Thesis (M.A.)--University of Hong Kong, 1993. / Also available in print.

Thesis (Ph. D.)--University of Wisconsin, Madison, 2005. / Includes bibliographical references (p. 386-405). Also available on the Internet.

Thesis (Ph. D.)--University of Aberdeen, 1990. / Includes bibliographical references (p. 457-556).

Thesis (Ph. D.)--University of Aberdeen, 1990. / Includes bibliographical references (p. 457-556).

The purpose of this qualitative study was to examine the experience of parents and professionals living in a large metropolitan city in South India who were raising and/or working with a child with an autism spectrum disorder. The study explored the unique perspectives of parents and professionals regarding their beliefs and practices about autism, as well as the nature of the parent-professional relationship. Nineteen parents (all mothers) and 21 professionals were interviewed in person at four schools, an early intervention program, a hospital clinic, and a physician’s office. Themes were developed using qualitative software, and reliability was established through multiple coders and member checks. The meaning of health, illness, and disability vary greatly across cultures and across time. Bronfenbrenner’s ecological model provided the conceptual paradigm to examine how broad cultural beliefs in the macrosystem, local services in the exosystem, parent- professional relationships in the mesosystem, and practices at home and school in the child’s microsystem worked together to explain autism spectrum disorders for this group of participants at this point in history. Four major themes emerged from the study that related to parents’ and professionals’ beliefs about causes of autism, expectations from treatments and services, nature of parent-professional partnerships in managing a child’s autism, and the current ‘state of things’ with regard to autism in one South Indian city. Across the themes, parents and professionals embraced two seemingly contradictory yet perfectly compatible cultural beliefs: a modern, scientific approach and a traditional Indian viewpoint. The treatments offered to children were similar to Western practices, with the addition of traditional Indian practices (e.g., yoga, Ayurvedic medicine, Siddha). Parents were mostly happy and comfortable with their interactions with the professionals. Parents valued collaboration and respect but also acknowledged that the relationship was vertical in nature, with professionals having more authority. Professionals’ assessment of their relationship with parents was influenced by their overall views about the families—positive or negative—which in turn was influenced by what they believed caused the child’s autism (e.g., genetics/scientific causes vs. cold parenting and departure from traditional family structure). Services for children with autism in India are rapidly expanding, though the vast majority of those affected are not diagnosed or treated.

The present research investigates the interaction between Sri Lanka and its closest neighbouring region, South India, during the Early and Middle Historic periods. This connection has often been studied based on the textual evidence available on either side with little regard for the material evidence. Therefore, previous studies have fallen short of providing an objective understanding of the interactions. Furthermore, the focus of previous studies has been large-scale, state-mandated interaction. In contrast, this study has adopted a novel approach through the perspective of personal adornment and has been able to trace far closer contact between the two regions than official interaction suggests. To understand interpersonal interactions between the two regions, objects of personal adornment from seven different sites in Sri Lanka and South India were analysed. The patterns that emerge from assemblages of objects of adornment, including beads and other non-bead adornments were observed. The rationale behind this analysis was that body beautification expresses the individual and social identities of people across time and space. Consequently, it was anticipated that, by observing artefacts that are expressions of the identities and preferences of the general populace, this would shed light on interpersonal contact between the two regions. The patterns visible from the analysis of assemblages illustrate strong similarities between the two regions, during the Early and Middle Historic Periods. This is likely to have been the result of exchanging goods, ideas and technological knowledge. This study has also revealed that amidst shared cultural traits, each region developed preferences distinct from each other. The ethnographic study carried out provides further evidence of interactions between the two regions, which is missing in the texts and the archaeological record. These interactions probably reflect those which existed in the past. The integrated evidence used in this study clearly indicates longstanding, continuous personal-level interactions, between Sri Lanka and South India, which were hitherto unknown.

The rites for the consecration (ordination) of bishops in the churches listed in the title are examined against the background of the development of episcopal functions through the centuries, the controversies about the nature of the episcopate as a third order of ministry, and recent statements about the nature of episcopal ministry. Four issues are isolated as being paramount for understanding the present position of the episcopate in the West: (1) the development of the doctrine of apostolic succession; (2) the theological controversies concerning the relation of the episcopate to the presbyterate; (3) in Roman Catholicism, the papal claims to an immediate jurisdiction superior to the bishops' ; and (4) in Anglicanism, with major consequence for all subsequent ecumenical discussion, the effect of the Oxford Movement with its insistence upon the importance of the historic episcopate. Three sets of contemporary documents are analysed to see how they have dealt with the four issues in light of the needs of the contemporary Church: (1) from the documents of Vatican II, the second chapter of Lumen Gentium and the pastoral decree, Christus Dominus; (2) from the Faith and Order Commission of the World Council of Churches, the agreed statement drafted at Accra in 1974, The Ordained Ministry in Ecumenical Perspective; and (3) the preparatory papers and subsequent reports of the 1978 Lambeth Conference. The five rites are then examined to see how they reflect both the historical issues and the positions set forth in the recent documents. The examination of the rites is divided into two parts. First, the rites themselves are reproduced in full as head-notes with accompanying historical and liturgical annotations. Then, at the end of each rite, there is an essay discussing how the issues raised in the first three chapters have been treated and the Implications for understanding the issues in terms of text and rubric, A final essay deals with the lections appointed to be read in the services, comparing and contrasting the choices made, discussing the implications of those choices, and considering how they might be used as the basis for the ordination sermon. The final chapter summarizes the liturgical and theological approaches represented by the rites and discusses briefly how, on the basis of those rites, the ministry of bishops is to be understood in the churches which employ them.

Cette thèse traitera de l'impact des réformes de libéralisation sur un cluster de production de soie vieux de deux siècles, situé à Ramanagaram, une ville du sud de l'Inde. Dans ce cluster, les propriétaires d'unités de production et les travailleurs, issus de groupes sociaux marginalisés, sont engagés dans l'extraction de fils de soie brute dans de petites unités à domicile. Cette thèse présente une étude sectorielle localisée afin de comprendre les diverses façons dont le néolibéralisme a façonné les politiques et les processus de production et d'accumulation dans l'économie indienne. / This thesis discusses the impact of liberalisation reforms on a two century old silk reeling cluster, in a South Indian town called Ramanagaram, where production unit owners and hired workers from marginalised social groups are engaged in the extraction of raw silk thread in home-based units. It presents a localized, sector-based study that contributes to understanding the diverse ways in which neoliberalism has entered policy and has impacted production and accumulation in the Indian economy.

Recent scholarship has revealed that the representation of Karnatic music as a “classical” art form in South Indian society was a complicated process bound to the agendas of larger early twentieth-century nationalist projects in India. This thesis explores the notions of classicalness as they are enacted in Karnatic music society through the oral transmission process from guru to shishya, or disciple. Still considered one of the most important emblems of the “classical,” the gurukula (lit. “guru-family”) system has been transformed to accommodate more contemporary lifestyles and reinscribed within many other social and musical processes in South Indian classical music society. This thesis examines the everyday interactions between members of Karnatic music society, particularly the clapping of t?la during a Karnatic music concert and the musical exchanges between percussionists onstage during the tani ?vartanam (Karnatic percussion solo), as public performances reminiscent of the relationship between guru and shishya.

No description available.