In this paper we study the pecking order and tradeoff theories of capital structure on a sample of 121 Swedish, non-financial, listed firms over the period between 2000 - 2009. We find that the Swedish firms’ financing behavior appears to have features consistent with the predictions of both theories. The evidence shows a preference for a financing behavior consistent with the tradeoff theory for the whole sample and for a sample of small firms, whereas large firms appear to follow a pecking order on their financing decisions. We show that under sufficient conditions both theories might be seen as “reconciled” and not mutually exclusive, and we find evidence for the large firms of our sample consistent with this notion.

This thesis rethinks the security dilemma within the context of the Cyprus problem. It analyzes and problematizes the established political discourses and societal insecurities in Cyprus. It basically contends that the Cyprus problem should be reconceptualized from a critical security perspective, utilizing the fatalist, mitigator and transcender logics of insecurity. In that regard, it advances the idea that the security paradox in Cyprus should be rethought with the aim of transcending it through reconciliation and trust-building. The thesis takes attention to the scope of human agency, both at the state and human society levels, in the processes of reconciliation and trust-building, and concludes that these processes are key in transforming the two communities in the island into a post-national and pluralistic community of Cyprus.

The aim of this thesis is to formulate and implement an algorithm that calculates the probability for two genes being orthologs, given a gene tree and a species tree. To do this, reconciliations between the gene tree and the species trees are used. A birth and death process is used to model the evolution, and used to calculate the orthology probability. The birth and death parameters are approximated with a Markov Chain Monte Carlo (MCMC). A MCMC framework for probability calculations of reconciliations written by Arvestad et al. (2003) is used. Rules for orthologous reconciliations are developed and implemented to calculate the probability for the reconciliations that have two genes as orthologs. The rules where integrated with the Arvestad et al. (2003) framework, and the algorithm was then validated and tested.

The meaning that Justice has after a conflict in a society might vary regarding the political development and cultural and shared values of a certain society. Rawls, in his Theory of Justice gives his idea of what justice is and presents two principles of justice that he argues are required to live in a good society: a first principle that secures equal rights and liberties for all individuals and a second egalitarian principle that restrains the consequences of economic inequalities within societies. He also introduces the concept of “overlapping consensus” which I will use regarding the idea of Reconciliation, at the end of this paper. In the cases presented in this paper (i.e. Argentina and South Africa), essential human rights were violated, therefore wrongdoers made the society unjust. The aim of this thesis is to elucidate the conditions that are necessary to re-establish justice when a society goes through a conflict. I will introduce some ideas concerning that issue: ideas of retribution, reparation and reconciliation. These are seen as different paths for several countries when trying to tackle to the matter of achieving justice. In my view, this question can be answered appealing first to an intuitive conception of moral justice that may exist at an individual and collective level, as well. The ethical dilemmas both levels have are in relation to the harm done, punishments and how to balance them, limiting, for instance, the punishment in order to accomplish a just and a better society. I will also present how shared values can result from a process of reconciliation, which is considered as the ideal alternative to achieve justice. However, when the equilibrium between members of a community is broken, some people claim that punishment can restore that lost equilibrium that existed before in the community. Nevertheless, peace, reconciliation and justice cannot be constructed under the basis of silence. One way to keep memory alive is to let survivors, for instance, narrate what they have lived through; telling stories also creates a new space to share with others their experiences, revealing their fears and emotions. Regarding this theme, I will present the NUNCA MAS (Never Again) report, which is fundamental as it gives some testimonies, facts and proposals that will help to reach a consensus and therefore, future reconciliations. Why is important to achieve justice? Because then members of a certain community will be able to interact in the present with common shared values and thus, deal with the past. Not to consider reconciliation as one important step to achieve justice, and only think in terms of punishment, instead of giving way to peace and justice, could perhaps promote the possibility of further conflicts. To consider both punishment and reconciliation might just be one possible blueprint in the long and difficult way of searching for a just society.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

Congenital heart disease affects tens of thousands of children and families throughout Iraq, where complex surgical treatment remains largely unavailable. Through participant-observation and in-depth interviews, I investigated the understandings of this disorder among families in two areas: Kurdish northern Iraq and Arab southern Iraq. I pay particular attention to families’ perspectives on causes and treatment of the disorder in relation to historical and current macrosocial forces. Among the families I spoke with, there is a strong connection between the recent history of violence in Iraq and congenital heart disease. This thesis is largely an attempt to understand the uses and implications of this connection between sickness and violence for Iraqi families pursuing treatment through an international non-governmental organization.

<p>This dissertation investigates colonial and postcolonial practices of cultural representations in Namibia. The state sponsored Annual National Culture Festival in Namibia was studied with a specific focus on the Kavango Region in northeastern Namibia. I was particularly interested in how cultural representations are produced by the nation-state and local people in a post-colonial African context of nation-building and national reconciliation, by bringing visions of cosmopolitanism and modernity into critical dialogue with its colonial past. During the apartheid era, the South African administration encouraged the inhabitants of its &bdquo / Native Homelands‟ to engage in &bdquo / cultural‟ activities aimed at preserving their traditional cultures and fostering a sense of distinct cultural identity among each of Namibia‟s officially recognized &bdquo / ethnic groups‟. This policy was in line with the logic of South African colonial apartheid rule of Namibia, which relied upon the&nbsp / emphasis of ethnic differences, in order to support the idea that the territory was inhabited by a collection of &bdquo / tribes‟ requiring a central white government to oversee their development. The colonial administration resorted to concepts of &bdquo / tradition‟ and &bdquo / cultural heritage‟ in order to construct Africans as members of distinct, bounded communities (&bdquo / tribes‟) attached to specific&nbsp / localities or &bdquo / homelands‟. My central argument is that since Namibian independence in 1990, the postcolonial nation-state has placed emphasis on cultural pride in new ways, and on&nbsp / identifying characteristics of &bdquo / Namibian-ness‟. This has led to the institution of cultural festivals, which have since 1995 held all over the country with an expressed emphasis on the notion of &bdquo / Unity in&nbsp / Diversity‟. These cultural festivals are largely performances and cultural competitions that range from lang-arm dance, and &bdquo / traditional‟ dances, displays of &bdquo / traditional‟ foodstuffs and dramatized representations. The ethnographic study shows that while the performers represent diversity through dance and other forms of cultural exhibition, the importance of belonging to the nation and a&nbsp / larger constituency is simultaneously highlighted. However, as the study demonstrates, the festivals are also spaces where local populations engage in negotiations with the nation-state and contest regional forms of belonging. The study shows how a practice which was considered to be a &bdquo / colonial representation‟ of the &bdquo / other‟ has been reinvented with new meanings in postcolonial Namibia. The study demonstrates through an analysis of cultural representations such as song, dances and drama that the festival creates a space in which &bdquo / social interaction‟ takes place between participants, spectators and officials who organize the event as social capital of associational life.</p>

This thesis discusses how certain societies (Germany, Israel, and Argentina) that have been involved in two documented cases of genocide in the 20th Century -- one that was the source for and falls within the United Nations Treaty definition of genocide (the Holocaust), and one that does not (the Dirty War in Argentina) --have dealt with these events in their recent past. In dealing with these issues, the thesis employs the analysis of genocide developed by the Argentine scholar, Daniel Feierstein, who has proposed that all genocides progress through a series of steps that first create what he calls a "negative otherness" to the victims of the genocide, that then isolates and debilitates the victim group, and that ultimately leads, as a penultimate (not final) step, to the physical annihilation of the victims of the genocide. Feierstein's most novel and provocative contribution to the study of genocide, however, is his concept that there is an additional and final step -- which he calls the threat of “symbolic realization” -- that will actually take place in society after the killing or physical annihilation has been completed and the historical order of things has been restored. In Feierstein’s view, the purpose of genocide is to use the technologies of power of the state against the victim group in order to permanently change social relations within the state by excluding and then annihilating the victims of the genocide. For this reason, Feierstein argues that, unless the post-genocide society continues to confront the causes and reality of the genocide as a present and ongoing political and social dynamic in the society, so that the memory and cultural and social presence of the victim group is preserved in an immediate way, the genocide will be realized on a symbolic level in the sense that the change of social relations that the perpetrators of the genocide intended will in fact occur. In the analysis that follows of the issues of assigning culpability, providing reparations, and constructing memorials in post-genocide societies, the thesis argues that, whether consciously articulated or not, what drives the bitter controversy and debates over these matters in post-genocide societies is an underlying fear on the part of victims and victim groups that the significance of what they have suffered and why they have suffered will be lost and forgotten (symbolically realized, in Feierstein’s terminology) in the state's efforts at reconciliation precisely through the process of assigning guilt, awarding reparations, and constructing memorials. Going a step beyond where Feierstein leaves off, the thesis suggests, however, that this sort of symbolic realization is, in fact, an inevitable and unavoidable consequence of the process of writing the history of the genocide (or any event) and the detachment, analysis, contextualization, reductiveness, and simplification that history requires.

This thesis examines the current relationship between Aboriginal and EuroCanadian Anglicans in the Northwest Territories and the Yukon as they seek to move beyond past hurts into a more positive future. After three field trips to Canada's North, visiting seven communities and interviewing seventy-nine individuals, complemented by archival research, I realized the dominant narrative based on a colonialism process linking residential schools, Christian Churches and federal government in a concerted effort to deliberately destroy Aboriginal peoples, cultures, and nations was not adequate to explain what happened in the North or the relationship that exists today. Two other narratives finally emerged from my research. The dominant narrative on its own represents a simplistic, one-dimensional caricature of Northern history and relationships. The second narrative reveals a more complex and nuanced history of relationships in Canada's North with missionaries and residential school officials sometimes operating out of their ethnocentric and colonialistic worldview to assimilate Aboriginal peoples to the dominant society and sometimes acting to preserve Aboriginal ways, including Aboriginal languages and cultures, and sometimes protesting and challenging colonialist policies geared to destroying Aboriginal self-sufficiency and seizing Aboriginal lands. The third narrative is more subtle but also reflects the most devastating process. It builds on what has already been acknowledged by so many: loss of culture. Instead of seeing culture as only tangible components and traditional ways of living, however, the third narrative focuses on a more deep-seated understanding of culture as the process informing how one organizes and understands the world in which one lives. Even when physical and sexual abuse did not occur, and even when traditional skills were affirmed, the cultural collisions that occurred in Anglican residential schools in Canada's North shattered children's understanding of reality itself. While the Anglican Church is moving beyond colonialism in many ways - affirming Aboriginal values and empowering Aboriginal people within the Anglican community, it nevertheless has yet to deal with the cultural divide that continues to be found in their congregations and continues to affect their relationship in Northern communities where Aboriginal and EuroCanadian people worship together yet remain separate.

In the nineteen nineties, former Yugoslavia, went through a series of interstitial disputes, both religious and political, which evolved into hatred amongst its own people and ultimately into an unforgiving civil war. Rising demonstrations of the groups with different religious and cultural views within the country’s boundaries amalgamated into a war which divided the state into separate countries and left many cities and villages in despair, economic desolation and poverty. Although some have been directly affected by the physical casualties of war, others have suffered indirectly. One of the villages affected is Ruski Kerestur, found in the Republic of Serbia where more than ninety percent of the residents are non-Serbian. Many of its people fled the country due to political and economic uncertainties. This minority group is of the Carpatho-Rusyn decent which are the heart and soul of the village. Inspired by personal motive and desire to heal communities in distress, this thesis presents an opportunity to reconcile Carpatho-Rusyn people from the social diaspora in attempt to reclaim their national identity and give them the courage to persist on and continue the cultural legacy that has been nurtured for generations. Leaning on the speculation that ‘a spirit in people and belief in the future comes from the very foundation of a building’; it utilizes an architectural intervention as basis to conceive a quintessential communal space that redefines social and practical functions necessary for cultivating Rusyn traditions, ethics and domestic values. To develop an understanding of their public realm, the thesis dips into the crevices of time searching for Carpatho-Rusyn progress of development and migratory movement from their homeland in the Carpathian Mountains to the present day conditions. It tends to explore the idea of ‘adaptation’, the ideology that defines an architectural type through the process of transformation and negotiation of a community and its direct effect on public space, urban system and architectonic form. These theories will become a kernel for producing a useful and meaningful civic landmark that will strengthen the spirit of people giving hope and new life to the wounded village. The new ‘living monument’, Carpatho-Rusyn Art Gallery and Reconciliation Centre, presents a new gateway for Ruski Kerestur and its people into the healthy future shedding light on their moral values which were tamed for centuries by wars, ethnic cleansing and inexorable conviction of their non existence. The design proposal reintroduces a Rusyn way to the world and echoes the emotion of pride which permeates every Rusyn soul.