Caption "EW 8. Grossly overgrazed Bantu veld near Middeldrift, K.W. Town. Oct 1962. Note remnants of a few trees Schotia, etc. All […] has been removed from what must have been a well-barked kloof. The grass on the influves overeaten. "

Caption "TW 5. Patch of dead coastal dune forest sand at Fuller’s Bay, East London. Sept. 1959. Surrounded by grassveld. Nearest forest in distance.”

Caption "Badly overgrazed veld in Bantu territory at Middeldrift, King Wms Town [King William's Town] . Oct 1962. Note how odd trees have been left in what must once have been a well-wooded valley."

Caption "Grossly overgrazed Bantu veld near Middledrift, K.W. Town. Oct. 1962. Note remnants of a few trees..."

Caption "TW 10. Trees surviving amongst stones, near Mt. Coke, King Wms Town. June 1961. In native territory.”

Caption "TW 10. Belt of treed vegetation surviving in an outcrop of dolerite between Buffalo River & Mount Coke, King Wms Twn. June 1961. The trees are largely Olea verrucos and Cussonia spicata which have survived by growing out from the rockiness. Otherwise surrounded by grass.”

Caption "TW 11. Desecration by the GPO. A kloof remorselessly hacked for a new telephone line 1 mile s. Kei Road, K.W.T. This is the famous Crapkloof of immortal memory. 1962.”

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This dissertation maps a cross-cultural portrait atlas that traces Ottoman faces within the spaces and places of the nineteenth-century visual economy between 1863-1908. These photographic portraits reveal a reciprocal exchange and shared discourse between modernizing Ottoman and Euro-American worlds as mediated by expositions, publications, and museums. Three case studies are considered: sultanic portraits by Ottoman studios and their varied appearances in the picture press; the sumptuous album of regional Ottoman costumes commissioned in 1873 the Elbise-i Osmaniyye for the Weltausstellung Wien; and student portraits in a fifty-one volume photographic study gifted to the United States and Great Britain by Sultan Abdülhamid II in 1893 and 1894. It positions Ottoman portraits by photographers such as Pascal Sébah and Abdullah Frères as more than “Eastern” or “European,” “other” or “Islamic.” It considers these photographs multi-cultural, cosmopolitan, and politically complex entities that chart an international and networked history of art. Ottomans Abroad explores the ways in which contradictory notions about Ottoman identity materialize in a range of portrait images, and demonstrates how these photographs confront the effects of cultural belonging in a place where identity, and representations of that identity, have always been fluid. My first chapter maps the stories behind the small number of Ottoman sultanic photographic portraits made of Abdülaziz and Abülhamid II between 1863 and 1908. My second chapter concentrates on the 1873 Elbise-i Osmaniyye, exploring sartorial customs and regional costumes as portraits in their own right. My third chapter concentrates on school imagery in the 1893 Abdülhamid II albums, identifying how these photographs localize the topography of the nineteenth-century imperial terra firma; it connects regional portraiture to regional landscape, thus, broadening representations of likeness in nineteenth-century photographs. By articulating a local history of Ottoman photographs, tracing individual images and the stories that surround them, this project argues that photographs not only represent cultural identity, they also produce it. In so doing, this dissertation subverts a conventional biographical model, situating Ottoman portrait photographs in a multivalent, messy and transnational framework, which, in turn, generates photographic meaning. / 2020-01-23T00:00:00Z

This study examines problems involved in the management of chronic illness and disability in cross-cultural contexts. It specifically looks at conflicts between different belief systems and different discourse practices in cross-cultural communication between Tohono O'odham (Pagago) families of children with disabilities and non-Indian service providers. The discourse practices through which cultural knowledge is represented in face-to-face interaction, and the range of beliefs and practices which constitute cultural knowledge, are investigated sign ethnographic methods which emphasize a discourse-centered study of meaning and interaction. Utilizing information from participant observation, open-ended interviews, and naturally-occurring speech from a variety of interactional settings, the research focuses on both inter- and intra-cultural variation in knowledge and discourse. The major findings are: (1) a system of beliefs and practices about cause, prevention and treatment of serious illness exists in O'odham communities which differs significantly from the biomedical system within which medical and educational services to children with disabilities is provided; (2) intracultural variation exists in O'odham communities between language and knowledge held by specialists and lay people; and (3) the major genres used by O'odham people to provide information differ significantly from the formats routinely used by service providers to elicit information.