Food welfare for low-income women and children in the UK is an unexplored area of food policy. The current food welfare scheme for low-income women and children in the UK is called Healthy Start, and this replaced the previous Welfare Food Scheme in 2006. The main changes were that Healthy Start was intended to be more health focussed and aimed to influence behaviour change by providing a voucher that could be spent on fresh (and later frozen) fruits and vegetables, milk or infant formula. The previous scheme only provided milk and infant formula. In addition it was intended that there would be more interaction with health professionals as part of the scheme. Little is known about why the Welfare Food Scheme changed to Healthy Start and what influenced the initiation, formation and implementation of Healthy Start. Nor is there substantial information on how Healthy Start operates in practice. The objectives of this thesis were to consider what influenced the development of Healthy Start and to consider how Healthy Start as a policy relates to Healthy Start in practice. After mapping how Healthy Start was developed, what is known about the scheme, undertaking a literature review on subject specific literature, research questions were developed to direct the line of inquiry. A theoretical literature review explored methods of policy analysis that could inform the overarching methodology. Models of policy analysis and literature on the policy process were developed to better understand the policy process that informed Healthy Start. To address the research questions, three phases of research were undertaken. The first was a policy analysis of publically available policy documents using Kingdon’s concept of policy streams to make sense of the process; the second was a series of semi-structured interviews with policy participants to add detail to the first phase. A recurring issue was the role of the Health Professional in delivering Healthy Start, and a case study with health professionals who deliver Healthy Start in one Borough of London was developed to further explore this issue. The findings indicate that the shift from the Welfare Food Scheme to Healthy Start was largely influenced by political factors, with inadequate consideration of public health objectives and practical components of behaviour change. A lack of training and support for health professionals who are gatekeepers of the scheme was apparent at all points of the policy process. By tracking the development of the Healthy Start scheme and its place within food welfare this research highlights the need for more thorough consultation and thoughtful development if complex schemes crossing welfare and food policy are to be successful.

This thesis seeks to show that there were alchemical writings associated with women from Italy, France, the Swiss Cantons and England which originated in the period 1560 to 1616, and that these writings were read, translated, circulated, and referred to, at least up to 1660. The main evidence is provided by case studies: a printed book of secrets by Isabella Cortese (Venice, 1561); a sequence of late sixteenth and early seventeenth century manuscripts associated with Madame de la Martinville and Quercitan’s daughter (Jeanne du Port); and material, including an alchemical receipt book, associated with Lady Margaret Clifford (1560-1616). Supporting evidence suggests these women represent a wider participation of women in philosophical and practical alchemy, and adds to the evidence for evaluating women's participation in early modern philosophy and science. Women apparently read and wrote about alchemy, and assisted its diffusion through their work as editors, compilers, translators and patrons. The thesis compares writings from different genres and languages, and addresses issues such as the problem of defining alchemy, complexities of textual interpretation, and the difficulty of ascertaining women’s authorship or symbolic representation. Through a comparative process, the thesis discusses possible reasons for representations of women's alchemical practice based in key cultural themes: Paracelsian ideas, ambiguous readings of texts, women’s education, spiritual practice and household work, and their liaison with male experts and European networks. The underlying association of the alchemical metaphor of knowledge, that the material world could be returned to a perfected heavenly state, is interpreted with varying sophistication. The thesis considers how these women accommodated gender to alchemical philosophy. It suggests that there was scope for ambiguous interpretation, both of alchemical texts and of shared injunctions for early modern women and medieval alchemist monks to be silent, chaste, and obedient. Women may have used alchemy as an area in which to resist passivity and demonstrate their agency.

Victorian Anglican bishops' wives made a distinctive and important contribution to church and society, yet research into the subject remains fragmentary. This thesis is the first critical examination of the life and service of Lady Laura Ridding, wife of the Bishop of Southwell. It aims to show how she pioneered advances in extending the role and sphere of upper class women and forged new ground for social purity and the moral reformation of society. The study is largely based on unpublished primary material, including Laura's autobiography and her diary. Following the introduction, chapter two discusses Laura's formative years, an under-documented area of autobiography. It also illuminates her role as headmaster's wife, exploring the possibilities and restrictions attached to such a position. 'Women's mission to women' in chapter four investigates how far Laura was incorporated into her husband's public work at a time when women were lauded as 'the Angel in the House. ' It also examines Laura's social activism in the diocese and beyond, and how she conformed to certain ideological expectations, whilst transcending them in the public domain. I explore Laura's motivations in chapter five, in particular the extent to which she was driven by her faith. In chapter six, Laura's life is shattered by the unfolding events of 'God's visitation, ' referring to the First World War, and I examine her contribution to the war effort. Chapter seven summarises her impact on the world. Her commitment to the welfare of women and children in the diocese was outstanding and much of the work was sensitive in nature at a time when such work was still deemed inappropriate for a lady to undertake. Laura's example shatters the image of the frail, idle, upper class lady that so often confronts the reader of Victorian history and this study fills an important gap in Anglican ecclesiastical history.

Despite enduring differences between the Abrahamic traditions Islam, Christianity and Judaism, women of these faiths have a shared experience of exclusion from institutional theological enterprises, where women are depicted as silent subjects of faith. This thesis considers women as speaking subjects in the Qur'an within a literary reading to explore an Abrahamic interfeminist dialogue. The thesis compares how women's subjectivity has been interpreted historically in traditional Islamic scholarship with modem feminist deconstruction of androcentric language, in order to consider how women are presented as addressees of the text. Female speaking roles are explored through the language of dispute (jadala) as a thematic feature of the Qur'an, with the surah-title al-mujadilah, 'she who disputes', as pivotal character. The thesis draws on recent literary scholarship that has called for a canonical understanding of the text, whereby the Qur'an is viewed as a literary unit wherein formal structure is seen to have religious significance. The Qur'anic terms of gender and debate are read as part of an internal Qur'anic semiology that develops from the earlier to the later Qur'anic chapters through the expression of Qur'anic Sign. The chronological consideration of the Qur' an's terms of debate presented a model that critiques women's exclusion from the theological process as revealed knowledge while affirming their inclusion in the revelatory scheme not only for the Muslim addressee of Scripture, but for her Jewish and Christian counterparts as well. The thesis thus presents a novel approach of reading biblical texts in light of a Qur'anic model as an Abrahamic theology of women who speak.

The study set out to answer two main questions: (a) what was the role of the Society for Promoting the Employment of Women (SPEW) - an organisation founded in 1859, still in existence today, but now known as the Society for Promoting the Training of Women (SPTW), in the evolution of clerical work as a suitable occupation for women; and (b) what continuities or discontinuities with nineteenth-century office employment could be identified in the experiences of women employed as clerical workers during the first half of the twentieth century? To answer the first question the author examined the archives of SPEW which are lodged at Girton College, Cambridge. The second question was addressed by contacting a small sample of women, the majority born between 1903 and 1925, who were willing to be questioned about their experiences of office work during the inter-war years. The research used a mixture of historiographic (archival analysis) and sociological (empirical) enquiry. It established that SPEW had played a pivotal role in opening up clerical employment to women; and demonstrated that early twentieth-century women had not capitalised on the efforts of those first-wave feminists even though office work was by then a major destination for women. Informants reported unequal pay, segregated workplaces, strictly-regulated social mores, and a patriarchal structure where women were concentrated in lower-level posts. These informants were content to view marriage and motherhood as their main 'career' in life. Chapters 1 and 2 describe the author's background, including how her interest in the research topic developed, the rationale for the research, and the ways in which the study was carried out. Building on previous research, the following two chapters establish the historical framework, the founding of SPEW, its members' links with the Langham Place circle, and the practical activities in which the Society was engaged. Chapter 5 describes the range of women's white-collar employment during the period under review. Chapter 6 presents empirical data relating to the sample of 21 twentieth-century women, and finally Chapter 7 reflects on the ways in which the research evolved, comparing the evidence from the two eras, and suggests further possibilities for research.

In this research I argue that although Islam as a faith is inherently emancipatory, Muslim women are doubly marginalised: by patriarchal interpretations of their faith within Muslim communities and by pluralist society that often does not understand the faith-based values and practices of Muslim women. The empowerment of Muslim women is crucial not just for the women themselves but also for socio-political dynamics within the Muslim community and its relationships in pluralist society. It is from this context, and acknowledging the paucity of academic literature written by Muslim women, that I set out to give voice to them, so that their opinions may be heard in discourses that they think are relevant to their lives. By encouraging Muslim women to take voice and by facilitating mechanisms for these voices to be heard, this research presents alternate narratives of Muslim women that challenge dominant media imagery of the oppressed and subjugated Muslim woman. These narratives, which are by and for Muslim women, portray instead the inherent diversity in the category 'Muslim woman' and thus add more facets to the category 'woman'. I used an ethnographic methodology that involved participants as contributors in the creation of new knowledge. Semi-structured interviews with 45 young university-educated Muslim women and 7 group discussions were used as initial data-gathering tools. The penultimate ethnographic stage involved Muslim women creating 3-minute long self-representational digital stories (DSTs), which consist of an autobiographical narrative accompanied by still pictures. This was a process of self-reflection for the women and an opportunity to take voice and to be heard. The subsequent screening of these DSTs to audiences who were not Muslim resulted in discussion and active debate about the reasons for prevalent (mis)understandings of Muslim women and stereotypes were challenged. In its initiation of more balanced representations of Muslim women this research empowers Muslim women, and by contributing to dialogue and cohesion it also empowers pluralist society as a whole. This research clarifies the overlapping priorities and identities of young British Muslim women and initiates new discourses, as narrated by the women, on subjects including religious interpretation and practice, feminism, media representation and social cohesion. In the research findings I propose an evolving British-Muslim identity among Muslim youth (in this case young women) which is distinct from that of their parents; a theological articulation of a 'feminist' struggle for women's rights; and the need to engage with the media and others to create positive representations of Muslim women. Experiences with DSTs indicate the potential of personal narratives and interaction for the purposes of inter-community dialogue.

The twin topics of interest to this thesis are the figure of the desirous virgin, as she appeared in Hollywood films around the cusp of the 1960s, and Doris Day, during the later evolution of her star persona around the time of Pillow Talk (Michael Gordon, 1959). An introductory section looks at important works from star studies and film history. Several texts from stereotype studies are also examined, both sections working to build up a methodology for the explorations of the virgin and Day which follow. Films which seem to constitute part of a distinct mini-cyle, the 'virginity dilemma' film, are then explored in detail, with their shared themes, narratives, characters, and, often, actors, examined. This cycle of films seems crossgeneric, with both comic and melodramatic entries produced. Furthermore, a generically-inspired rubric, dictating the physical performance of the virgin, emerges from comparison of the films. Here the comic virgin displays a buoyant comic body, her unruly kinesis indicative of energies not yet directed into sex. By contrast, the melodramatic virgin is always marked by a stillness and composure which may wax and wane through the film but will reach both its apogée and rupture at the moment when she capitulates to consummation. The final section looks at Doris Day's star persona as it emerged after Pillow Talk attempted to redefine her as a maturely sexual star. Subsequent films pathologized the qualities of maturity and sexuality, resulting in the creation of a coy aged virgin persona. Although actually performed only once, in Lover Come Back (Delbert Mann, 1961), this persona subsumed previous incarnations of the star, eventually leading to the decline of her active career and calcifying to become the dominant lasting memory of Day even now.

Increasing attention in the social science literature, particularly within the sociology of religion, psychology and gerontology is being given to the role of religion in the lives of older people. Moreover, research has repeatedly identified religion as a significant coping resource throughout human life. Through the use of the biographical narrative method of interviewing, and the subsequent thematic analysis of the data, this study focuses on the role of religious beliefs and practices in the life experiences of older men in two selected Saudi nursing homes. The research demonstrates the positive influence of religion on adjustment processes in later life in general and specifically on adjusting to life in a nursing home. The study shows that religion serves as an important thread of integration in older men's lives. As they grew older, the respondents in this research had become more religious and more involved in religious practices. The study found that religion was an important dimension in their everyday life. All of them had integrated religious beliefs and practices into their lives to help them respond positively to the difficulties which they experienced. Above all, they strongly believed that leading a religious (Islamic) life was their duty as Muslims and this would also lead to their being rewarded by God in the Hereafter, as they believed that a truly happy life would come after death. Based upon its findings, the study highlights the need to acknowledge the importance of religion in the social care provision for older people in Saudi Arabia, for example, in counselling, in social work provision in general and within residential homes for older men in particular.

This study was concerned with establishing why parents caring for a disabled child at home chose special schools. The method used was to survey parents of disabled children attending one of the three special schools run by the Acorn Society. The survey identified two themes. These being, that there was a gender differential suggesting that mothers were most closely involved with the care of disabled children and, that the decision to send a disabled child to a special school was measured and balanced. This was contrary to the pre-dominant view put forward in relevant literature, so, the research set out to identify the reality behind the choice of a special school. A qualitative approach was adopted using semi-structured interviews, focusing on the issues arising from the initial survey. The interview data demonstrated that mothers were the primary providers of care, support, and assistance, for disabled children living at home. Special schools, it was concluded, provided a level of emotional support and practical assistance, which went some way towards substituting for the absence of support from other sources. However, the situation has to be considered within the context of the twin movements of inclusive education and disability rights. The conclusion was made that there was little evidence to suggest that parents' needs would be met by their disabled child being included in mainstream education. However, it was also concluded that the present system of special education failed to meet the developmental needs of disabled children and young people. The two positions were seen as being diametrically opposed. A way forward was suggested which would, (a) offer the opportunity for disabled children and young people to acquire a positive identity, premised on the concept of disability as a unique culture, and would, (b) offer parents an appropriate level of support.

This thesis argues that representation is the embodiment of erotic thought. It does this by focusing on literary representations of the penetrated male body and challenging the standard approaches to masculine embodiment as a form of denial or absence: the male body - in its always already penetrated state - as a presence, though one which lurks behind representation. It argues that the (penetrated) male body is often characterised as a taboo the breaching of which is traditionally named 'feminine' or 'psychotic'. The dominant representation of this body links it with a chain of equivalences that binds it to a culturally abjected 'feminine paradigm'. Works by Huysmans, Baudelaire, Wilde, will demonstrate how the limits of the male body are mapped within a boundary that both excludes and necessitates an act of penetratioa But it also demonstrates the ways in which this taboo has been challenged. Schreber, Genet and Joyce play with that boundary, push those limits, suggesting that penetrability becomes a condition of the emergence of modern male subjectivity within the rubric of its own logic. For as much as the penetrated male body is marked by 'femininity' and 'psychosis', it in turn marks a discursive 'blind spot' which the thesis terms the 'behind', in order to highlight its links to the anus - a site of anxiety for masculinity. This articulation of a discursive aporia and corporeal liminality is shown to generate a specifically modern 'poetics'. This poetics will help to re-state a logic of the neither/nor as expressed by Derrida, Deleuze, Foucault and Kristeva, in particular. One major consequence of such conditionality is that thought must be seen as in a very real sense 'embodied', and that this process of embodying thought is predicated upon an eroticism that is subsequently denied. The 'behind' names that denial.