In the early 1960âs, internal conflict erupted in the majority of Central American countries. Substantial setbacks in economic development, human right, and social aspects in these countries were the result of the democracy struggling with this conflict. Bogin and Keep (1999) reported that height declined among Mayan and Ladino children from all social classes in Guatemala from 1974 to 1984 (This period included some of the most devastating fighting of the civil war), but an even stronger decline was seen in low-SES (socio economic status) , the average height decline around nine centimeters differences between high-SES and low-SES. During the armed conflict, Guatemalans Maya with low -SES suffered irregular supply of water, no safe water, unsanitary condition, economic instability, declines in food production, and lack healthcare. Maya Indians have been to object of massive discrimination and political repression with a continuous human rights violation. My thesis examines what kind of implications the internal armed conflict in Guatemala has had on health and nutrition matters in Maya rural life. The violence against the Maya people is the materialization of the structural violence that permeates the body, community, and social fabric. The structural violence perspective allows for a nuanced and global account of the pathogenic effects of health under warfare. My thesis proposes a framework for which to examine the structural, collective, and individual violence embodied in chronical social conditions about health and nutrition.

This thesis employs Foucaultian and postcolonial theories to identify, discuss, and trouble discourses surrounding leadership styles in two communities in the Northwest Territories: the Town of Hay River and the nearby community of K'atlodeeche First Nation/Hay River Reserve. The thesis is composed of two papers. The first paper analyzes the tendency of lifeguards at the Hay River swimming pool to embody an authoritarian leadership style. Further, this paper discusses how an authoritarian leadership style can foster an unwelcoming environment for Aboriginal patrons. The second paper looks at Dene women's leadership in K'atlodeeche First Nation/Hay River Reserve's Summer Day Camp and discusses its impact on one particular Eurocanadian leader. Both papers shed light on the necessity for southern-based, Euro-Canadian recreation leaders to understand Aboriginal communities' practices and norms surrounding culturally appropriate ways of leading in order to plan and implement effective and inclusive programming.

The small town of Chinchero in the highlands of Cusco, Peru is a popular tourist stop known for its rich tradition of handmade textiles and weaving techniques. The female weavers and vendors in Chinchero have developed a competitive market of Textile Centers that sell an aestheticized and commercialized tradition to tourists. The quaint town is now faced with plans to build the new Chinchero International Airport, which would become the largest airport in Peru. This thesis analyzes ethnographic findings from 2017 to examine how the female vendors of Chinchero perceive the airport will affectâand already has affectedâtheir well-being. Well-being is measured both subjectively through understandings of the Quechua term sumaq kawsay and objectively through a life satisfaction scale ranked from 1 to 10. In their explanations, the women expressed values of community, reciprocal relationships, and environmental harmony that they believe they are still upholding in their peaceful lives. However, they identify the airport as a direct threat to these pillars of sumaq kawsay with the projectâs impending urbanization, pollution, increased traffic, and heightened economic competition. Although the airport project has been postponed for four decades due to corruption and political conflicts, the vendors have already adapted their economic activities and discourses. Overall, this thesis contributes to discussions of the effects of unfinished megaprojectsâabsent presencesâand to anthropological studies of well-being.

Starting in 1960, a 36-year Civil War ravaged Guatemala ultimately leaving 200,000 people dead and 45,000 people disappeared. The violence that drove Guatemalans from the country during the war eventually saw a boomerang effect when U.S. immigration policy shifted and vicious gangs returned to the nation after years of operation in the United States. The powerful presence of the military and the lack of checks and balances during years of conflict allowed patterns of corruption to emerge both between officials and drug trafficking organizations and with elite Guatemalan families. Shifts in the path of the international drug trade allowed traffickers to take advantage of this history and move into Guatemala, clamoring for territory. By the time the Peace Accords were signed and the war ended, a poorly conceived plan to remove the military without an adequate civilian police force to take their place created an environment in which gangs, drug trafficking organizations and local bosses could operate illegally and freely. Together, the Guatemalan Civil War, U.S. immigration policy and shifts in international drug trafficking practices significantly debilitated the Guatemalan state, making it ill equipped to provide for its citizens basic social service and safety needs.

In the antebellum American South, slaves and free blacks from across the Atlantic World went to court to petition for their freedom from illegal enslavement. US legal officials primarily cared whether or not slaves could prove their free status in court and, to that end, petitioners made legal claims that reflected themselves and their identities as free persons. They emphasized to courts that they were born free, emancipated or manumitted, and had freedom papers. To support these claims, petitioners also created narratives that would represent their identities as free persons and common examples included telling legal officials that they previously moved freely in the Atlantic, served in the military, or worked in skilled labor positions. Another way that petitioners articulated their status and identity as free persons was by telling legal officials about their connections to Atlantic empires. To petitioners, being a member of Iberian, French, or British empires and enjoying imperial subjecthood was closely connected to their identities as free persons. This thesis examines freedom suits in the antebellum US South by slaves and free blacks from across the Atlantic World and the ways they created legal narratives connected to their identities within nineteenth-century empires. Ultimately, legal officials were most concerned with whether or not petitioners could prove their free status - not where they belonged in the Atlantic World, to what empires they pledged loyalty, or what king recognized them as subjects. Therefore, petitioners created narratives centered around proving their freedom. However, slaves and free blacks continued to incorporate notions of Atlantic empires and subjecthood in their freedom petitions to varying degrees - even if it served little legal strategical purpose to a US court. Their narratives illuminate the importance that imperial belonging and subjecthood represented to slaves and free blacks from the Atlantic World petitioning for freedom in the US South and demonstrate that they understood imperial belonging and subjecthood as a way to embody their identities and experiences as free persons.

<p> Wailaki, a Dene language of northwestern California, is known as what is referred to in academic literature and sources such as the <i>Ethnologue </i> as an &ldquo;extinct&rdquo; language. While Wailaki descendant people may remember an older generation of relatives who spoke Wailaki to one another, as far as is known, there are no people alive today who grew up speaking this language (Golla 2011:81). This term <i>extinct</i> used to describe such languages, however, does not reflect the desire of communities for languages to be spoken again, and the efforts many are taking towards language revitalization. Extinct conveys finality to language loss and shift; however, the term <i> sleeping</i> is today used to describe dormant languages with substantial documentation that may be spoken again (Leonard 2011). Wailaki is one such language. </p><p> For Wailaki, documentation exists; however, no detailed description of the language exists prior to this work. For any scholar and language learner interested in the language, published materials on related languages such as Hupa or Mattole are referenced in order to make sense of available Wailaki documentation. This dissertation puts forth a phonological, morphological, and limited syntactic description of Wailaki, which is a cover term, used by many tribal descendants, for a dialect continuum also known as Eel River Athabaskan/Dene (Golla 2011). </p><p> Chapter 1 gives background information regarding the people, the resources available for analysis. Chapter 2 is a description of phonological processes within the dialect continuum. Chapter 3 is a description of word classes in Wailaki, and what criteria and behavior (either morphological or syntactic) that may be given to delineate classes. Chapter 4 describes the verbal morphology, and Chapter 5 describes the nominal morphology. Chapter 6 titled Clitics and Syntax describes clitics that express categories such as tense, aspect or mode, or perform syntactic functions. In addition, Chapter 6 gives limited description of aspects of Wailaki syntax such as conjunctions, negation, question formation, and some discussion of word order.</p><p>

No description available.

<p> This multiple case study contributes to identifying the reasons behind the almost complete absence of high-growth ambition of early-stage entrepreneurs in Brazil by investigating why they did not develop similar cognitive frameworks as the countries high-growth entrepreneurs. The understanding of the reasons can assist in the planning of programs and policies directed toward the creation of the necessary conditions to increase the number of early-stage entrepreneurs with high-growth ambition and hence promote the country&rsquo;s economic growth and help fulfill its aspiration to transition from factor-driven to innovation-driven economic development. The reasons identified by the study were that the factors in the cognitive framework of high-growth entrepreneurs&mdash;self-efficacy as a personality trait, knowledge acquired from family and professional experience (human capital), and social capital acquired during a professional career&mdash;that explains their high-growth ambition are rare in Brazil. These factors are rare because high-growth entrepreneurs belong to the countries&rsquo; very small well-educated and empowered elite whereas most early-stage entrepreneurs in Brazil do not. Some additional findings of the study are: (1) There is no social upward mobility from self-employed to high-growth early-stage entrepreneurs in Brazil; (2) The low quality of the Brazilian education system required acquiring task-related knowledge through extensive professional experience to find high-growth entrepreneurial opportunities; (3) The task-related knowledge acquired mostly in multinationals lead to innovations to fill needs and market gaps in the Brazilian market, but not to breakthrough innovations.</p><p>

This thesis argues that Williams struggled against the spectres of nationaI and personal influence in order to make his poetry both original and relevant to the modern American condition. He worked in a context of great cultural upheaval during the first wave of Modernist experimentation, toward self-definition in a state of existential anxiety. It was the defensive strategy he adopted to combat both the threat of insignificance, and imposed European cultural value, which shaped his mature poetic. Section One introduces Williams' quest for identity, working against what he called "the traditionalists of plagiarism". There is also a brief discussion of other texts which have examined this phase of Williams' development. Section Two investigates the cultural milieux, including movements such as Imagism and Dada which had a profound effect on Williams. It examines such figures as Pound, Eliot and Stein whose influence he was unable to avoid. The availability of a native tradition in the work of Whitman and Dickinson is encountered in Section Three, which also provides the opportunity to develop further the argument that WilIiams' need to disguise evidence of influence in his work actually shaped his art. Section Four introduces the surfacing of American Modernism in the pages of such little magazines as Camera Work, Poetry, Others and The Little Review. It presents Williams' growing confidence in the company of such innovative contemporaries as Mina Loy, Marianne Moore and Alfred Kreymborg (editor of Others). Williams' maturity is linked, in Section Five, with the publication of Spring and All in 1923. The collection is examined as a culmination, a confident and conscious exhibition of the poetic as having come of age.

The Orthodox Church is an institution with deep roots in nationalism and collective identity. It is the patriotic faith of the majority of Eastern European nations, where many regard following the nationally dominant faith of Orthodox Christianity as an important aspect of belonging in the homeland. Despite its eastern foundation, Orthodox Christian evangelism has been on the rise in the Western Hemisphere since the 1980s, most notably in the United States and Brazil. The role that converts have played in fostering a unique American and Brazilian Orthodox society, however, has received little attention from scholars. This thesis will seek to address this gap in the literature by discussing how the publishing efforts of Orthodox Christian converts in the United States and Brazil have been instrumental in creating an Orthodox Christian society that is native to the Western Hemisphere. I argue that this literary production links the United States and Brazil in an Inter-American dialogue through their dichotomous relationship to the East and has led to the formation of a collective American Orthodox identity.