishes a link between homosexuality and cross‐dressing practices in Latin America, as transvestism becomes an externalisation of these individuals' homosexual identity. Furthermore, the film seems to suggest that the transvestites feel trapped in the wrong biological sex. The second focus of this article is on the geographical spaces where such transvestic practices are permissible on the island. Although the film makes a case for a more open and inclusive Cuban society, it fails to show that same‐sex desire and cross‐dressing can be played out outside the neighbourhood's canteen in which the show takes place. Finally, I intend to show how camp becomes the best strategy for the transvestites to challenge the idea of homosexuals as anti‐revolutionary figures as well as Latin American heteronormativity. To this end, I engage in a study of a strategy of gender subversion that I call 'camp fuck'. This type of campness de‐constructs the idea of a bourgeois camp to transform it into a more political device, which permits the contesting of heteronormativity through elements that have traditionally been regarded as frivolous and apolitical.

The presumption of this paper is the view of multi‐culturalism as a concept grounded on an assumption, rather than data, and legitimized by proclamation, rather than legislation. Multi‐culturalism as a socio‐political construction is not only "a multi‐cultural and multi‐religious mosaic", but it has its own values. The new borders inside the European Union (EU) are non‐territorial, which confirms the new paradigm about the weakening factor of territorial belonging as such. Nowadays, values become a more and more powerful source of demarcation. The aim of this article is to challenge the problem and its consequences for the identity and perception of values in the new European situation, in which borders are merely symbolic. Multi‐culturalism is the revalorization of ethnocentric tradition and the creation of post‐materialist values such as individual self‐expression, personal transformation, openness and solidarity to others, gender and racial equality, greater tolerance for an ethnic, cultural and religious diversity. Daugiakultūrės vertybės ir ribos Santrauka Daugiakultūriškumas apžvelgiamas kaip konceptas, labiau grindžiamas prielaidomis, o ne žiniomis; įteisinamas diskursu, o ne teise. Daugiakultūriškumas kaip socio-politinis konstruktas nėra vien tik daugiakultūrė ir daugiareligė mozaika – jam būdingos savarankiškos vertybės. Naujos sienos Europos Sąjungoje (ES) yra neteritorinės, jos įtvirtina naują paradigmą, pagrįstą konkretaus teritorinio veiksnio susilpnėjimu. Mūsų dienomis vertybės tampa vis svarbesniu demarkacijos šaltiniu. Šio straipsnio tikslas – iškelti daugiakultūriškumo problemą ir jo įtaką tapatumui bei vertybių suvokimui naujoje Europos situacijoje, kai sienos tėra simbolinės. Daugiakultūriškumas – tai etnocentrinės tradicijos perkainojimas ir kūrimas tokių post-materialistinių vertybių, kaip individuali saviraiška, asmeninė transformacija, atvirumas ir solidarumas, lytinė ir rasinė lygybė, didesnė tolerancija etniniam, kultūriniam ir religiniam skirtingumui. Reikšminiai žodžiai: daugiakultūriškumas, daugiakultūrės strategijos, daugiakultūrės vertybės, religinės ribos, religinis pliuralizmas. First Published Online: 14 Oct 2010

El post-estructuralismo esgrimió una de las principales críticas a la modernidad basándose en el concepto de de-construcción de Jacques Derridá, mediante el cuál cuestionó la racionalidad occidental binaria y etnocéntrica. A su vez, las teorías feministas trabajaron en la de-construcción de la categoría mujer. Sin embargo, consideramos que han sido las nuevas corrientes feministas las que, incorporando la operación de-constructiva, han renovado las líneas teóricas en relación con la especificidad de su objeto de estudio y con sus posicionamientos políticos. Palabras clave: feminismo; post-estructuralismo; de-construcción; subjetividad; género Feminismo filosófico e pensamento pós-estruturalista: teorias e reflexões a respeito das noções de sujeito e identidade feminina O pós-estruturalismo estabeleceu uma das principais críticas à modernidade apoiando-se no conceito de desconstrução de Jacques Derrida, mediante o qual questionou a racionalidade ocidental binária e etnocêntrica. Por sua vez, as teorias feministas trabalharam na desconstrução da categoria mulher. Entretanto, consideramos que foram as novas correntes feministas as que, incorporando a operação desconstrutiva, renovaram as linhas teóricas em relação à especificidade de seu objeto de estudo e aos seus posicionamentos políticos. Palavras-chave: feminismo; pós-estruturalismo; desconstrução; subjetividade; gênero Philosophical Feminism and Post-structuralist thought: theories and reflections on the notions of female subject and identity Post-structuralism wielded one of the main critiques of Modernity, based on Jacques Derrida's concept of deconstruction, which questions the binarism and ethnocentrism of Western rationality. Feminist theories also worked on the deconstruction of 'woman' as a category. Nevertheless, we argue that, by incorporating the deconstructive operation, new feminist trends have renewed theory in relation to the specificity of their object of study and political stances. Keywords: Feminism; Post-structuralism; Deconstruction; Subjectivity; Gender