No description available.

No description available.

How Feudalism reached Strathnaver. The nature of the Mackay title. The manner in which the Gordons obtained the earldom of Sutherland, then a feudal superiority over Strathnaver. The earliest surviving protest. Celtic Chiefs as Feudal Vassals. The relations between Mackay Chief and Gordon Karl, and the uses to which the vassal Chief was put. Clan Mackay as a Military Unit. An examination of the conduct of Mackay's Regiment during the Thirty Years' War. How Capitalism reached Strathn,aver. An examination of the causes of the Chief's insolvency, and of the extent to which this exposed his people to the dangers of expropriation. How 'Jacobitism1 reached Strathnaver. Mackay's continuing loyalty to Charles I, and the emergency caused by the King's defeat. How English Administration reached Strathnaver. Cromwellian policy towards the rebellious Mackay clan iand the quisling Gordon Earl, and its effect upon the process of expropriation. How Calvinism reached Strathnaver. The beginnings of the Ministry, and its influence both upon political affiliations and upon social behaviour in Strathnaver. The Family of an 18th Century Tacksman. Iain Mac Eachainn of* Olaise Neach in the parish of Durness, his wife and children, as they were depicted in the poetry of Rob Donn. Chieftainesses in Strathnaver. An examination of the parts played by successive wives of the Chiefs of Mackay, of the Mackays, of Bighouse, and of the Saris of Sutherland in northern society. Emigration from Strathnaver. The comment of the poets, the depositions of emigrants and external observations concerning the emigrations of the 18th century. Women in Strathnaver. Rob Bonn's evidence concerning the position and lives of women in his time. Occupations. The record of daily life, tliat emerges from Rob Bonn's poetry. Disintegration. The collapse of the old pattern of . Gaelic life during the 19th century.

In this thesis we revisit the recent and ongoing debates regarding dimensions of well-being, with particular emphasis on the complex relationship between aspects of the Capability Approach (CA) and measures emerging from the growing band of happiness studies. In doing so, we draw on literature from psychology, happiness studies, development studies, economics and sociology. We develop a conceptual model predicated on the argument that happiness is not synonymous with well-being, but is instead one important aspect of it. We develop a methodology suitable for exploring this model and test it empirically through a small-scale survey conducted in Kyiv, Ukraine. Our empirical investigation is based upon a necessary mix of quantitative and qualitative approaches, reflecting fully the interdisciplinary nature of the enquiry and subtle enough to capture the regional specificities which we argue are instrumental in determining well-being. Kyiv is an important case study, since it lies at the heart of one of the major post-communist transition economies, while as yet remaining outside of the European Union. The literature suggests that such countries are particularly ‘unhappy’, and our approach sheds light on this stylised empirical observation. Our survey provides data on wide-ranging aspects of well-being, including relationships, health, income, control, environment and trust. A carefully selected cohort of the original respondents was subsequently interviewed in-depth to explore the narratives around their own understanding of well-being in the context of our conceptual framework. We find that using a mixed methodology highlights the potential pitfalls of using surveys alone to try and capture concepts as complex as well-being, as well as suggesting that such investigations should take into account the specific context in which they are taking place. Our empirical approach also helps us to shed some light on why it is that Ukraine has tended to fare poorly in previous happiness studies.

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Basutoland (now Lesotho) is a small landlocked nation of about 900,000 inhabitants, mainly Sotho in origin and Sotho-speaking, with an internal economy that is partly pastoral and partly agricultural, supplemented by large-scale labour migration to South Africa. Field work was conducted for eleven months in 1964 and three months in 1966, being divided between the systematic study of court records and a period of research in a village in the arable lowlands.

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No description available.

This research aims at reaching those basic structural principles which preside over the synchronic and diachronic formation of various systems of exchange within a mestizo community of the Peruvian rain forest. Social structure is here defined as a total communication system comprising various transactional subsystems the formation of which rests upon the logical-dichotomizing organization of social reality. Hence the diacritic ordering of economic, kinship, and cosmological forms of reciprocity: their function lies in the logical distance which separates them from, and binds them with, other homologous and complementary values and systems of exchange. The first chapters deal with the local processes of production and distribution of commodities. It is argued that the observed economic stratification stems not from a sectorial duality of forces, relations, and rationalities of production (swidden agriculture v. lumbering-and-commerce), but rather from that structure of dualities which underlies the circulation of exchange-values. An attempt is made to clarify the ambiguous concept "economic" and to offer a theoretical bridge linking economic exchanges to other forms of societal transaction. Kinship alliances are examined firstly from the point of view of the concentric ordering of residential divisions, and of their economic correlates. This is followed by a detailed analysis of household units and village kindreds, of the interpenetration of economic and kinship solidarities, and of the structure and function of ritual co-parenthood (comoadrinaz_go). Puerto Inca's cosmological mode of exchange involves the primitive like practices of herbal healing (vegetalismo) and witchcraft (bruieria). Yet Puerto Inca dwellers also adhere to the modern myths of Science, Progress and Catholicism, and define the resulting duality of beliefs as the outcome of the March of Progress against Tradition. This discussion ends with a brief study of the functional relationships that exist between this "modern" symbolism and the coexisting circulation of both commodities and women.

The Fūr live at the heart of Africa, far from the sea and remote from the Sudanese capital, Khartoum. They inhabit small mountain villages on their ancient stronghold, Jebel Marra, and others along the banks of seasonal rivers which flow from the massif; they also live in neighbourhoods of Zalingie.town. Their lives revolve around the land and its produce and the terraced hillsides (up to 2700m) are evidence of their determination to farm their staple food, millet. For some years now, the Fūr have felt the effects of the Sahelian drought and their once green and fertile land is suffering desertification, especially in the more northerly areas. Despite their remoteness, however, the Fūr are very aware of the process of modernization in Sudan and wish to participate in it. This study aims to give an ethnographic account of the Fūr people and their system of medicine, focussing specifically on sickness and its cause, the conduct of sickness and the practice of medicine by the numerous practitioners of country and modern medicine to be found in Darfur - the land of the Fūr, now the most westerly region of Sudan. The Fūr are Muslims and their most renowned and respected practitioners of medicine are the feqis - students and teachers of the Qur'an - who use the holy word, written and spoken, dissolved in water and in the form of smoke, as prophylaxis and therapy for almost any ailment. However, despite the reputation of Fūr feqis throughout Sudan, the Fūr themselves are remarkably pragmatic in their explanation of sickness and generally show a preference to take advantage of modern medical drug therapy,if this is readily available,when they personally experience sickness.