Suchergebnisse

The understanding of traditional security is undergoing a more multi-faceted transformation. Security itself is no more regarded as being limited to a physical presence, it requires a stable self as well. Claiming this, ontological security theory enables scholars to examine state behavior which strengthens identity values via self-narratives. This study aims to reveal that the traditional security perception of Canadian governments is limited in evaluating their relations with the Arctic states and indigenous people, therefore, in recent years, the relevant governments have provided Canadian ontological security in the Arctic region by constructing indigenous people as self-narratives. Therefore, in this paper, instead of traditional national security, it is mentioned that ontological security theory better articulates the state behavior of Canada both domestically and internationally. In the study, the qualified document analysis method is used by examining the reports that include the indigenous peoples as a significant part of Canada's national identity and the declarations announced at the ministerial meetings of the Arctic Council after the chairmanship of Canada. In this way, the study concludes by mentioning that Canada has built its ontological security by constructing self-narratives from indigenous peoples to have a robust position in the Arctic.

The objective of the study is to apply eight hypotheses of the socioanalysis for the interpretation and critical social reading of the "self-narratives" of deaf applicants to Higher Education at the Federal University of Sergipe (UFS-Brazil). It is located in the theoretical-methodological field of Critical Discourse Analysis (CDA), and Deaf Studies (DS). We will analyze a narrative of a deaf subject, corpus collected in 2014, in the college entrance examination for the Brazilian Sign Language Course (LIBRAS), and adopt this methodological guideline, to define object of study; identify areas of interfaces that meet the objectives; select the categories of each area of interface; establish the dialogue between categories; identify the social meanings constructed in the discourse. The result confirms the role of socioanalysis in seeking to unveil how the practice of social relations and (re)construction of their identities in the struggle for citizenship rights articulate in the deaf individual's life.

AbstractThe memoir of Kenan Çinili, a transgender person who was widely covered by newspapers in Turkey in the second half of the 1930s, sheds light on the historically and geographically unique workings of cisheteronormativity. Through a self‐reflexive reading of the memoir and newspaper accounts from this period, this article explores how a narrative transgender subjectivity emerges from the appropriation and negotiation of tropes, figures and discourses that make this subjectivity intelligible. Through the use of the medium of photography, which exposed and spectacularised gender nonconformity, Kenan was able to performatively embody and visually present a masculine gender identity. However, the space Kenan created for narrative and visual self‐constitution was conditioned by their privileges based on class, urban–rural hierarchy, ethnicity and normative sexual dimorphism.

Since 2009, the Collective Apostasy Campaign in Argentina has mobilized some people who are opposed to the political interference of the Catholic Church through the formal act of apostatizing. The politicization of sexual and reproductive rights, and, especially, the fight for the legalization of abortion, led to the campaign that acquired great public repercussions between 2018 and 2020. This paper analyzes 13 self-narratives of apostasy publicly available since 2009, digging into its plot, motives to apostatize, and motivation for its publicizing. Through a thematic analysis, the diverse self-narratives show similar motivations (to promote social debate on political secularization in the country), although they differ in the centrality of their personal, sociopolitical, and procedural motives to apostatize. The stories that apostates tell are resources for social mobilization as they seek an increasingly broad audience and serve the pedagogical function of sharing arguments against the political role of the Catholic Church and in favor of personal ideological coherence.

The understanding of traditional security is undergoing a more multi-faceted transformation. Security itself is no more regarded as being limited to a physical presence, it requires a stable self as well. Claiming this, ontological security theory enables scholars to examine state behavior which strengthens identity values via self-narratives. This study aims to reveal that the traditional security perception of Canadian governments is limited in evaluating their relations with the Arctic states and indigenous people, therefore, in recent years, the relevant governments have provided Canadian ontological security in the Arctic region by constructing indigenous people as self-narratives. Therefore, in this paper, instead of traditional national security, it is mentioned that ontological security theory better articulates the state behavior of Canada both domestically and internationally. In the study, the qualified document analysis method is used by examining the reports that include the indigenous peoples as a significant part of Canada's national identity and the declarations announced at the ministerial meetings of the Arctic Council after the chairmanship of Canada. In this way, the study concludes by mentioning that Canada has built its ontological security by constructing self-narratives from indigenous peoples to have a robust position in the Arctic.

This article examines the ways in which offenders are required to provide very particular accounts of themselves and to self-narrate in confined ways. Drawing on ethnographic fieldwork and interviews conducted in the New South Wales justice system, it explores how the stories that offenders are made to accept and tell about themselves often bear little relationship to their own reflections. It analyses how, despite the expectations of judges and prison authorities, these self-narratives are not products of an offender's soul-searching concerning his past actions and experience; rather they are products of an official legal narrative being imposed on an offender whose capacity to own and enact such a narrative is already seriously compromised.

This is a study of black masculinities produced in two distinct bodies of 1960s and 1970s texts: ethnographic accounts of black urban families and black men's self-narratives. Those seemingly incompatible genres of writing are treated on a par, as narrative spaces within which social identities are forged and negotiated. Part I of this book offers a critical analysis of social science literature since the mid- to late 1960s. It includes the controversial Moynihan Report, which has been center stage of debates about "black matriarchy", race relations, and social policy, as well as ethnographies by Ulf Hannerz, David A. Schulz, and Kenneth B. Clark. It is against the backdrop of the ethnographic research that Part II investigates discursive continuities as well as ruptures in the articulation of black masculinities in Dick Gregory's and Claude Brown's narratives of success and counter-hegemonic prison writings by Black Panther Party leaders: Bobby Seale, Eldridge Cleaver, and George Jackson

Acknowledgements -- Introduction -- Part I: The self-narratives of Osvaldo Ercole Trapp -- Part II: Biography and family history -- Part III: Contexts and discourses -- Conclusions -- Bibliography -- Primary source -- Printed primary sources -- Literature.