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Relevant bibliographies by topics / Families Mormon families

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Academic literature on the topic 'Families Mormon families'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Families Mormon families"

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Foster, Lawrence, and Jessie L. Embry. "Mormon Polygamous Families: Life in the Principle." Western Historical Quarterly 20, no. 3 (August 1989): 344. http://dx.doi.org/10.2307/969553.

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Bringhurst, Newell G., Jessie L. Embry, and Linda King Newell. "Mormon Polygamous Families: Life in the Principle." American Historical Review 94, no. 3 (June 1989): 887. http://dx.doi.org/10.2307/1873981.

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Dollahite, David C., Loren D. Marks, and Heather Howell Kelley. "Mormon Scholars and Mormon Families in Family Studies: A Brief Retrospective." Mormon Studies Review 4 (January 1, 2017): 16–40. http://dx.doi.org/10.18809/msr.2017.0102.

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Mueller, Michelle. "Escaping the Perils of Sensationalist Television Reduction." Nova Religio 22, no. 3 (February 1, 2019): 60–83. http://dx.doi.org/10.1525/nr.2019.22.3.60.

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Mormon polygamy has become a popular subject for contemporary reality television shows. TLC’s polygamy reality shows center around Mormon polygamist families from the families’ points of view. In contrast from these, Lifetime/A&E Networks’ Escaping Polygamy (2014–) centers around three twenty-something ex-members of a Mormon fundamentalist sect known as the Kingston group. The show depicts the ex-members as heroines who rescue other young adults as they are leaving Mormon polygamist sects. In this article, Escaping Polygamy is interpreted as an “atrocity tale” that relies on a history of moral panic around Mormon polygamy and perpetuates reductive stereotypes about Mormon fundamentalist groups. After an evaluation depending on content analysis of the series and informal interviews with key individuals represented on the series, this article explores the possible damage Escaping Polygamy causes for Mormon polygamist sects and even the young adults shown leaving the groups.

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Marks, Loren. "Sacred Practices in Highly Religious Families: Christian, Jewish, Mormon, and Muslim Perspectives1." Family Process 43, no. 2 (June 2004): 217–31. http://dx.doi.org/10.1111/j.1545-5300.2004.04302007.x.

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Heath, Melanie. "Espousing Patriarchy: Conciliatory Masculinity and Homosocial Femininity in Religiously Conservative Families." Gender & Society 33, no. 6 (July 13, 2019): 888–910. http://dx.doi.org/10.1177/0891243219857986.

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Drawing on in-depth interviews with individuals in current and former plural Mormon fundamentalist families, I demonstrate how gender is structured relationally in plural marriage, dependent on noncoercive power relations. Men perform a “conciliatory masculinity” based on their position as head of the family that requires constant consensus-building skills and emotional labor to maintain family harmony. This masculinity is shaped in relation to women’s performance of “homosocial femininity” that curbs men’s power by building strong bonds among wives to deflect jealousies and negotiate household duties. I argue for the importance of studying masculinities and femininities together as a relational structure to better understand specific religious and family contexts.

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Bennett, James B. "“Until This Curse of Polygamy Is Wiped Out”: Black Methodists, White Mormons, and Constructions of Racial Identity in the Late Nineteenth Century." Religion and American Culture: A Journal of Interpretation 21, no. 2 (2011): 167–94. http://dx.doi.org/10.1525/rac.2011.21.2.167.

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AbstractDuring the final quarter of the nineteenth century, black members of the Methodist Episcopal (ME) Church published a steady stream of anti-Mormonism in their weekly newspaper, the widely read and distributedSouthwestern Christian Advocate. This anti-Mormonism functioned as way for black ME Church members to articulate their denomination's distinctive racial ideology. Black ME Church members believed that their racially mixed denomination, imperfect though it was, offered the best model for advancing black citizens toward equality in both the Christian church and the American nation. Mormons, as a religious group who separated themselves in both identity and practice and as a community experiencing persecution, were a useful negative example of the dangers of abandoning the ME quest for inclusion. Black ME Church members emphasized their Christian faithfulness and American patriotism, in contrast to Mormon religious heterodoxy and political insubordination, as arguments for acceptance as equals in both religious and political institutions. At the same time, anti-Mormon rhetoric also proved a useful tool for reflecting on the challenges of African American life, regardless of denominational affiliation. For example, anti-polygamy opened space to comment on the precarious position of black women and families in the post-bellum South. In addition, cataloguing Mormon intellectual, moral, and social deficiencies became a form of instruction in the larger project of black uplift, by which African Americans sought to enter the ranks and privileges of the American middle class. In the end, however, black ME Church members found themselves increasingly segregated within their denomination and in society at large, even as Mormons, once considered both racially and religiously inferior, were welcomed into the nation as citizens and equals.

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Bradley, Martha Sonntag. "Response: Patriarchy, Intervention, and Prophetic Leadership Challenges in the Culture of Mormon Fundamentalism." Nova Religio 10, no. 1 (August 1, 2006): 30–42. http://dx.doi.org/10.1525/nr.2006.10.1.30.

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ABSTRACT: This response challenges Steve Kent's generalization that the culture of Mormon fundamentalism is maladaptive because of its sanction of the marriage of underage girls to older patriarchs, and that this will lead ultimately to the demise of the practice of polygamy. Despite the restrictions and limitations placed on the lives of female members of Mormon fundamentalist communities, and even the abuse that occurs in some family situations, threats to the perpetuation of plural marriage in the future come from a complex combination of external and internal pressures. These pressures include the power structure of patriarchy, the intervention of governmental agencies in the private lives of polygamous families, the abuse of prophetic leadership on the part of the leaders of the various groups, and, finally, human frailty.

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Altman, Irwin. "Challenges and opportunities of a transactional world view: Case study of contemporary Mormon polygynous families." American Journal of Community Psychology 21, no. 2 (April 1993): 135–63. http://dx.doi.org/10.1007/bf00941618.

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Halford, Alison. "‘Come, Follow Me’, The Sacralising of the Home, and The Guardian of the Family: How Do European Women Negotiate the Domestic Space in the Church of Jesus Christ of Latter-Day Saints?" Religions 12, no. 5 (May 12, 2021): 338. http://dx.doi.org/10.3390/rel12050338.

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In October 2018, the Prophet Russell M. Nelson informed members of the Church of Jesus Christ of Latter-day Saints that the Church teaching curriculum would shift focus away from lessons taught on Sunday. Instead, members were now asked to engage with ‘home-centred, church-supported’ religious instruction using the Church materials ‘Come, Follow Me’. In a religion where Church leaders still defend the idealised family structure of a stay-at-home mother and a father as the provider, the renewed emphasis on the domestic sphere as the site for Church teaching could also reinforce traditional Mormon gender roles. This article draws upon the lived religion of Latter-day Saint women in Sweden, Greece and England to understand how they negotiate gender in their homes. Looking at the implementation of ‘Come, Follow Me’ of sacralising of the home as a gendered practice, there appears to be reinforcing the primacy of the domestic space in the reproduction of religious practices and doctrinal instruction. Simultaneously, in conceptualising a gender role, the guardian of the family, I show the ways that European Latter-day Saint women are providing, protecting and nurturing their families. The domestic space then becomes instrumental in providing space for more nuanced, complex gender constructs that accommodate Mormon beliefs, cultural context and secular notions of gender without destabilising the institutional structure.

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Dissertations / Theses on the topic "Families Mormon families"

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Peterson, Colleen Margaret. "Couple Cohesion: Differences Between Clinical and Non-Clinical Mormon Couples." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTNZ,10566.

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Mayer, Eve. "Troublesome Children: Mormon Families, Race, and United States Westward Expansion, 1848-1893." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:10711.

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Debates over Mormons in the nineteenth century United States were rarely solely about Mormonism. This dissertation examines the ways in which Utah-oriented discourses of outsider groups influenced political debates at the local, regional, and national levels between 1848 and 1893. As recent studies by Sarah Barringer Gordon and Terryl Givens have shown, the conflicts around which these discourses developed pertained to Mormons and polygamy specifically, but also to broader questions of religious freedom, racial diversity, and the extent to which a community might operate autonomously within the United States. The dissertation expands on decades-old analyses of visual and literary representations of Mormons, considering intertextual dynamics and drawing on a broad source base including non-traditional artifacts such as government reports, objects, maps, and personal writing. My analysis of the changing attitudes towards and representations of Mormon settlement is informed by the growing historiographies of anti-polygamy, anti-Mormonism, and the relationship between gender, family and empire. Examining anti-polygamy discourse through the lens of settler colonialism offers a fresh perspective on the motives, anxieties, and priorities of United States policymakers seeking control of the resources and people of the Great Basin. I will argue that this analytical viewpoint, which has been used primarily in indigenous and subaltern studies, can also be meaningfully applied to a religious sect that was part of the racial majority. Exploring objections to Mormon settlement over time reveals the extent to which Mormon self-fashioning was seen as potentially destabilizing to Anglo-American categories of race and gender—and the profound implications of those categories in political and economic terms. Overall, my analysis reinforces the significance of monogamy as a means of maintaining political control and enforcing racial order. The resolution of the “Mormon Question” in favor of the prevailing kinship model contributed to gendered imperial practices of the United States in the subsequent period of overseas expansion. As a site of confrontation between United States expansionism and distinct social and cultural configurations, the Great Basin was a principal laboratory for the development and testing of issues of United States colonial policy prior to the Spanish-American War.

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Adams, Travis R. "LDS Counselor Ratings of Problems Occurring Among LDS Premarital and Remarital Couples." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTAF,3892.

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Loser, Rachel Wadsworth. "Religion and the Everyday Ritual of Home Life: A Comparison of Higher and Lower Family Functioning Groups." Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1818.pdf.

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Glenn, Joe Edgar. "Cohesion in a Utah Sample of Latter-Day Saint Couples." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,3318.

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Horlacher, Gary T. "Contextual Relationship Model Across Four Cultures." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd706.pdf.

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Adams, Marguerite Irene. "Family Stress and the Role of the Mormon Bishop's Wife." Diss., CLICK HERE for online access, 1991. http://patriot.lib.byu.edu/u?/MTAF,3891.

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Stringham, Ray W. "Family Life Education in The Church of Jesus Christ of Latter-Day Saints in the 20th Century: A Historical Review." Diss., CLICK HERE for online access, 1992. http://patriot.lib.byu.edu/u?/MTNZ,22843.

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Finney, Sarah D. "Parental Divorce and LDS Young Adult Attitudes Toward Marriage and Family Life." Diss., CLICK HERE for online access, 1998. http://patriot.lib.byu.edu/u?/MTAF,7953.

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Lloyd, Jana. "Finding Where I Am: A Collection of Creative Nonfiction - Creative thesis." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd771.pdf.

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Books on the topic "Families Mormon families"

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1936-, Kunz Phillip R., ed. Effective Mormon families: How they see themselves. Salt Lake City, Utah: Deseret Book Co., 1986.

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J, Ginat, ed. Polygamous families in contemporary society. Cambridge: Cambridge University Press, 1996.

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Beckert, Charles B. Happy children, happy families. American Fork, Utah: Covenant, 1995.

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Embry, Jessie L. Mormon polygamous families: Life in the principle. Salt Lake City: University of Utah Press, 1987.

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1936-, Kunz Phillip R., ed. 10 critical keys for highly effective Mormon families. Springville, UT: Cedar Fort, Inc., 1994.

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Having fun together: Creative ideas for families. Salt Lake City, Utah: Bookcraft, 1992.

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Promise of Zion. American Fork, UT: Covenant Communications, 2008.

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Don't put lipstick on the cat. Springville, Utah: Plain Sight Publishing, 2015.

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Great American documents for LDS families. Salt Lake City, Utah: Deseret Book, 2011.

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If the gospel is true, then why do I hurt so much?: Help for dysfunctional Latter-Day Saint families. Salt Lake City, Utah: Deseret Book Co., 1991.

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Book chapters on the topic "Families Mormon families"

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Kline, Caroline. "Global Mormon perspectives and experiences of familial structures." In The Routledge Handbook of Mormonism and Gender, 321–35. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge handbooks in religion: Routledge, 2020. http://dx.doi.org/10.4324/9781351181600-26.

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Walker, C., and E. Walker. "Groups, T-Norms, And Families Of De Morgan Systems." In Topological and Algebraic Structures in Fuzzy Sets, 455–67. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-017-0231-7_21.

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Steinle, Andreas. "Die Zeitmärkte von morgen – Wie der Wandel der Familien zu einem neuen Ansatz im Konsumentenmarketing führt." In Zielgruppen im Konsumentenmarketing, 151–60. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-658-00625-9_11.

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Poulain, Michel, Dany Chambre, and Bernard Jeune. "Margaret Ann Harvey Neve – 110 Years Old in 1903. The First Documented Female Supercentenarian." In Demographic Research Monographs, 233–40. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49970-9_16.

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AbstractMargaret Ann Harvey was born on 18 May 1792 in St Peter Port, which is the capital city of Guernsey, the second-largest of the Channel Islands; and died there on 4 April 1903 at the reported age of 110. In this contribution, her exceptional age is thoroughly validated. Considering the data collected on her parents and siblings, there is no possibility of an erroneous linkage, as the name of Margaret and Ann appears only once in the birth records, her family’s birth intervals were narrow, and the dates of death of her siblings have been checked. As she did not have children, her name was not found in civil registration records after her marriage in 1823 until her death in 1903. This lack of records might have made it difficult to prove that the person who died at age 110 in 1903 was the same person who married in 1823 at age 30. Fortunately, she was enumerated in six successive censuses from 1851 to 1901, and a comparison of the ages reported in these censuses and her exact ages shows only minor deviations. Moreover, numerous letters and her numerous diaries help us to follow her life during that long period. Upon reaching age 100, she became famous in Guernsey. Thus, there are many photos of her and press articles about her life. These data support the reliability of the reported chronology of her life events, and thus allow us to validate this exceptional case. Accordingly, we can state that Margaret Ann Harvey Neve is the first documented female supercentenarian. As in the case of recently deceased supercentenarian Emma Morano, her life spanned three successive centuries – albeit one century earlier.

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Castleton, Anne, and Frances K. Goldscheider. "Are Mormon Families Different?" In Ethnicity and the New Family Economy, 93–109. Routledge, 2019. http://dx.doi.org/10.4324/9780429043390-6.

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"Mormon history, 1830–1890: The early years." In Polygamous Families in Contemporary Society, 21–42. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9780511663987.005.

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Heaton, Tim B. "18. Religion, Sexually Risky Behavior, and Reproductive Health: The Mormon Case." In Religion, Families, and Health, 368–84. Rutgers University Press, 2020. http://dx.doi.org/10.36019/9780813549453-019.

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Mueller, Max Perry. "Introduction." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0002.

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This chapter introduces the book’s main argument: that the three original American races, “black,” “red,” and, “white,” were constructed first in the written archive before they were read onto human bodies. It argues that because of America’s uniquely religious history, the racial construction sites of Americans of Native, African, and European descent were religious archives. The Mormon people’s relationship with race serves as a case unto itself and a case study of the larger relationship between religious writings and race. During the nineteenth century early Mormons taught a theology of “white universalism,” which held that even non-whites, whom the Bible and the Book of Mormon taught were cursed with dark skin because of their ancestors’ sin against their families, could become “white” through dedication to the restored Mormon gospel. But Mormons eventually abandoned this “white universalism,” and instead taught and practiced a theology of white supremacy.

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Bentley, Nancy. "Kinship, The Book of Mormon, and Modern Revelation." In Americanist Approaches to The Book of Mormon, 233–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190221928.003.0010.

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What relations do modern Americans have to dead ancestors? In the first half of the nineteenth century, this question preoccupied authors of many stripes, from ethnologist Lewis Henry Morgan, to Iroquois prophet Handsome Lake. Both from rural New York, Morgan and Handsome Lake each grappled with the effects of white settlers’ occupation of indigenous homelands by turning to questions of kinship. When The Book of Mormon was published in 1830, it too turned to the deep history of human kinship forms to define how red and white Americans were bound together by vexed ties of violence and habitation of the same land. This ancient Amerindian history told a story of how personal agency and private families could transform “backward” tribes into free people. It reconnected secular doctrines of free agency with Christian theology, disclosing the theological origins of secular thought about kinship. But while this “American Bible” shared key assumptions with Morgan’s secular kinship theory, its status as modern revelation left the Mormon faithful vulnerable to being dismissed and displaced.

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Mehta, Samira K. "Living the Interfaith Family Life." In Beyond Chrismukkah, 161–200. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636368.003.0007.

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In 4 case studies, Chapter 6 articulates a range of ways that interfaith families practice both religions: the largely secular home that connects to both Christian and Jewish heritage; a family that sees themselves as having Christian and Jewish heritage in the context of a shared Unitarian Universalist community and faith; a family that belongs to an intentional interfaith community, the Interfaith Family Project; and a family that belongs to both Jewish and Mormon religious communities and is educating their children in both. These case studies represent the 4 main approaches that interfaith families “doing both” have found to navigate those tensions. Each of these families has found a different approach for combining their traditions and a unique language for framing their choices, but they all do so in ways that minimize the cognitive differences between the two traditions, highlights their similarities, and creates a cohesive narrative of family identity.

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Conference papers on the topic "Families Mormon families"

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Bußmann, L., A. Münscher, K. Rothkamm, and K. Hoffer. "Kinomprofiling von Tyrosinkinasen in HNSCC identifiziert Kinasen der Src-Familie als hoch aktiviert." In Abstract- und Posterband – 89. Jahresversammlung der Deutschen Gesellschaft für HNO-Heilkunde, Kopf- und Hals-Chirurgie e.V., Bonn – Forschung heute – Zukunft morgen. Georg Thieme Verlag KG, 2018. http://dx.doi.org/10.1055/s-0038-1639994.

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Beralto, André Luiz Clemente, Helder Konrad de Melo, Caroline Mahlmann, Lara de Siqueira Rodrigues, and Isabella Soares da Costa dos Santos. "Miocardiopatia grave e interrupção gestacional: um relato de abortamento previsto em lei em razão de risco à vida materna." In 44° Congresso da SGORJ - XXIII Trocando Ideias. Zeppelini Editorial e Comunicação, 2020. http://dx.doi.org/10.5327/jbg-0368-1416-2020130270.

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Introdução: Os mecanismos fisiopatológicos da miocardiopatia periparto ainda não são totalmente definidos, apesar de já haver forte associação com pré-eclâmpsia e com os produtos de degradação da prolactina, que induzem o quadro. O aborto, salvo situações como o risco de vida materna, é proibido no país, sendo tratado como grave problema de saúde pública e social. Objetivos: Relatar experiência de abortamento terapêutico em multípara com disfunção biventricular importante em razão de miocardiopatia periparto em gestação prévia. Materiais e Métodos: Relato de caso baseado em coleta de dados de prontuário de paciente acompanhada em maternidade da baixada fluminense, na Unidade de Terapia Intensiva materna. Resultados: G.E.N.S., 23 anos, multípara (G4PC3), 16 semanas de gestação, acometida por miocardiopatia periparto em gestação prévia, com grave disfunção biventricular residual e trombo ventricular em uso de terapia anticoagulante. Possuía classe funcional II de base pela New York Heart Association (NYHA II), aguardando transplante cardíaco. Chegou no serviço de emergência com piora de classe funcional de três dias de evolução e sintomas em repouso (NYHA IV). Ecocardiograma realizado na internação confirmou os achados dos exames prévios. Ao ecocardiograma, revelou-se disfunção contrátil importante de ventrículo direito (VD), imagem de trombo em região apical de VD e disfunção grave em ventrículo esquerdo por hipocinesia difusa. Em terapia plena para insuficiência cardíaca, equilibrada do ponto de visto hídrico e hemodinâmica. Foi realizada discussão multidisciplinar do caso. Por possuir cardiopatia com risco IV, pela Organização Mundial de Saúde, e risco extremamente alto de mortalidade e morbidade maternas, foi contraindicada a continuidade da gestação. Foi proposto a paciente e familiares a interrupção da gestação, seguida de implementação de método contraceptivo definitivo. Foi encaminhada ao serviço de pré-parto, iniciada indução com misoprostol 400 microgramas/dia, e na segunda dose terapêutica (16 de março), foi expelido feto morto com 116 g, com placenta fragmentada em seguida. Em 17 de março, ultrassonografia transvaginal revelou endométrio de 24 mm. A winter curetagem foi indicada no mesmo dia. A laqueadura tubária vídeo-laparoscópica foi realizada em 19 de março, com o período pós-operatório sem intercorrências. Recebeu alta, sendo encaminhada para acompanhamento cardiológico especializado. Conclusão: Relatamos um caso de aborto terapêutico por risco de vida materno, que é previsto em lei no Brasil, seguido de laqueadura tubária. Ressaltamos a importância do diagnóstico preciso da cardiopatia, da necessidade de investimento em planejamento familiar no sistema público de saúde, do aconselhamento a paciente cardiopata e seus familiares, do manejo adequado de intercorrências e da necessidade de prosseguir com as medidas necessárias à preservação da vida.

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Vong, Meng. "Southeast Asia: Linguistic Perspectives." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-2.

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Southeast Asia (SEA) is not only rich in multicultural areas but also rich in multilingual nations with the population of more than 624 million and more than 1,253 languages (Ethnologue 2015). With the cultural uniqueness of each country, this region also accords each national languages with language planning and political management. This strategy brings a challenges to SEA and can lead to conflicts among other ethnic groups, largely owing to leadership. The ethnic conflicts of SEA bring controversy between governments and minorities, such as the ethnic conflict in Aceh, Indonesia, the Muslim population of the south Thailand, and the Bangsa Moro of Mindanao, of the Philippines. The objective of this paper is to investigate the characteristics of the linguistic perspectives of SEA. This research examines two main problems. First, this paper investigates the linguistic area which refers to a geographical area in which genetically unrelated languages have come to share many linguistic features as a result of long mutual influence. The SEA has been called a linguistic area because languages share many features in common such as lexical tone, classifiers, serial verbs, verb-final items, prepositions, and noun-adjective order. SEA consists of five language families such as Austronesian, Mon-Khmer, Sino-Tibetan, Tai-Kadai, and Hmong-Mien. Second, this paper also examines why each nation of SEA takes one language to become the national language of the nation. The National language plays an important role in the educational system because some nations take the same languages as a national language—the Malay language in the case of Brunei, Indonesia, Malaysia, and Singapore. The research method of this paper is to apply comparative method to find out the linguistic features of the languages of SEA in terms of phonology, morphology, and grammar.

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Borisova, Anna, and Lorena Amorós Blasco. "Un álbum de recuerdos prestados: La fotografía de Google Street View como vestigio de pertenencia en la experiencia del desplazamiento migratorio." In I Congreso Internacional sobre Fotografia: Nuevas propuestas en Investigacion y Docencia de la Fotografia. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/cifo17.2017.6716.

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En 2007 Google lanzó el proyecto Google Street View que consistió en crear un archivo visual de todas las vías transitables del planeta. Aunque su finalidad es proporcionar la información de orientación en el espacio a los usuarios de Google Maps, este archivo fotográfico tiene muchas más utilidades potenciales. Así, artistas como Jon Rafman, Paolo Cirio o Joachim Schmid se han interesado por esta plataforma informática como fuente de la inspiración creativa. Además, dado que este software nos permite pasear por cualquier parte del mundo que ha sido registrada por los automóviles Google, para un inmigrante representa la posibilidad de realizar un viaje virtual a su tierra. Es importante mencionar que el territorio constituye parte del contexto en que se desarrolla la subjetividad del individuo, ofreciéndole un referente de identificación simbólica (Valera, 1997; Zapiain Aizpuru, 2011). A su vez, el paisaje es la percepción personal del territorio que depende de las experiencias vinculadas al mismo (Giménez, 2001; Montejano y Sierra, 2014). El cambio del país de residencia no sólo expone al inmigrante a una cultura diferente, también lo priva del contacto con los lugares que guardan recuerdos de los acontecimientos de su pasado. Esta relación íntima entre la memoria, la identidad y el paisaje, dota a las imágenes que retratan estos espacios significativos de una carga emocional muy potente, y permite al inmigrante contar su historia a partir de los escenarios de su actuación pasada. De modo que crear un relato visual compuesto por las fotografías de Google Street View, reinventando así la idea del álbum familiar, permite reconstruir la narrativa subjetiva a partir de estas imágenes vinculadas al espacio y a una persona en concreto. Por tanto, nuestra hipótesis tratará de demostrar cómo la plataforma Google Street View puede servir como herramienta para la mediación artística con el colectivo inmigrante. Para ello, primeramente haremos un breve recorrido por los estudios desarrollados en distintos ámbitos que darán fundamento a nuestra tesis. Seguidamente, esbozaremos una propuesta de taller, cuya metodología se basará en las premisas marcadas en el estudio de Moreno (2010) sobre la mediación artística para la intervención social. Los participantes realizarán un viaje virtual a su tierra natal y crearán un álbum de recuerdos “prestados”, apropiándose de algunas imágenes mediante captura de pantalla y, así, poder rememorar su lugar de origen a través del paisaje fotográfico. Se trata de una tentativa de restablecer la continuidad del relato personal, interrumpido por la experiencia del desplazamiento. El momento clave de la experiencia sería la presentación de los resultados individuales ante el grupo, acompañando el relato visual con una narración de las vivencias personales vinculadas a los lugares registrados. Este intercambio permitirá compartir el duelo del desarraigo y sentir el reconocimiento y la aceptación por parte de los compañeros. Así, la persona desplazada tendría la oportunidad de reestructurar su narrativa subjetiva y construir nuevos lazos afectivos con el entorno de acogida. De esta manera, en esta investigación definiremos el planteamiento general de la propuesta de taller.

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