This thesis is based on fieldwork I carried out between December 1987 and June 1989 while living with the residents of a small Warlpiri Outstation Community situated ca. 75 km north-west of Tennant Creek in the Northern Territory of Australia. Colonialism is a process whereby incommensurate gender regimes impact differently on women and men and this is reflected in the indigenous response which affects the socialization of Western things. The notion of the indigenous KIRDA-KURDUNGURLU reciprocity is shown to be consistent with a gender system and to articulate all exchange relations as pro-creative social relationships. This contrasts with the Western capitalist system of production and social reproduction of gendered individuals in that it does not ascribe gender to biological differences between women and men but is derived from a land based social division between Sister-Brother. Social relationships are put under great strain in an effort to socialize Western things for Warlpiri internal use, I argue that the colonization of Aboriginal societies is an ongoing process. Despite the historical shift from a physical all-male frontier to the present day cross-cultural negotiations between Aborigines and Non-Aborigines, men still privilege men. The negotiation process for ownership of a Community Toyota is the most recent phenomenon where this can be observed. Male privilege is established by linking control over the access to the Community Toyota with traditional rights to land. However, the Toyota as Western object has a Western gender identity as well. By pitting women against men it engages people in social conflict which is brought into existence through an organisation of Western concepts based on an alien gender regime. But Western things, especially the Community Toyota, resist socialization because the Warlpiri do not produce these things. Warlpiri people know this and, to satisfy their need for Western things, they engage them in a process of social differentiation. By this process they can be seen actively to maintain the Western system in an effort to maintain themselves as Warlpiri and to secure the production of Western things. This investigation of the cultural response to Western influences shows that indigenous gender relations are only maintained through a socially stressful process of socializing Western things.

This research is an exploration of the place of religious beliefs and practices in the life of contemporary, predominantly Catholic, Filipinas in a large Quezon City Barangay in Metro Manila. I use an iterative discussion of the present in the light of historical studies, which point to women in pre-Spanish ‘Filipino’ society having been the custodians of a rich religious heritage and the central performers in a great variety of ritual activities. I contend that although the widespread Catholic evangelisation, which accompanied colonisation, privileged male religious leadership, Filipinos have retained their belief in feminine personages being primary conduits of access to spiritual agency through which the course of life is directed. In continuity with pre-Hispanic practices, religious activities continue to be conceived in popular consciousness as predominantly women’s sphere of work in the Philippines. I argue that the reason for this is that power is not conceived as a unitary, undifferentiated entity. There are gendered avenues to prestige and power in the Philippines, one of which directly concerns religious leadership and authority. The legitimacy of religious leadership in the Philippines is heavily dependent on the ability to foster and maintain harmonious social relations. At the local level, this leadership role is largely vested in mature influential women, who are the primary arbiters of social values in their local communities. I hold that Filipinos have appropriated symbols of Catholicism in ways that allow for a continuation and strengthening of their basic indigenous beliefs so that Filipinos’ religious beliefs and practices are not dichotomous, as has sometimes been argued. Rather, I illustrate from my research that present day urban Filipinos engage in a blend of formal and informal religious practices and that in the rituals associated with both of these forms of religious practice, women exercise important and influential roles. From the position of a feminist perspective I draw on individual women’s articulation of their life stories, combined with my observation and participation in the religious practices of Catholic women from different ethnic and socio-economic backgrounds, to discuss the role of Filipinas in local level community religious leadership. I make interconnections between women’s influence in this sphere, their positioning in family social relations, their role in the celebration of All Saints and All Souls Days in Metro Manila’s cemeteries and the ubiquity and importance of Marian devotions. I accompany these discussions with an extensive body of pictorial plates.

The primary objective of this thesis is to review literature written about poi in order to construct an historical overview of poi from pre-contact Maori society until the 1920s. The mythological and Polynesian origins of poi, traditional and contemporary materials and methods used to make poi, early travellers, explorers, and settlers accounts of poi and two case studies on the use of poi in the Taranaki and Te Arawa areas will be included in this thesis. The information will be used to show the changes in poi that have occured since Maori and European arrival to New Zealand until the 1920s.

"September 2002" / Includes bibliographical references (v. 2) / 2 v. : ill., plates, col. maps ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Graduate School of Education, 2003

The importance of language and bilinguality in the development, perpetuation, and "degeneration" or change of culture is a central theme throughout this treatise. Original pictorial representations of Mayan hieroglyphic sculpture are included as examples, and represent artistic styles and language variations of written Cholan and Yucatec. Modern Cholan and Yucatecan languages are important in the decipherment of Mayan hieroglyphic writing, because these two languages were the languages of the ancient hieroglyphs. Bilinguality as a positive factor Is considered in the florescence and duration of the central lowland Mayan area. The impact of Spanish language on indigenous languages of Mesoamerica is traced from 1519 to the present. Special consideration and speculation is given to the role of Yucatec and Chol as "divine" non secular languages in the florescence of Mesoamerican cultures. This thesis is a continuation and development of undergraduate anthropologic field work undertaken in Mesoamerica during the 1970s. / Graduation date: 1994

A set of indicators has been developed by the author of this work to assess the social performance of Vattenfall’s products (electricity & heat). This set of indicators has been adapted to the requirements of the International EPD® system. The aim has been to create a set of indicators that can be applied to all processes within the lifecycle. The indicators are supposed to make a best possible statement of the social performance of a companies’ product, including the most relevant issues and topics within the pillar of social science and social sustainability. The method used for the development of the indicators is the Delphi method. The Delphi process includes several rounds of reviewing. A group of experts usually carries out the reviewing. In this study five rounds of reviewing has been conducted with the help of nine experts. The first round has been an extensive literature review. The 390 indicators found in the literature have been classified according to the system and the instruction of S-LCA, which are described in the Guidelines for Social Life Cycle Assessment of Products. The fifth round of reviewing has been the last one and consensus on the list of indicators could be reached. The outcome of the development process has been a set of 30 indicators. Not all subcategories proposed in UNEP/SETAC’s Guidelines for Social Life Cycle Assessment of Products have been covered. The indicators have been distinguished into two categories: core and additional. Some important social issues could not be expressed in the form of an indicator. They have been added in the final outcome of the paper, the ‘socioprofile’, as additional information. The measurement and impact assessment of qualitative indicators have been a major challenge of this study. Data availability can be seen as another critical field of the study and the application of the indicators. Other studies that have been conducted focused on a lower amount of indicators. The study has shown the possibility to quantify and measure social impacts to a certain degree. The proposed indicators are aiming at a globally focused assessment of social sustainability. The inclusion of experts and the group discussions with those experts have shown the importance of these indicators. The next step in the development of social sustainability indicators is the implementation of these indicators in a practical application and the study of the outcome. To be applicable within the International EPD® system, the Product Category Rules also have to be updated to allow for a Sustainable Product Declaration.

This paper examines the group ethos that is such a critical part of preschool education in contemporary Japan. The paper discusses the importance to parents and to the government of suppressing individuality and of inculcating a positive feeling for the group in children in Japanese early childhood education. The group ethos is a part of Japanese society as a whole and of its political culture, in particular. The purpose of this paper is to attempt to discover parallels between values that prevail in early childhood classrooms and in Japanese politics and culture. The paper also explores the possible costs, both to individual children and to society, of the overarching priority of socialization for group living in the preschool setting. / Graduation date: 1998

The purpose of this study was to describe experiences in daily social life of parents of children with psychotic illness. Five parents with long-term experience of psychotic illness have been interviewed. The frame of reference in emotion theories of Thomas Scheff and Randall Collins have been used to analyze the results. The study is qualitative and has a phenomenological approach to shed lights of meanings in daily social life. The following meanings was found: Openness with certain reservation shows that honesty is important for the feeling of solidarity, Social expectations in daily life describes the parents´own expectations as well as expectations from others. In The important confirmation the findings show that the parents´need understanding for the family situation, and the findings also show the importance of support for the family and the acceptance of the psychotic illness.

This thesis analyzes the Christianisation process of the Roman Empire from the time of Constantine the Great to that of Justinian. The purposes of the ecumenical councils and the codes on the religious issues will be discussed in the framework of the religious policies of the emperors in that time. Between the time of Constantine and that of Justinian the Roman Empire became Christian Roman Empire. The Christianisation of the Roman Empire will be dealt with both from the religious and political point of view in this thesis.

The title of The Edifice Complex presents two metaphors which combine to form the focus of this study's research. The first of these refers to the Oedipus Complex of Freudian psychology: metaphorically, Marine recruits fall in love with the folklore of the Marine Corps they wish to join, yet unwittingly change that Corps over time, thus figuratively killing the older generations of Marines--their forefathers in uniform. In the second metaphor, the edifice is the structure of informal folklore and recorded history; the complex is the rites of passage or maze traversed in time by Marines. As Marines are indoctrinated in the Marine Corps' culture, they internalize the meanings of the edifice's building blocks: its symbols, rituals and myths. Bit by bit, generations of Marines individually and collectively alter the shape of the metaphorical maze and change the meanings of some elements of folklore. The purpose of the study was to analyze the causes and effects of cultural change affecting Marines and the Marine Corps from the mid-1950s to the mid1980s. Using ethnographic field methods and content analysis, the researcher investigated internal and external planned and unplanned changes in the Marine Corps. Cultural data was collected during 1984 and 1985 from print, motion picture and other media, and through interviews with Marine infantrymen, recruiters, journalists, drill instructors, historians, musicians and others, in several cultural settings. The study focused on the cultural reality of primarily male, enlisted Marines. Findings support the working hypothesis that folklore is a behavior-shaping tool which the Marine Corps effectively uses to control the behavior of Marines. Findings reveal that cultural changes have allowed or caused some Marines to value the Marine Corps materially as a source of valuable competencies and material rewards rather than professionally or patriotically as the calling of the profession of arms. Conclusions of The Edifice Complex parallel conclusions in organizational change theory, in that changes in the symbolic realm of the organization's culture are most difficult to change but have significant impact upon members of the organization. Findings and conclusions are also mutually supported in the educational, social and behavioral psychologies.