Dissertations / Theses on the topic 'Symbol Emergence'

Project (Engin.)--George Mason University, 2008.<br>Vita: p. 94. Project director: Mohan Venigalla. Submitted in partial fulfillment of the requirements for the degree of Engineer Degree. Title from PDF t.p. (viewed Oct. 13, 2008). Includes bibliographical references (p. 93). Also issued in print.

The thesis inquires into the entanglement between the unsettlement of the Greek model of social reproduction that heavily relies on self-regulated property ownership and the emergence of vigilant violence on behalf of local property owners against undocumented migrants in the relegated neighborhood of Ksiladika in Thessaloniki’s West End. It probes the extent to which incidents of vigilant violence can be used as indicators of the structural deficiencies in the Greek housing system and property paradigm. 
 First, the thesis points to the distinct historic trajectory of the Greek housing system and property regime that is carved by a strategy of minimal involvement of state authority since the end of the Greek Civil War (1949). In contrast to the (North) European paradigm, the Greek model of social reproduction is marked by a normalized laissez-faire attitude in the domain of housing and by the hypertrophy of the family institution that emerged as a substitute system of social protection vis- a-vis the atrophy of administration. The thesis then points to a political discourse investing in the figure of the householder, sketched as the ‘normal’ Greek subject par excellence, within which self- government connects up with the imperatives of good government, in times when access to housing has become scarce and social insecurity widespread. 
 I focus my study on the neighborhood of Ksiladika in Thessaloniki, where as of late a vigilant campaign of evictions of undocumented migrant squatters on behalf of local property holders was launched. I suggest that this campaign of vigilance is not an act of ‘pure racism’ but is linked with the unsettlement of the Greek model of social reproduction, the scarcity of outright homeownership as a resource of symbolic and material value and the particularity of Ksiladika, that is at once a stigmatized neighborhood and a land of promise. 
 I rely on data collected through micro-ethnographic fieldwork, participant observation and semi-structured interviews with local property holders in Ksiladika. I use the conceptual tools of social space, field of power and symbolic power found in the work of Pierre Bourdieu and Loïc Wacquant, as heuristic tools to identify the significance of property and home ownership in shaping perceptions of local property holders towards their neighborhood and in defining their actions. I present my empirical findings clarifying the diversity of choices, expectations and actions of different actors, active in this propertied field of power in the studied area. 
 The thesis draws to an end by using the findings from Ksiladika to contribute to a discussion that revolves around Wacquant’s three basic theses on the emergence of advanced urban marginality as an effect of the neoliberal state crafting on a global scale. First, I argue that in regions where the social state was inexistent, the implementation of neoliberal policies did not happen in a way identical to what can be observed in the North and do not entail a reengineering of the state. Then I suggest that Wacquant's schematization of a Janus-like Centaur state that performs liberalism for those at the top of the social scale and punitive paternalism for those at the social bottom immured in precarity does not hold, due to the expanding zone of precarity. Eventually, I suggest that neoliberal governing is not attained merely by the penal apparatus of the neoliberal Leviathan, but via a governing through subjects who internalize the postulates of the entrepreneurial ideology mediated through homeownership in times when the resource is scarce.

Information and communication technologies constitute a substantial part of today's world. Growing informatization, i.e. implementation of these technologies, in all areas of human activities generates a need to reflect upon their influence on man and society. The significance of this intellectual endeavor is accentuated by the very nature of these technologies. Since they are inserted between individuals in acts of mutual communication their application impacts on information processes within the frame of human societies. This factor takes effect everywhere, no less in the economic environment. In consequence of recent events which gave rise to a financial meltdown at first and an economic crisis later, the necessity to inquire into the effect of informatization on the domain of arrangement of economic relationships acquires its sense of urgency. At present, however, there is a significant gap between the theoretical framework which man uses to intellectually embrace these phenomena and the application of the technologies in question in which a disproportionately greater amount of resources are being invested. Therefore our capability of capturing in our train of thought the changes in the socioeconomic environment of today caused by informatization lags behind the very speed and dynamics of the changes. For that reason, the objective of this diploma thesis is to create a methodological-phenomenological framework for deliberation on the influence of information and communication technologies on the globalizing economy. The fundamental attribute which induces far-reaching transmutations in this field is the virtualization potential that the modern, symbolic and highly interactive forms of these technologies have obtained. As they began to be implemented in the frame of the arrangement of economic relationships, they impinged on a domain whose inner dynamism has already split into two components -- virtual and real -- by the symbol of value -- money. Another layer of virtualization related to the information and communication technologies as such therefore transforms the economy into a much more complex whole, the research of which poses an intellectual challenge as well as a necessity as the changing character of the globalizing economy shelters many pitfalls. This thesis offers theoretical points of departure for grasping the issues in question.

Konsekvenserna för barn som utsatts för barnmisshandel är allvarliga. Det kan leda till psykisk och fysisk ohälsa, suicidalt beteende, alkohol- och drogmissbruk. Hälso- och sjukvårdspersonal upptäcker inte alltid barnmisshandel och kunskap om detta saknas. Akutsjuksköterskan ska kunna identifiera personer som misstänks ha utsatts för våld eller övergrepp och därmed kunna upptäcka de barn som misstänks ha utsatts för barnmisshandel samt upprätta en orosanmälan till Socialtjänsten så att barnet kan få hjälp. Syftet var att beskriva hur sjuksköterskan kan identifiera tecken, symtom och skador som tyder på fysisk eller psykisk barnmisshandel hos barn som söker akutsjukvård. Som metod valdes en litteraturöversikt utifrån en systematisk struktur. Sökningarna utfördes i databaserna Cinahl och PubMed och resulterade i 15 artiklar publicerade 2010–2020. Alla artiklar kvalitetsgranskades utifrån Sophiahemmet högskolas bedömningsunderlag och en integrerad analys av innehållet i artiklarna gjordes. Resultatet presenterades i två kategorier; Bedömning av tecken, symtom och skador som barnet uppvisar och Fråga vårdnadshavaren om orsak till skadans uppkomst. Blåmärken och brännskador på vissa delar av kroppen eller i form av specifika mönster, multipla frakturer, frakturer som var läkta och specifika typer av frakturer kunde tyda på att barnet utsatts för misshandel. Åldern på barnet som utsatts för misshandel var låg, flertalet var &lt;1 år och medelåldern var i många fall &lt;6 månader. Vårdnadshavarens historia rörande händelseförloppet kring hur barnets skada uppkommit kunde ha stor betydelse för om misstanke om barnmisshandel skulle väckas. Slutsatsen är att det är svårt att identifiera barn som utsatts för fysisk eller psykisk barnmisshandel inom akutsjukvården då de tecken och symtom barnet uppvisar kan vara vaga eller saknas helt. Enskilda tecken, symtom och skador är i sig inte ett bevis för att barnet utsatts för misshandel utan det krävs alltid en samlad bedömning av barnets tecken, symtom och skador samt av vårdnadshavarens förklaring till hur dessa uppkommit.<br>The consequences for children who have been abused are serious. It can lead to mental and physical illness, suicidal behavior, alcohol- and drug abuse. Healthcare professionals do not always detect child abuse and lack knowledge about it. The emergency nurse must be able to identify persons who are suspected of having been subjected to violence or abuse and thus be able to discover the children who are suspected of having been subjected to child abuse and draw up a report of concern to the Social Services so that the child can receive help. The aim of this study was to describe how the nurse can identify signs, symptoms and injuries that indicate physical or psychological child abuse in children seeking emergency care. A literature review based on a systematic structure was chosen as the method. The searches were performed in the databases Cinahl and PubMed and resulted in 15 articles published in 2010–2020. All articles were quality reviewed on the basis of Sophiahemmet University's assessment and an integrated analysis of the content of the articles was made. The results were presented in two categories; Assessment of signs, symptoms and injuries that the child shows and Ask the caregiver about the cause of the injury. Bruises and burns on certain parts of the body or in the form of specific patterns, multiple fractures, fractures that were healed and specific types of fractures could indicate that the child had been abused. The age of the child who was abused was low, the majority was &lt;1 year and the average age was in many cases &lt;6 months. The caregiver´s history regarding the course of events of how the child's injury arose could have a decisive effect on whether suspicion of child abuse should be raised. The conclusion is that it is difficult to identify children who have been subjected to physical or psychological child abuse in emergency care as the signs and symptoms the child shows may be vague or completely absent. Individual signs, symptoms and injuries are not in themselves proof that the child has been abused, but an overall assessment of the child's signs, symptoms and injuries is always required, as well as the caregiver's explanation of how these arose.

This study explores the experiences of relatives waiting. Often relatives wait for considerably long periods, especially in critical care areas, whilst their loved one, whose health status is unknown, receives care. To explore these experiences and to understand the symbolic meaning behind the participants’ stories, a grounded theory approach was utilised which is firmly rooted in the sociological theory of symbolic interactionism. A qualitative approach was employed in order to yield a rich description of the human experience often not found in quantitative studies (Jamerson, Scheibmeir, Bott, Crighton, Hinton and Kuckelman, 1996, p. 468). Similarly, the use of feminist principles to guide this study has facilitated a greater understanding of such issues as gender roles, language, power and hierarchy. Using grounded theory methodology, audio-taped interviews were conducted with six female relatives who were recruited using theoretical sampling. Simultaneous recruitment, data collection, analysis and literature review took place, as advocated and outlined by Barney Glaser and Anselm Strauss (1967). The overarching core category discovered using this approach which epitomises the waiting experience, is the balancing of both positive and negative aspects of the four codes identified. These four codes are -mothering, trust, flustered anxiety and institutional and medical power. Each code had negative aspects, such as being denied the felt need to mother the critically ill loved one, being asked to entrust the health of a loved one to people that relatives had never met, feelings of fluster and anxiety, and a perception that they would interfere with medial care if they were to be involved in their loved one’s care. Conversely, each code could potentially have a positive aspect, such as being involved in the care of the loved one, feelings of relief once the care of the loved one was entrusted to ‘professional’ health care providers, affiliating with other relatives who were waiting in similar circumstances, and receiving frequent information from staff. A final model was produced that illustrates the balance that many relatives aspire to when waiting in the Emergency Department waiting room. If the balance tips in favour of the negative aspects of the codes, a negative impact on the relative’s feelings of well being can result.

Made available in DSpace on 2014-12-17T14:20:34Z (GMT). No. of bitstreams: 1 LiaHL_TESE.pdf: 1636368 bytes, checksum: 7b3aa7dddd721306b5b5e69a1cde3942 (MD5) Previous issue date: 2014-05-29<br>Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior<br>The birth models of care are discussed, in the light of classical and contemporary social science theoretical background, emphasizing the humanistic model. The double spiral of the sociology of absences and the sociology of emergences is detailed, being based, on one hand, on the translation of experiences of knowledge, and, on the other, on the translation of experiences of information and communication, by revealing the movement articulated by Brazilian women on blogs that defend and bring into light initiatives aiming to recover natural and humanized birth. A cartography of the thematic ideas in birth literature is produced, resulting in the elaboration of a synthetic map on obstetric models of care in contemporaneity, pointing out the consequences of the obstetric model that has become hegemonic in contemporary societies, and comparing that model to others that work more efficaciously to mothers and babies. A symbolic cartography of the activism for humanizing birth on the Brazilian blogosphere is configured by the elaboration of an analytical map synthetizing the main mottos defended by the movement: Normal humanized birth; Against obstetrical violence; and Planned home birth. The superposition of the obstetric models of care s map and the rebirth of birth s analytical map indicates it is necessary to reinforce three main measures in order to make a paradigmatic turn in contemporary birth models of care possible: pave the way for the humanistic care of assistance in normal birth, by defending and highlighting practices and professionals that act in compliance with evidence based medicine, respecting the physiology of birth; denaturalize obstetric violence, by showing how routine procedures and interventions can be means of aggression, jeopardizing the autonomy, the protagonism and the respect towards women; and motivate initiatives of planned home birth, the best place for the occurrence of holistic experiences of birth. It is concluded that Internet tools have allowed a pioneer mobilization in respecting women s reproductive rights in Brazil and that the potential of the crowd s biopower that resides on the blogosphere can turn blogs into a hegemonic alternative way to reach more democratic forms of social organization. In that condition of being virtually hegemonic in contesting the established power, these blogs can be understood, therefore, as potentially great contra-hegemonic channels for the rebirth of birth and for the reinvention of social emancipation, as their author s articulate and organize themselves to strive against the waste of experience, trying to create reciprocal intelligibility amongst different experiences of world<br>Discute-se, ? luz de referenciais te?ricos cl?ssicos e contempor?neos das ci?ncias sociais, os modelos de assist?ncia ao parto, pondo em relevo o parto humanizado. Particularizam-se os referentes da dupla espiral da sociologia das aus?ncias e da sociologia das emerg?ncias, assente, de um lado, na tradu??o de experi?ncias de conhecimentos, e de outro, na tradu??o de experi?ncias de comunica??o e informa??o, ao mostrar o movimento que se articula entre mulheres brasileiras em blogs que defendem e d?o visibilidade a iniciativas de recupera??o do parto natural e humanizado. Realiza-se uma cartografia das ideias tem?ticas presentes na literatura sobre o parto, resultando na elabora??o de mapa s?ntese dos modelos de assist?ncia obst?trica na contemporaneidade, apontando-se as consequ?ncias do modelo que se tornou hegem?nico nas sociedades contempor?neas e contrapondo-o a outras abordagens de aten??o ao nascimento que funcionam mais eficazmente para m?es e beb?s. Configura-se uma cartografia simb?lica do ativismo pela humaniza??o do parto na blogosfera brasileira, mediante elabora??o de mapa anal?tico com s?ntese das principais bandeiras defendidas pelo movimento: Parto normal humanizado; Contra a viol?ncia obst?trica; e Parto Domiciliar Planejado (PDP). A sobreposi??o do mapa com os modelos de assist?ncia obst?trica e do mapa anal?tico do renascimento do parto aponta ser necess?rio refor?ar tr?s medidas principais para possibilitar uma virada paradigm?tica na assist?ncia ao parto na contemporaneidade: pavimentar o caminho para a assist?ncia humanizada ao parto normal, ao defender e dar visibilidade a pr?ticas e a profissionais que atuam de acordo com a medicina baseada em evid?ncias, respeitando a fisiologia do parto; desnaturalizar a viol?ncia obst?trica, ao mostrar como procedimentos e interven??es de rotina s?o formas de agress?es que colocam em xeque a autonomia, o protagonismo e o respeito ? mulher; e incentivar iniciativas de parto domiciliar planejado, local mais vi?vel para ocorr?ncia das experi?ncias hol?sticas de nascimento. Conclui-se que as ferramentas da Internet t?m permitido uma mobiliza??o in?dita em prol do respeito aos direitos reprodutivos das mulheres no Brasil e que o potencial de biopot?ncia da multid?o que reside na blogosfera pode tornar tais canais em hegem?nicos enquanto vias alternativas para alcan?ar formas mais democr?ticas de organiza??o social. Nessa condi??o de virtualmente hegem?nicos na contesta??o do poder estabelecido, os blogs configuram-se, assim, em canais com grande potencial contra-hegem?nico para o renascimento do parto e a reinven??o da emancipa??o social, na medida em que suas autoras se articulam e se organizam para combater o desperd?cio das experi?ncias, buscando criar inteligibilidade rec?proca entre diferentes experi?ncias de mundo

The aim of this thesis has been to map the ethical journey of experienced nurses now practising in rural and remote hospitals in central and south-west Queensland and in domiciliary services in Brisbane. One group of the experienced nurses in the study were Directors of Nursing in rural and remote hospitals. These nurses were “hands on”, “multi-skilled “ nurses who also had the task of managing the hospital. Also there were two Directors of Nursing from domiciliary services in Brisbane. A grounded theory method was used. The nurses were interviewed and the data retrieved from the interviews was coded, categorised and from these categories a conceptual framework was generated. The literature which dealt with the subject of ethical decision making and nurses also became part of the data. The study revealed that all these nurses experienced moral distress as they made ethical decisions. The decision making categories revealed in the data were: the area of financial management; issues as end of life approaches; allowing to die with dignity; emergency decisions; experience of unexpected death; the dilemma of providing care in very difficult circumstances. These categories were divided into two chapters: the category related to administrative and financial constraints and categories dealing with ethical issues in clinical settings. A further chapter discussed the overarching category of coping with moral distress. These experienced nurses suffered moral distress as they made ethical decisions, confirming many instances of moral distress in ethical decision making documented in the literature to date. Significantly, the nurses in their interviews never mentioned the ethical principles used in bioethics as an influence in their decision making. Only one referred to lectures on ethics as being an influence in her thinking. As they described their ethical problems and how they worked through them, they drew on their own previous experience rather than any knowledge of ethics gained from nursing education. They were concerned for their patients, they spoke from a caring responsibility towards their patients, but they were also concerned for justice for their patients. This study demonstrates that these nurses operated from the ethic of care, tempered with the ethic of responsibility as well as a concern for justice for their patients. Reflection on professional experience, rather than formal ethics education and training, was the primary influence on their ethical decision making.

In the recent decades, alternative notions regarding the role of symbols in intelligence in natural and artificial systems have attracted significant inter- est. The main difference of the so-called situated and embodied approaches to cognitive science from the traditional cognitivist position is that symbolic repre- sentations are viewed as resources, similar to maps used for navigation or plans for activity, instead of as transparent stand-ins in internal world models. Thus, all symbolic resources have to be interpreted and re-contextualized for use in concrete situations. In this view, one of the primary sources of such symbolic resources is language. Cognitivism views language as a vessel carrying informa- tion originally located in the processing mechanisms of the individual agents. Situated approaches, on the other hand, view language both as a communicative mechanism and as a means for the individual agents to enhance and extend their cognitive machinery, by e.g. better utilizing their attentional resources, or mod- ifying their perceptual-motor means. Taking inspiration from these ideas, and building on multi-agent models developed in other fields, the field of language evolution developed models of the emergence of shared resources for communi- cation in a community of agents. In these models, agents with various means of categorization and learning engage in communicative interactions with each other, using shared signs to refer either to pre-given meanings or entities in a situation. In order to avoid falling into the same mentalist pitfalls as cognitivism in the design of these models, such as the stipulation of an inner sphere of mean- ings for which communicative signs are mere labels, the role of communication should be viewed as one of the social coordination of behavior using physically grounded symbols. To this end, an experimental setup for language games, and a robotic model for agents which engage in such games are presented. The setup allows the agents to utilize shared symbols in the completion of a simple task, with one agent instructing another on which action to undertake. The symbols used by agents in the language games are grounded in the embodied choices presented to them by their environment, and the agents can further use the symbols created in these games for enhancing their own behavioral means. The learning mechanism of the agents is similarity-based, and uses low-level sensory data to avoid the building in of features. Experiments have shown that the establishment of a common vocabulary of labels depends on how well the instructors are trained on the task and the availability of feedback mechanisms for the exchanged labels.

In recent decades, scholars have increasingly turned to agency or actor-based models to explain the origins of social and political inequality. In part, this theoretical shift stems from the inadequacy of ecologically based models, especially where population levels are low and resources are abundant. Accordingly, social strategies that promote group solidarity while at the same time allowing individuals to transcend the egalitarian ethic are sought to explain the archaeological record. The transfer of religious beliefs to visual media represents a strategy which may be controlled by small segments of society or individuals, particularly religious practitioners. In many regions of Mesoamerica the Olmec art style emerged very rapidly around 1200-1150 B.C. and persisted for approximately 300 years. Though most scholars agree that this "Early Horizon" style—carried by ceramic figurines and carved and incised motifs on the exterior of pottery vessels—was religiously based and used to define social status, its origins have been the focus of heated debate; some suggest that it was inspired and diffused by the Gulf Coast Olmec culture, others suggest that it evolved independently in each region, the result of a pre-existing belief system. Recent excavations at the central Maya Lowland site of Cahal Pech have yielded objects reminiscent of the Early Horizon style from specific contexts of a slightly later date (c. 1000-800 B.C.). This study analyzes the style and context of two artifact classes from the earliest deposits at Cahal Pech: incised ceramic vessels and figurines. These data are compared to figurine attributes and incised motifs from several regions of Mesoamerica in order to differentiate between local and pan-regional styles. I argue that inter-regional contact, specifically the adoption of political-religious symbols and attendant behavior from other regions of Mesoamerica, was responsible for the relatively late appearance of the Early Horizon derived or "Intermediate Horizon" style at Cahal Pech. I conclude that inter-regional interaction involving symbols is linked to internal competition and supernatural beliefs at the local level, was encouraged by the self-interest of politico-religious actors, and that the emergence of social and political inequality in the Belize Valley of the central Maya Lowlands is attributable to this process. This model is contrasted with the Olmec-centric and regional developmental perspectives; all three are tested against ceramic and figurine data at Cahal Pech.

For centuries the Kanienkehaka (Mohawk) have struggled to maintain a certain level of autonomy by acting in accord with the principles of our constitution, the Kaienerekowa or Great Law of Peace. In the past, our interpretations of our law and of the core values of our society were greatly eroded and almost lost because of colonial influences. As Indigenous peoples we have found it necessary both to react to and to differentiate ourselves from the beliefs, values and practices that have been imposed on us. In recent decades, members of our communities have begun to take action, speaking up and creating artistic works about Indigenous culture and values. Our attempts to break free from foreign systems of governance, learning and religion sometimes use the tools of the dominant society. The work of Louis Karomaktajeh Hall is one example of this phenomenon. The Mohawk Warrior Flag he designed has been flown all over the world, serving as a symbol of the unity of Indigenous peoples in our common struggle, becoming a beacon of hope, and illuminating the discordant relationship between the dominant society and Indigenous peoples. My research, which deals in part with the appearance of the Flag during the Oka Crisis and Lobster Dispute at Esgenoopetitj (Burnt Church), is part of this movement. It introduces a Kanienkehaka perspective on the Flag, reconstructing its history and applying the philosophy of the Kaienerekowa to give a voice to the people who turn to it for support in their ongoing struggles with colonialism.

German text<br>Gelebte Ökumene wird, als Zeichen christlicher Glaubwürdigkeit, in unserer postmodernen und postsäkularisierten Gesellschaft gefordert. Die dogmenorientierten Bemühungen zur Ökumene scheinen in die Krise geraten zu sein. Es bedarf es der Suche nach Grundlagen für ökumenische Spiritualität, für die sich der Schöpfungsglaube, als von den großen Konfessionen geteiltes Glaubensgut, anbietet. Um Schöpfungstheologie und -spiritualität als zusammengehörige Elemente wahrnehmen zu können, wird in dieser Dissertation das Weltanschauungsmodell Wrights verwendet, welches durch Waaijmans Aspekt der Umformung ergänzt wird. Konfessionell geprägte Schöpfungstheologien werden in den Kategorien Story und Antworten auf weltanschauliche Schlüsselfragen analysiert. Dies bildet die Basis für eine Synthese, im Sinne der Hermeneutik des differenzierten Konsenses, zu einer ökumenischen Schöpfungstheologie. Konfessionelle Schöpfungsspiritualitäten werden in den Kategorien Symbol und Praxis dargestellt und in einem emergent-synthetischen Entwurf, auf der Basis der ökumenischen Schöpfungstheologie, zu Perspektiven für ökumenische Schöpfungsspiritualität weiterverarbeitet. Die so aufgezeigte schöpfungstheologisch-ökumenische Weltanschauung, bietet eine mögliche Grundlage für ökumenische Spiritualität.<br>Christian Spirituality, Church History & Missiology<br>M. Th. (Christian Spirituality)

This study is based upon the idea that foreign language (FL) classrooms exist apart from their target language communities. While historically, this has been a geographic truth, divides between FL learners and native speakers may also reflect symbolic social distance. Given the symbolic, if not geographic, isolation of the FL classroom from the real world, this study presumes that a challenge inherent to the endeavor of FL education is that the authentic, real-world language and culture under study are, by definition, not naturally present in the FL classroom. This study considers how this challenge, referred to as the challenge of authenticity, is managed in one FL classroom. Seven eighth-grade students and their teacher comprise Classroom 204, a beginning Spanish FL classroom at a private school in the southwest U.S. This qualitative case study uses classroom observations, audio-recordings, classroom artifacts, and participant interviews as data to consider not only how authenticity is imported, imagined, and conjured by participants in Classroom 204, but how authenticity is assigned value therein. Data is analyzed largely with discourse analysis of transcripts of classroom talk about (and classroom talk that constituted) various facets of authenticity, value, and the real world. Ecology theory serves as a broad theoretical lens through which to understand (and accept) the complexity inherent to the social phenomena being researched. Benedict Anderson's (1991) theory of imagined communities is adopted to understand the boundaries that delineate the inside of the FL classroom from the outside, and Bourdieu's (1992) notion of symbolic capital is used to understand the ways by which authenticity becomes valuable (and, conversely, how that which is valuable becomes authentic). Findings suggest that, while participants are largely oriented to real-world manifestations of Spanish language and culture, authenticity is not most present in Classroom 204 in the form of stuff imported from elsewhere. Rather, authenticity emerges out of the highly local, socially-immediate interactions and value systems unique to Classroom 204. Suggestions for both pedagogy and future research focus on approaches that acknowledge and capitalize on the power of local authenticity in the FL classroom, as cultivated by local social actors.<br>text

The subject of this diploma thesis is the modelling and the analysis of mechanisms that enable multiagentsystems to establish communication relations and using them to control the interaction. With regards to the emergence of such symbol systems one groundwork of this paper is the realization that coordination problems aren't applicative to advance to evolution of "higher communication capabilities". With this in mind, this analysis uses a class of problems with explicit conflicts of interests between agents and the necessity of solving such interaction problems with the help of communication. The paper determines and discusses mechanisms and constraints that enable multiagentsystems to evolve such self-organisating social structures as well as preserving them.<br>Thema dieser Diplomarbeit ist die Modellierung und Untersuchung von Mechanismen, auf deren Grundlage Multiagentensysteme in der Lage sind, Kommunikationsbeziehungen aufzubauen und kommunikative Akte interaktionssteuernd zu verwenden. Hinsichtlich der Emergenz derartiger Symbolsysteme besteht eine wesentliche Erkenntnis, auf der diese Arbeit aufbaut, darin, dass Koordinationsprobleme als Kontext für MAS kein geeignetes experimentelles Umfeld für die Herausbildung "höherer kommunikativer Fähigkeiten" darstellen. Davon ausgehend werden für eine Klasse von Problemen, in denen die Abstimmung über eine Interaktion aufgrund von Interessenkonflikten einen expliziten Teil des kommunikativ zu lösenden Problems darstellt, Mechanismen und Constraints herausgearbeitet und diskutiert, die Agenten in die Lage versetzen, ein sich selbst organisierendes soziales Gefüge aufzubauen und zu erhalten.

Text in English with abstracts in English, Afrikaans and isiZulu. Translated titles in Afrikaans and isiZulu.<br>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.<br>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.<br>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.<br>Art History, Visual Arts and Musicology<br>D. Litt. et Phil. (Art History)