This study examines the archaeological reflections of group identity and socio-economic networks in the region of Essex and London in the Anglo-Saxon period, between c.400 and 1066. Given its location in the south-east of England, Essex was a key zone of socio-political interaction during the early medieval period. This doctoral research has brought together the stray and excavated archaeological material from the region for the first time. The thesis presented here is centred on diachronic, quantified distributional analyses of three key material culture classes: dress accessories, pottery, and coinage. The discussion synthesises the results of these analyses, examining the observed patterns within their broader archaeological context. The thesis reveals the emergence of a hybrid dress style in the 5th and 6th centuries. This appears to have been actively created in Essex to reflect a diverse cultural inheritance, but not a specific ethnic identity. However, from the mid-7th century these styles were rejected in favour of dynamic fashions, reflecting the maritime focus of the region, and especially links with the Merovingian/Carolingian Continent. From the later 9th century, Scandinavian dress and cultural practice are also apparent, particularly in north Essex This Continental orientation reflects the emergence and transformation of the North Sea network. The engagement of Essex communities with this network is studied in detail in this thesis. The coinage and pottery analyses reveal the emergence of several exchange hubs along the North Sea coast, as well as a generalized engagement with long-distance exchange among coastal communities. This system was disrupted, but not destroyed, by the Vikings, who linked Essex with wider Scandinavian networks. However, the long-term pattern shows the decline of coastal sites in favour of urban centres from the later 9th century.

The distinctiveness of folk music and dance traditions in Cornwall is at best ignored and at worst denied by the wider British folk movement. Within Cornwall itself, traditional music and dance is not widely recognised as a serious art form. This study challenges this position by arguing that failure to recognise Cornwall’s folk tradition as a distinctive and creative art form is due to hegemonic power relations not the intrinsic nature of Cornish material. It contributes to the debate about the distinctiveness of Cornwall’s historical and cultural identity and shows that folk tradition has an important place in contemporary Cornish studies. This study examines the evolution of folk tradition in Cornwall from the early nineteenth century through to the present day, the meanings ascribed to it and the relationship with Cornish identity. The subject matter is at once arcane and commonplace, for some it is full of mystery and symbolism for others it is just “party time”. It is about what people do and what they think about what they do in relation to the wide spectrum of activities associated with traditional music and dance. These activities range from informal singing sessions and barn dances to ritual customs that mark the turning of the year. In order to establish a research methodology this study draws upon the paradigms of memory, oral history and discursivity. These paradigms provide a range of insights into, and alternative views of, both folk tradition and identity. Action research provides a useful enquiry tool as it binds these elements together and offers a working ethos for this study. Using this model a complex and dynamic process is unveiled within folk tradition that offers a quite different perspective on its relationship with identity and brings into question popular stereotypes.

The modern Stó:lō wedding ceremony is the vehicle used to discuss the complex issues of identity, cultural revival, and self-determinism of the Stó:lō. I began my research in the Fraser River Valley, B.C. with the intent to document Stó:lō wedding ceremonies through time. Through the interview process I realized that what was most important to the Stó:lō with whom I spoke were the three themes of Stó:lō-ness (identity), cultural revival, and choice (self-determinism). In this thesis I examine these three themes as they were discussed with me throughout the interviews and as demonstrated in a wedding ceremony I attended. The Stó:lō are striving to achieve self-deteminism and the following work describes and documents some of the thoughts and actions the Stó:lō have and use to control their own lives. By highlighting the words of those Stó:lō with whom I spoke priority is given to their ideas as expressed in the interviews. Through the framing of those ideas, or themes, a picture is constructed of the Stó:lō voice for Stó:lō selfdeterminism.

Since the nineteen-eighties, HIV prevention programs around the world have continuously expanded in attempts to meet challenges in the fight against HIV/AIDS. These programs are generally based on primary prevention, which uses Information Education and Communication (IEC) to modify individual behavior. In Africa, as in many underdeveloped countries, various country-specific studies report that a majority of the population is knowledgeable about HIV/AIDS, and how to prevent transmission. Yet while studies show a relatively strong link between education and behavior modification in developed countries, that link appears to be much weaker in less developed regions, including Africa. The literature identifies social and economic factors, especially gender inequalities and poverty, as significant obstacles to behavior change. This thesis assesses the impact of these factors in the Copperbelt region in Zambia, finding significant evidence that both social and economic factors operate as fundamental obstacles to behavior change. These findings suggest that HIV interventions need to go beyond IEC to deal with broader community development challenges. Gender imbalances play a particularly large role, and the findings suggest a desperate need for gender specific interventions targeting men.

This thesis attempts to reconstruct the manner and the effects of the forced removal of the Ravele community, from their historical homes in old Mauluma1 along the Luvuvhu River Valley. Luvuvhu is the name given to a river that dominates the area under discussion. The name Luvuvhu’ is retained until, it enters Kruger National Park, where the Vatsongas call it Phafuri - as the river flows through Chief Mphaphuli’s territory. After relocation, the whole area under discussion is now known as Levubu. Levubu is corruption of the word Luvuvhu by the local white farming community. Old Mauluma in the Luvuvhu valley was situated on the North Eastern part of Louis Trichardt. More or less 3000 Ravele community members were forcibly removed from their land, between 1920 and 1940 to new Mauluma or Beaconsfields.2 The removal constituted a severe crisis for the members of the community as they were taken from a rich ecological area and resettled 100 kilometres west of old Mauluma, a dry and rocky area. A study of the Ravele community’s removal from old Mauluma (Levubu area) is especially pertinent at this juncture because of the campaign by the previous owners to reclaim their land. Since the April 1994 election and the promise by the government that dispossessed people could reclaim their land, hundreds of the former Levubu residents (including Ravele community) have demanded compensation or return to their land. Not surprisingly, the campaign has the support of all those who were removed, but is viewed with suspicion by white farmers in Levubu and surrounding areas. Whether the Ravele community will succeed in their campaign or not is uncertain. However the campaign has highlighted the anger of people who were forcibly removed from their homes. Many of these people believe, naively perhaps, that the wrongs of the past will only be eradicated when they can escape the enforced racial segregation of the past and return to their old location where the Vhavenda and the Vatsonga lived together. / Prof. L.W.F Grundlingh

The Roma people, often referred to by the derogatory misnomer of "gypsy," are an ethnic group plagued by (mis)representation in popular culture. Roma representations in cinema, literature, journalism, and other forms of popular culture have perpetuated a long history of Roma exclusion. This thesis aims to identify not only the many manifestations of Roma (mis)representation, but also apply anthropological theory as a means of analyzing the ramifications of such (mis)representations on the Roma people. This paper concludes with suggestions for an anthropologically informed methodology of representation, and hopes to challenge long standing stereotypes and misinformation about the Romani culture. / by Alexi M. Velez. / Thesis (M.A.)--Florida Atlantic University, 2012. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2012. Mode of access: World Wide Web.

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甘迪龍. / "2005年8月" / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 127-131). / "2005 nian 8 yue" / Abstracts also in English. / Gan Dilong. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 127-131). / 導論 --- p.1 / Chapter 第一節 --- 「月令」硏究的意義 --- p.1 / Chapter 第二節 --- 「月令」界說及硏究範圍 --- p.1 / Chapter 第三節 --- 近人硏究成果 --- p.3 / Chapter 第一章 --- 「月令」諸篇的年代 --- p.5 / Chapter 第一節 --- 〈夏小正〉 --- p.5 / Chapter 第二節 --- 《豳風´Ø七月》 --- p.8 / Chapter 第三節 --- 楚帛書「月令」 --- p.10 / Chapter 第四節 --- 《管子》五行時令各篇 --- p.11 / Chapter 第五節 --- 《呂氏春秋》「十二紀首」 --- p.15 / Chapter 第六節 --- 《禮記´Ø月令》 --- p.18 / Chapter 第七節 --- 《淮南子´Ø時則訓》 --- p.23 / 小結 --- p.27 / Chapter 第二章 --- 「月令」各項內容硏究 --- p.29 / Chapter 第一節 --- 星象記錄 --- p.29 / Chapter 第一項 --- 北斗 --- p.31 / Chapter 第二項 --- 參與心 --- p.40 / Chapter 第三項 --- 二十八宿 --- p.46 / 小結 --- p.52 / Chapter 第二節 --- 五行配當 --- p.53 / Chapter 第一項 --- 五數之物 --- p.54 / Chapter 第二項 --- 聲律 --- p.57 / Chapter 第三項 --- 十干 --- p.59 / Chapter 第四項 --- 王居明堂禮 --- p.60 / 小結 --- p.62 / Chapter 第三節 --- 物候及農事 --- p.62 / Chapter 第一項 --- 〈夏小正〉 --- p.63 / Chapter 第二項 --- 〈七月〉 --- p.64 / Chapter 第三項 --- 「十二紀首」、〈月令〉及〈時則訓〉 --- p.67 / 小結 --- p.71 / Chapter 第四節 --- 政令與禮制 --- p.71 / Chapter 第一項 --- 〈夏小正〉所載的禮制 --- p.72 / Chapter 第二項 --- 楚帛書「月令」的宜忌 --- p.73 / Chapter 第三項 --- 《管子》的政令 --- p.74 / Chapter 第四項 --- 「十二紀」、〈月令〉、〈時則訓〉的政令與禮儀 --- p.76 / 小結 --- p.81 / Chapter 第三章 --- 「月令」的綜合討論 --- p.82 / Chapter 第一節 --- 「月令」的時節劃分 --- p.82 / Chapter 第一項 --- 四時十二月 --- p.82 / Chapter 第二項 --- 五行配四時 --- p.86 / Chapter 第三項 --- 二十四節氣與三十時 --- p.93 / 小結 --- p.97 / Chapter 第二節 --- 「月令」的曆法 --- p.98 / Chapter 第一項 --- 陽曆而非陰陽合曆 --- p.98 / Chapter 第二項 --- 十月太陽曆的商榷 --- p.99 / Chapter 第三項 --- 三正論的爭議 --- p.102 / 小結 --- p.106 / Chapter 第三節 --- 「月令」的思想 --- p.106 / Chapter 第一項 --- 王政理想 --- p.107 / Chapter 第二項 --- 資源保護 --- p.112 / Chapter 第三項 --- 與陰陽家的關係 --- p.115 / 小結 --- p.123 / 餘論 --- p.125 / 參考書目 --- p.127 / 參考論文 --- p.130 / 附錄一 「十二紀首」、〈月令〉、〈時則訓〉對讀 --- p.132

Three main areas are addressed: smuggling as a commercial activity; as a form of social crime; and as a problem of policing. The claim that the violence of the Sussex smugglers in the 1740s was atypical is scrutinised, adopting a comparative approach between regions and over time, and it is argued that force was a rational response adopted by many smugglers when their interests were threatened. The contrabanders extended their penetration of legal markets and distribution networks in the second half of the eighteenth century, but this was accompanied by increasing levels of violence. Studying the confrontations between the smugglers and the preventive forces raises the question of how violent a society England was. The discussion is moved away from the homicide statistics to armed defence and calculated intimidation. The use of violence as a business stratagem raises questions concerning the smugglers' status as 'social criminals.' Illicit importation enjoyed high levels of popular support, but whether contemporaries saw the pursuit of the contraband trade as legitimising murder and mayhem, remains debatable. The adversarial model, in which smugglers are pitted against the forces of the revenue, and represented as the defenders of the local economies against commercial monopolists, is an incomplete picture. Smugglers and revenue officers had to establish a modus vivandi, Collectors and Comptrollers were often leaders in their local communities and active in local politics, and some smugglers were themselves men of standing and influence. The intention is to focus on continuity; in terms of attitudes, methods, and the problems presented to the authorities. The involvement of the continental East India companies indicates that the smuggling trade in the first half of the eighteenth century should be seen as more than a number of locally based, small-scale enterprises The problem for government was that smuggling was more of a business than a form of social protest. Members of the political nation were conscious of the need to compromise for the sake of stability, and the use of the state's coercive machinery against smuggling, the army, navy and the law, is perhaps better seen as an exercise in containment rather than an attempt at repression.

This thesis provides the first sustained study of the material culture of dining among the gentry and ‘middling sort’ in early modern England. It focuses on the religious and ritual significance of the shared dining experience, interrogating the role objects played in engendering domestic commensality. The project establishes that through their material properties and ritualized uses, objects such as salt-cellars, eating utensils and banqueting trenchers, were essential instruments in the construction and communication of personal and social identities. I argue that developments in the material paraphernalia of dining functioned to create a sense of continuity and community during this period of profound religious and social change. Chapter One applies the anthropological theory of ‘distributed personhood’ to salt-cellars, offering new insights into why salts were considered particularly effective objects for conveying identity. Chapter Two draws connections between eating utensils and significant moments in the life cycle and argues that utensils could have strong ‘personal’ associations, which commemorated essential rites of passage and functioned as perpetual reminders of familial ties. Chapter Three investigates banqueting trenchers as tools for sociability and collective spiritual contemplation and examines how their visual and material qualities required a specific ‘performance’ from diners. As a whole, the thesis provides a framework for interpreting a neglected body of historical artefacts and it contributes new knowledge about how specific types of crafted objects communicated identity within the context of ritualized social activities.