This report addresses the consequences of the Iraqi Public Distribution System (PDS), a food rationing system managed by the Iraqi Ministry of Trade (MoT), administered by the U.N. World Food Programme (WFP), and supported with U.S. food aid. The Saddam Hussein administration created the PDS as emergency food aid in 1991 when United Sanctions (UN) sanctions made food imports to Iraq difficult. After more than two decades in operation, the PDS has developed long-term negative effects on Iraq’s most vulnerable populations. Specific vulnerable populations include Iraqi War Widows, Iraqi farmers, and Internally Displaced Persons (IDP). This report introduces the current Public Distribution System following a thorough background on the development of government-citizen relations, Sunni-Shi’i dynamics, and urban-rural economies throughout the twentieth Century in Iraq. The PDS harms the most food vulnerable Iraqis more than it assists them in the long run because of the unreliable delivery times, poor quality of the PDS goods, and depreciation of the local food market; therefore, the WFP and Iraqi MoT should limit the PDS recipients, improve the efficiency and quality of fewer goods in the PDS basket, and strengthen Iraq’s agriculture sector to provide for the current market and wheat exports. Based on an analysis of the U.S. farm bill, this paper recommends a shift in U.S. food aid from distributing American surplus crops as food aid. The U.S. government should focus on building capacity in the Iraqi agriculture sector with a model similar to the Obama Administration’s Feed the Future (FTF) initiative. / text

The primary role of this report is to provide an in-depth analysis of all the instances of the word vidua, its meanings and uses in Latin literature from the last two centuries B.C. This close examination of the word vidua in the literary sources of this period has resulted in a number of important modifications to its definition. The word vidua, which is commonly translated by ancient scholars as widow, is not sustained by the contextual evidence of the majority of the passages that do no state explicitly the reason for the women's deprived status. Instead the word is most commonly used to mean a much broader social group of Roman women, all no longer married women, a category which includes various groups of women such as widows, divorcees, abandoned women and women whose husbands have been away for long periods of time. Furthermore the English word unmarried should not be used to translate the Latin word vidua since, as I demonstrate throughout my paper, there is a clear distinction in the Roman minds between women who are no longer married, vidua, and women who are not yet married, virgines an important distinction that gets lost with the more inclusive and broader social category meant by the word unmarried. / text

African widows experience physical, emotional and spiritual traumas induced by cultural/psycho-social factors, which are further exacerbated by environmental and socioeconomic determinants. These circumstances make both the mourning process and its aftermath - coping with life after the death of their spouses - extremely difficult. Oppressive cultural practices and perceptions can aggravate or intensify the suffering for many of these women. Certain rituals expose women to possible HIV infection, and in the case of Christian widows, are also incompatible with their faith. Compounding this is the cultural stigma attached to widowhood, and the added possibility of the AIDS stigma whether or not her husband did indeed die of HIV and AIDS. This dissertation examines the experiences of Christian widows from multicultural and multi ethnic backgrounds and proposes the way in which the Church can respond, given a context of African cultural practices and HIV prevention initiatives. It responds to the question of the implications of the transition into and the state of widowhood in the Evangelical Lutheran Church in Zambia. This is a church operating in an environment where African cultural practices are esteemed, and some widowhood cultural practices have turned out to be risky in a context of HIV and AIDS. Chapter 1 introduces the study giving the background to and motivation for the study. It discuses the feminization of HIV and AIDS in Zambia, and that situation in the Evangelical Lutheran Church in Zambia which gave the impetus to undertake the study. It also elaborates on the methodology used to conduct this research. Chapter 2 reviews the literature on related research that has already been done on widowhood, showing the reason to study a subject that has received so much attention. It also shows how strands of African Christianity have contextualized the gospel in Africa. Chapter 3 describes Lutheran theology on widowhood and the theology that Lutheranism has developed from Luther's views on widowhood. Chapter 4 describes the methods used in collecting data from the sampled interviewees and informants. Chapter 5 presents the results of the research and these are interpreted in Chapter 6. Chapter 7 presents a proposed Christianized cleansing ritual, giving justification and the procedure for the ritual. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

Among the AmaXhosa the death of a person is marked by a tradition called ukuzila - the equivalent of the mourning process. As a sign of spousal mourning, and to show respect, the remaining spouse has to put on a marker (be visible). However, it is mostly the woman who is under obligation to show her mourner status by wearing ‘clothes of mourning’. The discriminatory nature of the practice, especially pertaining to visibility and some of the detrimental effects on the widows’ health and safety have been documented by some researchers, but the reasons for the continuity of visibility remain largely unexplored. Taking into account the dynamic nature of ‘culture’, this research explored the discourses deployed in men and women’s constructions of ukuzila specifically focusing on spousal mourning and the continuity of widows’ visibility in spite of their resistance to it. The research used postcolonial feminism drawing on postructuralism as its theoretical lens. This theoretical lens provided useful concepts such as hybridity, visibility, surveillance and power with which to examine spousal mourning and conceptualised people’s subject positions as multiple, fluid and contingent. Furthermore, the research employed thematic and discourse analysis at its methodology. Discourse analysis was employed to identify and analyse the discourses utilised in the constructions of spousal mourning. The research was conducted through focus group discussions held with younger and older urban and rural men and women, as well as interviews held with widows and widowers and key cultural informants. Concerning the question of constructions of spousal mourning for men and women, visibility of the mourner emerged as a central and contentious issue. Some participants were of the view that one could show mourning by engaging in culturally appropriate mourning behaviour, whilst others were of the view that showing one’s mourning had to be visible by publicly displaying mourning through a marker. Another group proposed mourning “by heart”, whereby the mourners’ status could either be inferred from their behaviour, whereas others maintained that behaviour was not mandatory. Various justifications for the continued visibility of widows were advanced. These justifications included showing love and respect to the deceased husband; showing respect to the ancestors; and helping to monitor their own behaviour in order to ensure that it is in line with appropriate mourning behaviour. The continued visibility of widows was also used to regulate the widows’ sexuality. Widows were coerced to put on ‘clothes of mourning’ in order to ‘protect’ them from being approached by men for a relationship during the mourning period. The regulation of the movement of widows was also managed through visibility. Widows’ movements were restricted in order to protect the community from pollution or bad luck. For example, they were not allowed to visit places of entertainment or visit other households. Key discourses identified were the familial-‘ukwenda’, respect-‘hlonipha’, and male sexual drive (MSD) discourse. The familial - ‘ukwenda’ discourse is centred on the idea that one is ‘married to the household’, which includes the nuclear family and wider extended family including ancestors. According to the respect-‘hlonipha’ discourse, respect is due to others on the basis of their age, status, and more especially their gender. Showing respect (hlonipha) necessitates the avoidance of all forms of behaviour and utterances that could be deemed disrespectful. The MSD holds a widespread view of sexuality as a biological drive that resides within each male and it was drawn on to make sense of discontinued visibility among widowers, whilst visibility of widows continued. It is argued that it is these discourses, embedded in the ‘culture’ of the AmaXhosa and upheld by the family that sustain the discriminatory nature of the practice, especially concerning the continued visibility of widows in spite of the resistance that has been voiced.

This study was conducted on the mourning rituals of the AmaXhosa widows of the Eastern Cape Province of South Africa. The study focused on the descriptive presentation of the experiences of the AmaXhosa widows in the Buffalo City municipality of the Province. The study sought to establish the widows’ perceptions regarding the mourning rituals and to interpret their experiences within the context of contemporary cultural, religious, gender and socio-political influences. The experiences among the widows interviewed were found to have a similar context but their perceptions about the mourning rituals were different between the widows younger than 40 years and those older than 50 years. Widows from urban and rural areas of East London, Mdantsane Township and from within a 60 kilometre radius of East London were interviewed. Purposive random sampling was used to identify an equal number of either urban or rural voluntary participants for the study. Structured interviews were held with widows ranging in age from 29 to 91 years. An interpretative phenomenological analysis of the recorded discussions was conducted. The experiences of the AmaXhosa widows during the conduct of the mourning rituals are described. The key findings of the study indicated that most of the widows felt they had to go through the mourning rituals mainly to show respect for their departed husbands and so that the dignity of the family and clan was maintained. The mourning rituals seemed mostly to have negative implications for the widows such as a lack of family and financial support and being treated as social outcasts; however the rituals also seemed to help the women adjust to their new status as widows. Although the mourning rituals were embedded in the socio-cultural tradition generally followed by the AmaXhosa, religious beliefs also influenced some of the traditions by introducing changes in the way some widows conducted the mourning rituals. For example, some religions advocated for shorter periods of mourning than usual as well as wearing different types of mourning clothes from the usual black or purple dress. Overall the perceptions of the older widows aged above 50 years revealed that they had no reservations about performing the mourning rituals and quite readily and unquestioningly accepted the customs. The younger widows aged below 40 years on the other hand felt that the mourning rituals were biased against women and did not serve a useful purpose and even proposed changes to the manner in which the mourning rituals are conducted particularly the shortening of the mourning period from 12 to 6 months or less. However, they seemed to recognize the role played by the mourning ritual in lessening and possibly healing the pain and sorrow caused by their bereavement.

MA (Sociology) / Department of Sociology / Death and bereavement are sensitive issues experienced by all mortal species across the world. When death occurs, some individual are left bereaved. However, all societies have established cultural ways of mourning the dead as a way of healing the bereaved; although it seems the bereavement rituals are decided and performed without the bereaves consent. The aim of the study was to explore the experiences of death and bereavement amongst the young Vhavenda widows. The primary objectives of the study were to identify the challenges experienced by young Vhavenda widows in Vhembe District during the time of death and bereavement; establish whether these women are treated with respect, dignity, and compassion during the process of death and bereavement; understand the coping strategies they employed in dealing with death and bereavement and understand their expectations regarding the role to be played by the family and the community. Finally, the study sought to ascertain the overall impact of the process of death and bereavement on widow’s future lives. A qualitative research method was used to collect indepth data through unstructured interviews. The interviews were conducted using a purposeful sampling method among 13 young widows at Tshikombani village in Nzhelele in Vhembe District. Mbigi’s five finger theory of Ubuntu was employed as the main theory aligning with the study. The research findings indicated that most young widows are coerced into performing bereavement rituals while elders made decisions for some. Only one young widow did not have bereavement rituals performed on her. The Findings also indicate that the participants are not fully aware of their rights as women, wives and citizens of South Africa. These raises need for government institutions to address issues concerning human, women and marital rights to the widows specifically in the rural areas of South Africa. / NRF

L’objectif principal de la thèse est de modéliser et visualiser les phénomènes de plastification des polymères dans le procédé d’injection-moulage. Dans les procédés de transformation des polymères par un système vis-fourreau (extrusion, injection), la plastification est l’étape durant laquelle le polymère originellement à l’état solide est graduellement fondu et homogénéisé par le chauffage externe et l’action mécanique de la friction contre les parois de l’outillage et du cisaillement. Cette étape est capitale dans la maîtrise technique et économique du procédé, en termes d’homogénéité thermique, de mélange des charges et de temps de séjour du polymère. Nous envisageons de visualiser et modéliser l’ensemble du processus de plastification dans les monovis d’injection. Afin de comprendre et de mesurer cette étape, nous avons conçu, validé et réalisé un fourreau à fenêtres. Ce système se compose de trois fenêtres de visualisation, insérées dans un fourreau en acier usiné par électroérosion. Le comportement mécanique de cet assemblage a été analysé par simulation numérique, sous différentes sollicitations thermiques, pressions et contraintes. L’hétérogénéité des matériaux de structure (acier – verre) a fait apparaître des problèmes potentiels de fuites, de fragilité qui ont été pris en compte dans la conception. Ce fourreau à fenêtres nous permet de visualiser et de suivre à l'aide des caméras scientifiques, les différents états du polymère une fois introduit dans l’ensemble vis-fourreau. Les résultats confirment les hypothèses théoriques de la plastification. Certains sont mis en évidence, comme l’existence d’un lit solide adossé à l’arrière du filet de la vis, ainsi que son évolution par rapport à la vitesse de rotation de la vis, ou l’apparition des films fondus entre le filet de la vis et le lit solide, et entre la paroi du fourreau et le lit solide. Certains sont par contre à vérifier par d’autres expériences, comme par exemple : l’apparition de la rupture du lit solide quelle que soit la vitesse de rotation de la vis, la valeur de la vitesse du lit solide par rapport à la vitesse de rotation de la vis. Nous souhaitons aussi, grâce à ce système "fourreau transparent", pouvoir étudier, modéliser et visualiser les aspects de dispersion et de mélange des charges (traceurs, pigments, mélange maître) au sein de la matrice polymère à l’état solide ou fondu. / The main objective of the thesis is modelling and visualization of the phenomena of polymer plastication in the injection-moulding process. In injection moulding or in extrusion, plastication is the step during which polymer pellets are melted by the means of mechanical dissipation provided by a rotating screw and by thermal conduction coming from a heated metallic barrel. This step is crucial for melt thermal homogeneity, charge dispersion and fibre length preservation. Although there have been a large number of theoretical and experimental studies of plastication during the past decades, mostly on extrusion and mostly using the screw extraction technique, extremely few of them have dealt with trying to visualise plastication, let alone measuring the plastication profile in real-time. As a matter of fact, designing such equipment is an arduous task. We designed an industry-sized metallic barrel, featuring 3 optical glass windows; each window possessing 3 plane faces itself to allow for visualisation and record by synchronised cameras and lightening by lasers. The mechanical behaviour of this assembly was analysed by numerical simulation under different thermal stresses, pressures and constraints. The heterogeneity of structural materials (steel - glass) showed potential leakage problems, or fragility problems, that have been taken into account in the design. We named it "transparent barrel" or "barrel with glass windows". This "transparent barrel" allows us to visualize and follow through scientific cameras, the different states of the polymer when introduced into the screw-barrel. The images recorded can be further analysed by digital image processing. Preliminary results confirm the plastication theory and show a compacted solid bed and a melt pool side by side. The total plastication length is a direct function of screw rotation frequency as it is obvious from results on the melt pool width, which increases when the screw rotation frequency decreases. However, some evidence of solid bed breakage has been recorded, whereby the solid bed does not diminish continuously along the screw but is fractured in the compression zone. Some others results need to be checked with others experiments. We also wish, through this system "transparent barrel", to study, modelling and visualize the aspects of dispersion and mixing charges (tracers, pigments, master batch) in the matrix polymer.

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.

This thesis explores the extent to which elite women of the eighteenth century commissioned architectural works and the extent to which the type and scale of their projects was dictated by their marital status. Traditionally, architectural historians have advocated that eighteenth-century architecture was purely the pursuit of men. Women, of course, were not absent during this period, but their involvement with architecture has been largely obscured and largely overlooked. This doctoral research has redressed this oversight through the scrutinising of known sources and the unearthing of new archival material. This thesis begins with an exploration of the legal and financial statuses of elite women, as encapsulated by the eighteenth-century marriage settlement. This encompasses brides’ portions or dowries, wives’ annuities or ‘pin-money’, widows’ dower or jointure, and provisions made for daughters and younger children. Following this, the thesis is divided into three main sections which each look at the ways in which women, depending upon their marital status, could engage in architecture. The first of these sections discusses unmarried women, where the patronage of the following patroness is examined: Anne Robinson; Lady Isabella Finch; Lady Elizabeth Hastings; Sophia Baddeley; George Anne Bellamy and Teresa Cornelys. The second section explores the patronage of married women, namely Jemima Yorke, Marchioness Grey; Amabel Hume-Campbell, Lady Polwarth; Mary Robinson, Baroness Grantham; Sarah Churchill, Duchess of Marlborough; Frances Boscawen; Elizabeth Herbert, Countess of Pembroke and Montgomery; Henrietta Knight, Baroness Luxborough and Lady Sarah Bunbury. The third and final section discusses the architectural patronage of widowed women, including Susanna Montgomery, Countess of Eglinton; Georgianna Spencer, Countess Spencer; Elizabeth Somerset, Duchess of Beaufort; Elizabeth Home, Countess of Home; Elizabeth Montagu; Mary Hervey, Lady Hervey; Henrietta Fermor, Countess of Pomfret; the Hon. Charlotte Digby; the Hon. Charlotte Boyle Walsingham; the Hon. Agneta Yorke and Albinia Brodrick, Viscountess Midleton. Collectively, all three sections advocate that elite women were at the heart of the architectural patronage system and exerted more influence and agency over architecture than has previously been recognised by architectural historians.

The thesis is aimed on the role of seniors in the society of the west type with the stress on the society in the Czech Republic. In the theoretical part there is discussed the problematic of active life-conception in old years as the important condition of social health of both senior-ladies and senior-men. In next section there are presented myths having the base in the oldness and there are outlined the possibilities that seniors have in this area in the Czech Republic. Further, in the work there are discussed main problems that seniors have in recent society preferring youthfulness and sexual activity.In the practical part of the thesis there are presented some significant results of the research ``Senior-women in Roman Catholic Church{\crqq} that surveys the active life-conception, life style and life-contentment of its members older than sixty five years. There is discussed the influence of dissimilarities having the base in the difference in education or social status of senior-women or whether they live in the city or in a small village.