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Indonesia, potentially one of the richest and most powerful of the emerging nations, could profit by an active program in family-life education such as has proved beneficial in other parts of the world. This is especially true in the rural areas. It is the purpose or this paper to explore possibilities for and to develop an extension program in home improvement, sanitation, child care, and nutrition which could be set up at Indonesia Union College, located in a typical rural area of Java. This paper will form the basis for a handbook for Home Economies teachers and extension workers. It will include descriptive data, a tally of results of a questionnaire, and suggested procedures for village home advisors. With this purpose in mind, a study was made of family life among the rural Sundanese ethnic group of West Java. ln the Tjisarua area north of Bandung, in relation to nutrition, sanitation, child care, and home improvement from 1951-1966.

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Children are at greater risk of malnutrition in Afghanistan than they are in many other countries. Malnutrition impairs the mental and physical growth of more than 50% of children in Afghanistan. It also exacerbates the risks of mortality by 45% in infants and children in Afghanistan. The purpose of this study was to determine the association between mothers' knowledge, attitudes, and practices regarding complementary feeding and malnutrition in children in Afghanistan. The precaution adoption process model served as a theoretical framework in this quantitative cross-sectional research study. Data analyzed were collected from 306 mothers and children at 6 randomly selected hospitals in Kabul Province. The results of logistic regression models indicated that mothers' knowledge, attitudes, and practices regarding complementary feeding were statistically significant predictors of stunting in children, Ï?2 (9, N = 306) = 45.33, p < .001; Ï?2 (9, N = 306) = 26.71, p < .01; and Ï?2 (9, N = 306) = 56.97, p < .001 respectively. The strongest predictor was mothers' practicing responsive feeding, where mothers who did not practice responsive feeding were 7.1 times more likely to have stunted children than mothers who practiced responsive feeding. Moreover, the results indicated that mothers' knowledge, attitudes, and practices of complementary feeding were statistically significant predictors of underweight in children, Ï?2 (9, N = 306) = 37.49, p < .001; Ï?2 (9, N = 306) = 41.15, p < .001; and Ï?2 (9, N = 306) = 44.64, p < .001. The implications for positive social change include reviewing nutrition policies, investing in nutrition programs, and operationalizing nutrition education and behavior change interventions for promoting appropriate complementary infant feeding practices in Afghanistan.

Advocates of restorative and transitional justice practice have long drawn from practices of indigenous peoples to form the basis for more sustainable, relational, participatory, community-based approaches to conflict resolution. With the resurgence in Kazakh nationalism since the Republic of Kazakhstan independence, repatriated diasporic Kazakhs, who through cultural survival in diaspora retain more of their ethno-cultural characteristics, influence a revival of Kazakh language and culture. The purpose of this study was to understand the indigenous informal restorative conflict resolution practices of the Kazakh people. The questions that drove this study were: What indigenous informal forms of dispute resolution have been in use among Kazakhs, as reflected in their folklore and proverbs; which have continued in use among diasporic semi-nomadic Kazakh populations; and, which, if any, are restorative in nature? This ethnographic multi-case study incorporates participant observation and semi-structured interviews of participants selected through snowball sampling from among diasporic Kazakhs in, or repatriated from, China. Kazakh folklore and proverb collections were examined for conflict resolution practices and values at the family and kinship levels. Key theories used to explore the topic include Post-Colonial Theory of Sub-Altern Agency, Essentialism Theory, Soviet Ethnos Theory, and Restoration of Trust Theory. This study expands the knowledge base regarding indigenous systems of conflict resolution and contributes to the ethnography of the Kazakh people. The existence of indigenous informal restorative Kazakh systems of conflict resolution can inform reassessment and reform of public policy as to alternatives to punitive criminal justice practices.

With the September 11th attacks on the World Trade Center buildings, the intersection of religious ideals in war has been at the forefront of the American discussion on war and conflict. The New York attacks were followed by the U.S. invasions of Afghanistan in October of 2001 in an attempt to destroy the religious government of the Taliban and capture the Islamic terrorist leader Osama bin Laden, and then followed by the 2003 invasion of Iraq, both in an attempt to fight terrorism and religious extremism. In both instances, American forces became embroiled in counterinsurgency operations against insurgent fighters who identified themselves in terms of religion and ethnicity. More recently, all of the regional and nuclear powers are engaged in conflicts against insurgents identified as religious in some form. The purpose of this research is to present tactical and strategic policies that can be implemented when ethno-religious violence occurs in and around religious sites, ensuring that operations at these sites will contribute to successful mitigation of violence in the wider conflict. Based on concepts from classical and contemporary counterinsurgency thought, a set of variables that contributes to successful counterinsurgency operations at religious sites was selected in order to understand successes and failures at previous operations. The results from these comparative studies were then used to develop a theoretical framework that contributes to successful counterinsurgency operations at religious sites. The comparative studies chosen for this research includes four cases from India, with the finding then applied to case studies from Thailand, and Israel. Like India, Thailand and Israel are facing insurgent movements that identify themselves along various ethnic, religious, and national constructs. The findings clearly show that there is a set of operational variables that apply to counterinsurgency operations at religious sites and contribute to tactical and strategic success. Conclusions are drawn that success or failure of counterinsurgency operations at religious sites is not solely tied to a military versus law enforcement approach to the conflict. Contrary to this theory, it is how the operation is carried out, rather than how the counterinsurgents are formed, that contributes to a successful operation.

This study examined psychological, social, and cultural factors that can affect suicide risk among Mong/Hmong youth between the ages of 18 and 25. Emerging evidence suggests that Mong/Hmong youth are at an increased risk for suicide (Huang, Lee, & Arganza, 2004; Jesilow & Xiong, 2007). Additionally, initial findings and theories have suggested potential associations between Mong/Hmong youth suicide risk and intergenerational family conflict, ethnic identity, acculturation, depression, and spirituality. The seriousness of suicide risk among Mong/Hmong youth in this country has been overlooked for decades; therefore, the purpose of this study was to examine these associations with the hope that the findings would be beneficial in future efforts to reduce suicide risk among Mong/Hmong youth. This research was a cross-sectional exploratory study that used a purposive sampling method in addition to snowball sampling. The sample consisted of 165 Mong/Hmong youth between the ages of 18 and 25 from three California academic institutions. Results indicated that of 165 respondents, 59% (n=98) have had passing thoughts of suicide. There was a correlation between ethnic identity, intergenerational family conflict, depression, and spiritual beliefs. Furthermore, ethnic identity and intergenerational family conflict were significant predictors of depression. Lastly, depression and having a belief in Mong/Hmong traditional spiritual and healing practices were predictors of suicide risk among the sampled population. Two open-ended protective factor questions were explored to encourage participants to reflect on their resilience to suicide by sharing how they responded to thoughts of ending their life and what helped them to overcome those thoughts. Five themes were identified as protective factors: (1) having the cognitive ability to understand how death affects loved ones; (2) optimism and having a positive orientation toward the future; (3) connectedness with family, friends, and community; (4) having a sense of self-worth; and (5) a social life. Implications for social work practice and policy include the development, expansion and delivery of culturally appropriate mental health treatment services for young adults. This entails the incorporation of traditional Mong/Hmong mental health healing practices into western mental health treatment, ongoing clinical research to better understand the mental health needs of the Mong/Hmong young adult population, and educating and empowering the Mong/Hmong community to access the mental health system, thereby reducing the stigma associated with mental health and increasing access to treatment.

Cette recherche de maîtrise s’intéresse au processus de périurbanisation à Yangon, métropole du Myanmar, dans un contexte de métropolisation et de libéralisation de la gestion des ressources foncières. Dans ce mémoire, je défends l’idée que la périurbanisation doit être considérée comme un processus de reconfiguration des espaces politiques et des dynamiques foncières marchandes alimentées par l’ensemble des acteurs des espaces périphériques de Yangon. Une approche de la périurbanisation par la géographie politique et une perspective relationnelle du concept de marchandisation permet de comprendre la complexité des relations de pouvoir et des dynamiques foncières marchandes qui contribuent à façonner les espaces périurbains de Yangon. Cette recherche s’appuie sur une étude des pratiques et stratégies foncières des acteurs locaux à Thanlyin, township périurbain de Yangon, dans un contexte de développement accéléré de son territoire. L’analyse produite dans cette recherche démontre que la périurbanisation est un processus complexe de territorialisation de la tension entre la formalité et l’informalité foncières, de formation d’agencements fonciers favorisant la marchandisation de la terre et de production de nouveaux espaces politiques multiscalaires. / This master’s research focuses on the process of peri-urbanization in Yangon, Myanmar’s metropolis, in a context of metropolization and liberalization of land resource management. In this thesis, I defend the idea that peri-urbanization must be considered as a process of reconfiguring political spaces and land commodification dynamics fueled by the actors of the peripheral areas of Yangon. An approach to peri-urbanization through political geography and a relational perspective of the concept of commodification allows us to understand the complexity of power relations and market land dynamics that help shape the peri-urban spaces of Yangon. This research is based on a study of land practices and strategies of local actors in Thanlyin, a peri-urban township of Yangon, in a context of accelerated development of its territory. The analysis produced in this research demonstrates that peri-urbanization is a complex process of territorialization of the tension between land formality and informality, of formation of land assemblage favoring land commodification and of new multi-scale political space production.

The Khalsa is a militant sect of the Sikh religion officially created by Guru Gobind on Baisakhi Day in 1699. Sikhism, as a religion and culture, existed within the overarching structure of lndian society during the reign of the Muslim Mughal Empire. Over the course of its history, Sikhism sought to evolve and adapt to internal and external pressures, and the creation of the Khalsa was a momentous and transformational step in that evolutionary process. Using Kenneth Burke's guilt-redemption cycle as a model, this study analyses the events that created the Khalsa. The study found that historical and social pressures provided the rhetorical exigence for the creation of the Khalsa. Guru Gobind isolated and used the guilt of the Sikhs people, the guilt of being passive observers in the face of external pressures, the guilt of living in caste-organized society, the guilt of living in a bureaucratic system wherein the priests had seized power and control, and the guilt of living without external markers of the faith. These sources of guilt were brought to the forefront by Guru Gobind, and resolved through the symbolic sacrifice of five men, after which Guru Gobind created the Khalsa as an answer. Through the Khalsa, its symbols and rituals, the Sikhs were provided with a way to escape the flaws and guilt of the old order. The creation of the Khalsa was an important milestone in the evolution of the Sikh culture and religion. Through this study, the processes and methods of this identity transformation were isolated. Guru Gobind activated social and collective levels of identity through the medium of performance in order to transform his audience of Sikhs into the Khalsa.