Thesis (Ph. D.)--University of Wisconsin, 1965. / Extension Repository Collection. Typescript (carbon copy). Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 157-162).

Thesis (M.S.)--University of Wisconsin--Madison, 1983. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 103-107).

Thesis (doctoral)--Helsingfors universitet, 1987. / Extra t.p. with thesis statement inserted. Summary in English. Includes index. Bibliography: p. 345-371.

This thesis is an attempt to present certain aspects of Chinese social history in the light of current anthropological theory. It deals with non-kin associations, primarily in the traditional Chinese city, with a view to classifying them. Working with English source materials, I have collected together the available first-hand observations of these voluntary associations. The first major portion of the study deals with mutual aid clubs, clubs for the elite and commercial guilds, and this is followed by a treatment of the hui-kuan, or locality association, in the cities and countryside. It has been suggested that mutual aid clubs and clubs for the elite served many of the functions of the hui-kuan groups, and may have been formed by those individuals in a city who were not eligible to join such groups. The commercial guilds, on the other hand, were significant not only from the point of view of their control over trade and commerce, but also because of the system of indirect rule practiced by officialdom whereby the guilds were left in almost complete charge of the business management of the city. The hui-kuan associations must be considered as separate from the guilds because their basic criterion for recruitment was not common occupation but common geographical origin. The urban social hui-kuan were often clubs for the elite, while the commercial hui-kuan in the cities were mainly for merchants of the same occupation sharing common geographical origins. In general, the urban groups were the result of interregional trade, while the rural associations were the result of interregional migrations. The concentration of both kinds of hui-kuan groups in the central and upper Yangtze provinces can be directly related to the depopulation of that area and the subsequent migration of millions of peasants and merchants in the early Ch'ing period. My basic suggestion is that the hui-kuan associations met the needs of their members that would ordinarily have been satisfied by the kin group at home. In the case of south China in particular, the adaptive and integrative function is clear, as is the similarity between the services offered by the hui-kuan and the lineage, or tsu. Both the urban and rural groups helped the newcomer to adapt to his new surroundings and solve the particular problems he faced. Furthermore, they served as substitute kin groups and provided the means of preserving an individual’s ties with his home lineage. The concentration of hui-kuan groups in the once-depopulated areas of the central and upper Yangtze regions lends support to the argument of Pasternak, who, as opposed to Freedman, believes that in such "frontier" situations immigrants would form associations that cut across surnames and that lineages would not begin to form until conditions stabilized over several generations. Finally, a comparison with certain voluntary associations in modern Africa indicates the unique features of the Chinese non-kin associations: the disdain of officialdom and the system of indirect rule in the case of the guilds, and the preservation of membership in the home kin group in the case of the hui-kuan. / Arts, Faculty of / Anthropology, Department of / Graduate

This thesis examines the social and intellectual history of an apparently disparate group of voluntary associations and their members in Vancouver, British Columbia, 1886-1916. These associations sought to educate their own members, and often the general community, in the arts, in history, in science, in public affairs, and in matters of physical, vocational, and moral welfare. Vancouver's Art, Historical and Scientific Association, its natural history and literary societies, and its YMCA are central to the discussion. These associations' educational practices embodied a form of "intentional mutual enlightenment." The term refers to the non-formal education of adults through voluntary associations. Primarily through social, economic, intellectual, and political inferences from historical evidence, the thesis explains the meaning that "mutual enlightenment" had for participants. It pays attention to the contexts of late Victorian and Edwardian intellectual thought, and of British Columbia social and economic development. The thesis describes and explains both the reasons—stated and structural—for participants' involvement, and the social, political, and economic functions of the mutual enlightenment associations. To get at those reasons, the study examines interrelationships between ideas and their social circumstances, and how these inter-relationships gave rise to mutual enlightenment. Further, it examines mutual enlightenment (1) through an analysis of ten exemplar voluntary associations, (2) through a study of the ambient social structure and its reflection of and support for mutual enlightenment associations, and (3) through a conceptually satisfying definition of "intentional mutual enlightenment." The argument is this: the context largely determined, and now explains the nature of mutual enlightenment. Vancouver's social, political, and economic arrangements, and its residents' ideas, manners, tastes, and values accounted for the objectives, programmes, and membership of mutual enlightenment associations. Vancouver's intellectual climate and cultural forms had been imported primarily by middle-class residents from their original homes and homelands, mainly from Great Britain, or from Britain as modified through Central and Eastern Canadian experience. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

In this thesis, I examine some of the relationships between hierarchy and community that exist in institutions. Within institutions, individuals are separated from one another and organized hierarchically based on arbitrary inequalities. In general, I discusses inequalities based on race, class, gender, sexual orientation, age, ability, etc. Institutions organized based on arbitrary inequalities cannot create and sustain a whole community since such inequalities result in hostile or coercive treatment of individuals based on characteristics or criteria over which they have no control. If it is true that people want and/or need community, then it matters a great deal for us to know whether or not community can exist in hierarchical institutions, since certain kinds of hierarchies interfere with building and sustaining community. I explain how the concept of "whole community" allows for the unity of unequal beings, provided that the inequalities are based on merit. Furthermore, I describe two fictitious institutions. One, Cloister University is organized on the basis of arbitrary inequalities. The other, Mores University is a whole community, organized on the basis of merit. / Graduation date: 2004

Thesis (Ph.D.)--Murdoch University, 2005. / Thesis submitted to the Division of Arts. Bibliography: leaves 387-428.

Thesis (Ph.D.) - University of St Andrews, May 2007. / Restricted until 13th May 2008.

Thesis (M.A.)--University of Hong Kong, 1993.

Thesis (M.A.)--University of Hong Kong, 1993. / Also available in print.