Title page and prologue v.2; Title page, table of contents and abstract only. The complete thesis in print form is available from the University of Adelaide Library. / "The stone crown is, in part, a contemporary reworking of the Arthurian legend." -- abstract, [v. 2], p. v. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1284280 / Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2007

Despite the fact that conservation ideology has led conservation practice over the last quarter of a century, the removal of local residents from protected areas in the name of biological preservation remains the most common strategy in developing countries. Its wide-ranging impacts on displaced societies have rarely been properly addressed, particularly in regard to the establishment of parks. This thesis is based on 15 months fieldwork carried out among a group of displaced park residents known as Rana Tharus in the country of Nepal. They have long lived in Royal Shuklaphanta Wildlife Reserve in the far-western part of that nation. This thesis is largely inspired by recent academic advocacy that conservation-induced dislocations on rural communities are having a serious influence on policy implementation. Such advocacy is leading to more effective and pragmatic park policies. West, Igoe and Brockington (2006) point out that park residents are an indispensable part of protected areas and their cultural and economic interactions with parks occur in diverse ways. Without a full understanding of these interrelationships, any kind of forced conservation policies will be doomed to fail and cause severe disturbances to people’s lives. Like most protected areas in developing countries, this thesis shows that the unplanned resettlement scheme of Shulkaphanta failed to mitigate the socio-economic losses that Rana Tharus experienced due to their displacement. The ethnographic data notes that when attention is paid solely to the economic losses experienced by Rana Tharus, the social costs such as social exclusion, loss of culture, and psychological depression are rarely addressed in the dislocation program. An inadequate understanding of the links between protected areas and local livelihoods is one of the major causes for the continuation of park-people conflicts including Shuklaphanta. In this thesis, I demonstrate how the displacement and other social changes have gradually diminished the social and economic livelihoods of the Rana people. I argue that many of these social impacts were unexpected because Rana Tharus actively responded to all these changes by putting new social relations into effect. As a result, significant social transformations have occurred in contemporary Rana Tharu society. The undivided household unit was no longer their first preference when the new economic realities made themselves felt, and gender and patrilineal kin relationships became more tense. The traditional labouring system (Kamaiya) that existed between wealthy and poor Rana Tharus declined due to increasing poverty. All these had erased their ability to maintain sustainable livelihoods that they had previously enjoyed. Moreover, substantial loss of landownership had made it impossible for Rana Tharus to share equal social, economic and political status with the new migrants - the twice-born Pahaaris. These accumulated and unforseen results of conservation practices can only be well understood if a holistic analytical perspective is adopted. This thesis borrows the concept of sustainable household livelihood system and the social theories of practice, power and agency to explore the dynamic relationships between conservation, local livelihoods and culture. The stories told by the Rana Tharu provide some important lessons. I argue that dislocation programs should be put aside or at least closely reviewed if their hidden social impacts are not well understood or at least lead to some form of compensation. Such action may prevent the further expansion of park-people conflicts which are shown to hinder conservation efforts of Shuklaphanta and local sustainable livelihoods. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1369652 / Thesis (Ph.D.) - University of Adelaide, School of Social Sciences, 2009

Title page and prologue v.2; Title page, table of contents and abstract only. The complete thesis in print form is available from the University of Adelaide Library. / "The stone crown is, in part, a contemporary reworking of the Arthurian legend." -- abstract, [v. 2], p. v. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1284280 / Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2007

Title page and prologue v.2; Title page, table of contents and abstract only. The complete thesis in print form is available from the University of Adelaide Library. / "The stone crown is, in part, a contemporary reworking of the Arthurian legend." -- abstract, [v. 2], p. v. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1284280 / Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2007

Exegesis (Hon--Art and Design) -- AUT University, 2006. / Print copy is accompanied by CD. Includes bibliographical references. Also held in print (49 leaves : ill. ; 21 x 30 cm. + CD) in City Campus Theses Collection (T 709.93 LEE )

No description available.

Across the industry there are leaders at every level who are being challenged to think and act in new ways. The same is true for this commission. This can't be a "business as usual" review of the industry's status. As the first such government commission in this new century we are faced with a unique opportunity and a unique set of challenges. In this paper we provide analysis and recommendations on human capital issues that are simultaneously designed to be practical and visionary -- aimed to address root causes, not symptoms. / White Paper Version 2

The current study examines the influence of religious affiliation and practice on family patterns and labour market activity for women in Western Europe, focusing on Britain and France. While both countries have experienced a sharp decline in institutionalized forms of religion over the past decades, differences in family and fertility behaviour on the basis of religiosity seem to persist. Although previous studies documented a positive correlation between religion and both intended and actual family size, there is still uncertainty about the different routes through which religion affects fertility, how structural factors are involved in this relationship and whether and how this relationship has changed along with the process of religious decline. This study aims to fill this gap by exploring the interrelationships between religion, educational attainment, female labour force participation, union formation and fertility levels. The data come from the British Household Panel Survey (BHPS), which contains 18 waves from 1991 to 2008, and the French survey of the Generations and Gender Programme (GGP), which was initially conducted in 2005. By following trends in fertility differences by religious affiliation and practice across birth cohorts of women, it is found that religious differences in fertility are not only persistent across birth cohorts, there is also a growing divide between non-affiliated and religiously practicing women who maintain higher fertility levels. Religious differences in family formation patterns and completed fertility are also explored, taking into account the interaction between education and religiosity. It appears that the effect of education on fertility differs by level of religiosity, as higher education is less likely to lead to childlessness or to a smaller family size among more religious women. The findings on the relationships between family and work trajectories by level of religiosity also point to a reduced conflict between paid employment and childbearing among actively religious women, although these patterns vary by religious denomination and by country.

In Haram City, amidst Egypt's 2011-2013 revolutionary period, two visions of the city in the Global South come together within shared walls. In this private suburban development marketed as affordable housing, aspirational middle class homebuyers embellish properties for privilege and safety. They also come to share grounds with resettled urban poor who transform their surroundings to sustain basic livelihoods. With legality in disarray and under private administration, residents originally from Duweiqa - perhaps Cairo's poorest neighbourhood - claim the right to squat vacant homes, while homebuyers complain of a slum in the gated community. What was only desert in 2005 has since become a forum for vivid public contestation over the relationship between morality, ownership, and order in space - struggles over what ought to be common in a compound. This ethnography explores residents' own legal geographies in relation to property amidst public-private partnership urbanism: how do competing normative discourses draw community lines in the sand, and how are they applied to assert ownership where the scales of 'official' legitimacy have been tipped? In other words: in a city built from scratch amidst a revolution, how is legality invented? Like the compound itself, sections of the thesis are divided into an A-area and a B-area. Shifting from side to side, four papers examine the lives of squatters and then of homeowners and company management acting in their name. Zooming in and out within sides, they depict discourses over moral ownership and then interpret practices asserting a concomitant vision of order. First, in Chapter 4, squatters invoke notions of a moral economy and practical virtue to justify 'informal' ownership claims against perceptions of developer-state corruption. Next, Chapter 5 illustrates how squatters define 'rights' as debt, a notion put into practice by ethical outlaws: the Sayi' - commonly meaning 'down-and-out' or 'bum' - brokers 'rights' to coordinate group ownership claims. Shifting sides, Chapter 6 observes middle class homeowners' aspirations for "internal emigration" to suburbs as part of an incitement to propertied autonomy, and details widespread dialogue over suburban selfhood in relationship to property, self-interest, and conviviality. Lastly, Chapter 7 documents authoritarian private governance of the urban poor that centres on "behavioural training." Free from accountability and operating like a city-state, managers simulate urban law to inculcate subjective norms, evoking both Cairene histories and global policy circulations of poverty management. Towards detailing how notions of ownership and property constitute visions and assertions of urban law, this project combines central themes in ethnographies of Cairo with legal geography on suburbs of the Global North. It therefore interrogates some key topics in urban studies of the Global South (gated communities, affordable housing, public-private partnerships, eviction-resettlement, informality, local governance, and squatting), as Cairo's 'new city' urban poor and middle classes do themselves, through comparative principles and amidst promotion of similar private low-income cities internationally. While presenting a micro-history of one project, it is also offers an alternative account of 2011-2013 revolutionary period, witnessed from the desert developments through which Egyptian leaders habitually promise social progress.

A retomada do processo de acumulação de capital no pós-crise dos anos 1970 demandou profundas alterações no capitalismo mundial, que se traduziram, fundamentalmente, em uma nova estratégia (autointitulada) de desenvolvimento que disputasse a hegemonia teórica, ideológica, política e econômica com o keynesianismo. Esta nova estratégia, denominada neoliberal (e o receituário de políticas dela resultante) foi amplamente difundida nos países da periferia do capitalismo mundial. O neoliberalismo, por um lado, mostrou-se incapaz de retomar o crescimento/desenvolvimento econômico com distribuição de renda e, por outro lado, aprofundou a dependência dos países periféricos em relação aos centros do capitalismo mundial, pela via da intensificação da superexploração da força de trabalho. Nesse contexto, ao final do século XX, se estabeleceu uma crise do neoliberalismo (ainda que não se trate de uma derrota) que, em grandes linhas, colocou em xeque tais políticas e teve, como consequência, a subida ao poder de vários governos na região latino-americana que foram eleitos a partir do descontentamento social com seus resultados. Na Venezuela, mais especificamente, o projeto de transformações proposto para o país no pós-1999 é manifestação de rechaço ao neoliberalismo. Como o cenário histórico para compreensão dos conflitos, que resultaram na constituição de um projeto de sociedade anti-hegemônico na Venezuela (a hegemonia do povo) nos últimos anos, remonta ao marco da inserção do país no capitalismo dependente e periférico, é possível afirmar que as transformações pós-1999 transitaram da constituição de um projeto antineoliberal para uma proposta anticapitalista (o chamado Socialismo do Século XXI). Esse projeto de transformações não está, entretanto, isento de contradições e limites (internos e externos). Em que pese essa afirmação, o capítulo mais recente da trajetória histórica de constituição da sociedade venezuelana possui inequívocos avanços, capitaneados pelo papel central que assume o Estado. Este, ao retomar o efetivo controle sobre os recursos petroleiros em benefício da maioria da população, promove progressos em direção a consolidação da soberania nacional, da justiça social e também da constituição de uma democracia participativa e protagônica. / The resumption of capital accumulation in the post-crisis years of the 1970s demanded profound changes in world capitalism and essentially led to a new development strategy (as it called itself) that disputed theoretical, ideological, political and economic hegemony with keynesianism. This new neoliberal strategy (and the resulting policy prescriptions) was widely diffused in the periphery of world capitalism. However, neoliberalism proved, on the one hand, to be incapable of rekindling economic growth/ development combined with income distribution, and, on the other hand, it deepened the dependence of peripheral countries on the centers of world capitalism through the intensification of the overexploitation of labor. In that context, the end of the twentieth century established a crisis of neoliberalism (but not its defeat) that brought such policies into question and one of its consequences was the rise to power of various governments in Latin America that were elected on the wave of social discontent with its results. In Venezuela, more specifically, the design of the changes proposed for the country in the post 1999 period was a manifestation of the rejection of neoliberalism. As the historical background for understanding the conflicts that resulted in the formation of an anti-hegemonic society project in Venezuela (the hegemony of the people) in recent years dates back to the mark of the countrys insertion in peripheral and dependent capitalism, it is possible to state that the post-1999 changes have made the transition from an anti-neoliberal project to an anti-capitalist proposal (the so-called 21st Century Socialism). However, this project is not exempt from contradictions and limits (internal and external). In that regard, the latest chapter in the historical constitution of Venezuelan society shows clear advances, led by the central role that the State assumes. By regaining effective control over oil resources to benefit the majority of the population, it promotes progress toward the consolidation of national sovereignty, social justice and also the establishment of a participatory and protagonist democracy.