The purpose of this study was to identify the process of providing care to infants among Oklahoma Cherokee mothers. American Indian infants are one of the most vulnerable populations in the United States, thus making them more vulnerable to the care they receive. American Indian mothers have cultural differences that influence the care they provide to their infants. Given the dearth of knowledge about this process and its significance to the health and well-being of American Indian children and perhaps other children, a qualitative grounded theory method was used to build scientific knowledge in this area. Northeastern Oklahoma Cherokee mothers who had an infant less than two years of age comprised the sample pool. Informants were selected according to the process of "theoretical sampling." Nineteen informants were interviewed over a three month time period. Data were also obtained through participant observation. These interviews and observations provided the data for analysis. The audio-taped interviews were transcribed, and then analyzed using the technique of "constant comparative analysis," consistent with grounded theory. A social process of Indian infant care among Cherokee mothers was identified. Eight concepts emerged from data analysis. The first and principal concept, Being a Cherokee Mother, described the functions of being an Indian mother in Cherokee society. The seven other concepts describe the patterns of cultural care the mothers provided to their infants. These concepts were: Accommodating Everyday Infant Care, Accommodating Health Perspectives, Building a Care-Providing Consortium, Living Spiritually, Merging the Infant into Indian Culture, Using Non-Coercive Discipline Techniques, and Vigilantly Watching for the Natural Unfolding of the Infant. Trustworthiness and credibility of the findings were established. Knowledge gained from this study may enable nursing professionals to become culturally competent in providing care that promotes the health practices of Cherokee mothers as they then provide care for their infants. Culturally sensitive nursing care provided to Cherokee families will be enhanced.

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Four weeks before the collapse of the Berlin Wall in 1989 an eleven-year-old flees the Soviet Union with her young father. As political refugee determined to eventually settle in the United States they hastily abandon the girl's estranged alcoholic mother, future stepmother, their friends and relatives, their collection of books and all but a handful of family photographs. She eventually attempts to seek out and recover the people, ideas and objects lost on that voyage to America by going back to a much changed Russia and stitching together the scattered and forgotten pieces in between her old and new homes through dream-like snapshots. Two decades after her emigration the author examines the concept of bad luck in one's travels, the significance of the number four, ambivalent attachments, learning to mother from a place of abandonment, the familial legacy of escape and the pursuit of wholeness within inconsolable loss. The un-tellability of the story is considered through the lens of Sappho, Bernadette Mayer, Yoko Ono, Roland Barthes, Doris Lessing, Nico and many other surrogate mothers and fathers brought together as a chorus in a multi-vocal, lyric approach.

After turning forty and the unexpected death of her father, the narrator seeks to make sense of the story of her father's life and her own. Reflections on Buddhism, death, family history and community flow through the narrator's journey from the backcountry of the Colorado Rocky Mountains to the rolling farmland of the Midwest, from a retreat center in Oregon to the ancient geography of Wisconsin's Driftless Area. With clues gathered from her family home in Waterloo, Iowa, the narrator returns to her current home in Portland, where she comes to understand for herself the significance of the phrase "the let going."

Drawing on developments in the field of family history and studies of families in contemporary settings, the study addresses the question of explaining variations in household patterns. Its empirical basis is a survey of White households in Grahamstown. The surveyed population was broken down in terms of class (occupation) and culture (language) and analyses conducted to determine if there are any statistically significant relationships between these variables and the tendency to reside in particular household structures. The question of 'family ideology' was also addressed as an attempt was made to uncover subjects' views on a variety of family-related issues. On the basis of the research results, a model of the relationship between class, culture and household structure was developed. Its application to a comparison of Black and White household structures in South Africa as well as the United States, is discussed. Finally, attempts at redefining the family are addressed and a new definition of the family proposed.

Processing the Holocaust and its disruption to society has emerged as a significant preoccupation, both privately and publicly, since the war ended almost seventy years ago. By taking up the topic, contemporary artists, often called the "third generation," die Enkel or die Dritten in German, argue that grappling with the past is a process that cannot yet be laid to rest. The cultural production of some of these artists is the focus of this study. Some, like German literary scholar Ernestine Schlant, have argued that past efforts to process history have been lacking. Her review of West German, post-war literature, The Language of Silence, is surveyed for the purpose of understanding how previous generations tackled the topic and how success in confronting the issues could be measured. Four artists represent their views on the burden of history in works produced in the first decade of the new century. In Schweigen die Täter, reden die Enkel, Claudia Brunner describes her efforts to recognize and deal with the feelings of Phantomschmerzen as a result of being a descendent of a Nazi perpetrator. Himmelskörper, by Tanja Dückers, portrays a new mother trying to discover the secrets her grandmother harbors; Uwe von Seltmann wrestles with the legacy of unpunished crimes in Karlebachs Vermächtnis; and, denial takes center stage as Jens Schanze documents his family's attempts to end the silence about a Nazi grandfather in the film Winterkinder. Lest it be thought contemporary artists saw no importance in the legacy of the Holocaust or were not inclined to tackle political issues, this study contends that modern artists are not only capable of confronting the past, but that they find the confrontation still necessary. Given their temporal distance to the era, they have an advantage over previous generations to approach the issues with more objectivity and composure. They do this work in service to others who seek to understand the pain and guilt they feel; to those who sense secrets in their family's history that remain buried and harmful; to those who were wronged; to those who suffer from long-suppressed conflict; and, to those who care deeply, also from afar, that German society successfully digest, but not forget, the history.

黃秀顏. / 论文(哲学博士)--香港中文大学, 2002. / 参考文献 (p. 241-258). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Huang Xiuyan. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 241-258).

This thesis questions the prevailing historical models of the medieval family, using the Paston family as a test case. It reviews the theories of three prominent historians of the medieval family: Lawrence Stone, Ralph Houlbrooke and Joel Rosenthal. Whether the Paston family and particularly the women fit the models of families as defined by the above mentioned historians is the underlying question. If the Paston family does not fit these models, what does that tell us about the current assumptions made concerning the fifteen th century family? The thesis illustrates that the family models of Stone do not always apply to the Pastons. Houlbrooke's and Rosenthal's ideas on family are much more reflective of the lives actually led by the Pastons. Therefore, while we can not say that the Pastons were average, they were certainly not exceptional. The lives of the women did not fit the models as established by Stone. Their power came from the home itself, as they managed the estates, educated their children, protected their property and looked after the future financial interests of the family. Houlbrooke allows for this form of power in his studies on women. Rosenthal tends to skirt the issues of women focusing more on the power that they received as widows not as wives. If the theories of our three historians were correct or encompassing enough they would have enfolded the Paston family. Houlbrooke's theories did this. Rosenthal's arguments did not include all aspects of the family, particularly children and education. Stone's arguments, with few exceptions, did not fit the Pastons at all. If we allow for a diversity of family structures and a diversity of roles and relationships within that structure, then we will have a much more accurate picture of the fifteenth century family.

This thesis discusses the ideals of behaviour which sought to govern family life and which were common currency in England and northern Europe, how they were constructed, and how the late medieval gentry and nobility interacted with them. Hagiography, sermons, and courtesy literature all explicitly sought to influence the views and behaviour of their audiences, whilst the letter collections of the Pastons, Plumptons, Stonors, Celys, and Armburghs offer an insight into the self-perceptions of the recipients of this didactic material. Much of this material has been studied, but it did not exist in a vacuum. Images in books, often marking key moments in a typical life-cycle, supported, extended, even contradicted the notions inculcated by these texts, were increasingly relevant to later medieval daily lives, and both influenced their audience and were used by their audience as a form of self-fashioning. The five chapters of this thesis each explore a different aspect of the medieval lifecycle. Chapters One and Two take the foundation of the household, marriage, as their starting point, discussing courtship and the ideal marriage ceremony, as well as the attributes and behaviour of the ideal spouse. Chapter Three turns to how this household operated on a wider scale, demonstrating how lords were caught between Christ's example and the pressures of lavish lay display when building networks of friendship. Chapter Four considers the genesis of a new generation: how images and texts conveyed sometimes different notions of the ideal mother and father, the location of the household as a place of learning, and the importance of models when shaping the development of the ideal child. Lastly, Chapter Five investigates the end of the lifecycle, death, and how images and texts worked together to propound the central medieval idea of a 'good death'. Consideration is given throughout this thesis to how the norms of behaviour communicated by texts and images may be studied.

During the Ming and Qing dynasties, many powerful lineages appeared in the Jiangnan area. In this thesis, I take the Hua lineage of Wuxi county as an example, to study the emergence and transformation of these institutions, as well as the change of local society in the period. / In the Hua lineage, the word "lineage" includes two kinds of meanings: one is continued by blood, the other is constructed by special means. The former is implied in the the Hua Zhengu story in early Ming dynasty, which described when the family arrived at the bank of Lake E, reclaimed land, and, in time, became a lineage having many descendants. The latter was performed in ceremonies by many people surnamed Hua who lived in Wuxi county, including Hua Zhengu's descendants, who, through the ceremonies, designated themselves members of a large lineage. The ceremonies were supported by the building of ancestral halls, by compiling genealogies, and recalling stories of their connections to the ancestors. In the middle of the Ming dynasty, people of the Hua surname at Dangkou, where Hua Zhengu had settled, came to be known as a great lineage in Wuxi County. / My focus is not on building a "lineage society" . In the Jiangnan area, lineages were actively built only by a small number of people, while most of their members kept only a loose connection with their lineage. So the lineage exerted little authority on its members. In fact, the importance of the lineage lies in its economic function. Under the process of economic development, by building a charitable estate, lineage became a corporation, which in turn further accelerated the economic development of local society. Through the study of the impact the lineage and the town it settled had on each other, this thesis describes the specificity of the Jiangnan lineage in the Ming and Qing dynasties. / 余艶. / Adviser: David Faure. / Source: Dissertation Abstracts International, Volume: 73-04, Section: A, page: . / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (p. 138-148). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Yu Yan.