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    <dc:date>2026-07-17T02:33:02Z</dc:date>
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    <title>Art Music as Universal Language: Youth Orchestras' Reactions to Social Conflict</title>
    <link>http://hdl.handle.net/2451/75744</link>
    <description>Title: Art Music as Universal Language: Youth Orchestras' Reactions to Social Conflict
Authors: Kunitomo, Mariko
Abstract: This article identifies the role art music plays in orchestra projects that deal  with social conflicts of youth populations. I argue that art music serves well in  this context because it is a universal language that allows for an alternative  method of communication and expression between the young musicians  themselves and with others. I apply metaphysical explanations, studies from  cognitive neuroscience, and philosophy of language in three specific youth  orchestra contexts: the Retiro Youth Orchestra, El Sistema, and the  West-Eastern Divan Orchestra. These different lenses help uncover why and  how art music positively impacts the development, both socially and personally,  of young musicians in a healthier or alternative manner.</description>
    <dc:date>2021-01-01T00:00:00Z</dc:date>
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    <title>Identity and Nation: Comparing Egyptian and Israeli Bedouin Policy</title>
    <link>http://hdl.handle.net/2451/75747</link>
    <description>Title: Identity and Nation: Comparing Egyptian and Israeli Bedouin Policy
Authors: Wisniewski, Jessica
Abstract: In many ways, the Egyptian and Israeli states fail to ‘see’ the Bedouin and  therefore situate them as a group “in but not of the global order,” an order  where nations and states represent contingent identities and socio-political  organizations. However, the Bedouin are not legally recognized as a distinct  nation nor as indigenous peoples in neither Egypt nor Israel, and Egyptian  Nationalism and Zionism reject the Bedouin as part of their nation, or  ‘imagined community.’ This concept of nationalism strongly influences policy,  and as a result, leads to the discrimination of the Bedouin through internal  colonial policies, land seizure, suspension of human rights, and exclusionary  economic policy. Despite Egypt and Israel’s different political systems, the  outcome for the Bedouin in both countries is remarkably similar.</description>
    <dc:date>2021-01-01T00:00:00Z</dc:date>
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    <title>Reconsidering Public Space: The Case of Turkish Associations in France</title>
    <link>http://hdl.handle.net/2451/75743</link>
    <description>Title: Reconsidering Public Space: The Case of Turkish Associations in France
Authors: Kiran, Alia
Abstract: This article examines how immigrant culture in modern-day France is  communicated through Turkish associations as a medium of the public space.  Through interviews with members of various types of cultural associations, I  explore how public and private space dictate how culture and identity are  understood within the French context. To better explain their goals and how  they fit into larger French “cultural” discussion, I develop a simple typology of  these cultural associations as “localizing” or “orientalizing” immigrant culture.  Pointing to the space between these categories, I show the need for the  immigrant experience to be recognized as part of French history in these  public spaces in order to directly confront the issue of “neo-racism.”</description>
    <dc:date>2021-01-01T00:00:00Z</dc:date>
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    <title>Love for the Colonizer: Literary and Psychoanalytic Investigations of Brazil's Foundational Trauma</title>
    <link>http://hdl.handle.net/2451/75741</link>
    <description>Title: Love for the Colonizer: Literary and Psychoanalytic Investigations of Brazil's Foundational Trauma
Authors: Attié, Francisco
Abstract: The Brazilian cultural and political project began in 1822 with the end of  colonization. At its outset,  colonization stood fictitious in its enormous power  to shape reality. In Latin America there was a confluence between the  politicians and writers of the 19th century that guaranteed wholly pervasive  foundational mythologies—the people building the legal-political state were  also setting the mythological ideology of the nation in stone. As such,  foundational myths served to unify the people under a common national  banner. However, in their attempts to overcome the ghost of colonization,  they ended up guaranteeing a wholly pervasive structure wherein the  repressed trauma could fester. In Brazil, foundational works, like José de  Alencar’s Iracema, instead of rejecting the trauma of colonization,  engendered myths that repressed it, romanticizing a narrative for the people  to fall in love with their colonizer. This love, I argue, led to a specific cultural  complex that induces a repetition compulsion of the original traumatic event  up to this day, guaranteeing unconscious entrapment and a constant return  and submission to the figure of the colonizer.</description>
    <dc:date>2021-01-01T00:00:00Z</dc:date>
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