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The thesis explores the making of nationhood, and its contestation, in narrative representations of women during the South African transition. This temporal span extends across the first decade of democracy and the first two terms of governance following the historic 1994 elections. The transition is a fertile temporal zone in which new myths and symbols are generated. My interest lies in the new national symbols and myths that emerge from this historical moment and the ways in which they have been figured through images and appropriations of women and their bodies. Women's bodies, I argue, are the contested sites upon which nationalism erects its ideological edifices. I engage with the mutually informing productions and performances of gender and nation, and the re-membering of a previously divided and divisive South Africa as a unified 'rainbow' nation. I proceed by tracing narrative acts of memory and repression, with a specific focus on the re-memberings and dismemberings of women's bodies as they are reconstituted as ideal vessels for a national allegory. Includes bibliographical references (pages 211-238).

Since 2002, foreign aid has been invested to create social change in Afghanistan, but little is known about the impact on women in rural areas. This case study focused on a single Afghan woman in a rural province who received a foreign aid grant for building baking skills and broader economic development of 20 rural women. The theoretical framework was based on Haq and Sen's development theory. Data were collected through in-depth interviews with the key participant, her husband who was identified as the main source of support, and four female beneficiaries. These data were inductively coded and then subjected to thematic analysis. The primary findings of this study was that this foreign aid project succeeded in building skills for involved individuals; though wider spread of foreign aid benefits were limited by what is perceived as an inequitable distribution of assistance to rural areas, as well as Afghanistan's political, cultural, economic, and security environment. Findings from all participants in this case study (n=6) supported Haq and Sen's theoretical prediction that given the proper technical resources, an individual is capable of being self-reliant and avoiding poverty. The respondents concluded that short term change is attainable and beneficial, but will not be sustained without long-term cultural change regarding the roles of women and allocation of foreign aid. The social implications of this research may provide opportunities for Afghan community and women councils to conduct training for women with an objective to bring awareness of the importance of their participation in the economy. The findings will be compiled into a concept paper to be submitted to relevant ministries amid formulation of national capacity building policy for women in the rural area

La caricature de mœurs fait définitivement son apparition à Madrid dans Gil Blas. Elle s'empare d'abord de la question féminine en se penchant sur la différence des corps. Les caricaturistes dénoncent les apparences fallacieuses du corps de la bourgeoise dans un déshabillage qui met en perspective un discours masculin sur les dépenses associées aux toilettes et livre un discours en creux sur la condition masculine à travers la critique du mariage. Le corps des femmes des classes populaires est marqué par le travail, la précarité, la vulnérabilité, la solitude. Autant de circonstances qui font planer le danger de l'entrée dans la prostitution, signifiée aussi par la ritualisation du corps empruntée à la silhouette de la cocotte. La caricature de mœurs s'oriente vers le terrain de l'érotico-festif en multipliant les figures de cocottes boulevardières. Celles-ci manifestent le nouveau statut de l'image commerciale de la femme. L'épaisseur sociale du corps féminin disparaît. Aux scènes de séduction où le caricaturiste déjoue le jeu hypocrite du marché de la chair, succède une représentation de la séduction de l'image. La prééminence de la cocotte manifeste l'avènement des nouveaux usages de la consommation. Dans la pluralité des images de la femme qui circulent dans la deuxième moitié du siècle, les caricatures diffusées massivement occupent une place décisive. / Moral caricature definitely appears in Madrid in Gil Blas. It first focuses on the question of woman, scrutinising bodily differences. Caricaturists denounce the deceptive appearances of the bourgeois female body and uncover the male discourse about the spending on garments. Thus they indirectly offer a discourse on the male condition, through criticising marriage. The body of lower-class women is affected by work, precariousness, vulnerability and loneliness –circumstances meaning that the danger of prostitution is ever present. Prostitution is also indicated by the ritualisation visible in the body of the cocotte. Moral caricature becomes both erotic and humorous while showing more and more streetwalkers, who embody the status of the commercial image of woman. The social dimension of the female body disappears. Seduction scenes in which the caricaturist unveils the hypocrite game of the commerce of flesh are replaced by images which seduce. The predominance of the cocotte ushers in new habits of consumption. Among the many diverse images of woman that circulate in the second half of the 19th century, massively diffused caricatures play a decisive role.

I offer a personal and prehistoric exploration of the concept of immanence, the principle of a divine force living, remaining, and operating within living creatures, inherent in the human, including the female; a unifying force that connects humans to each other, to nature, and to the earth. I examine the concept in three contexts: First, I share my own awakening to the earthly divine and my re-connection with the life-giving energies of the prehistoric Goddess, with my fellow human beings, and with the earth. Second, I describe the emergence of gender studies in the field of archaeology. Third, I examine a variety of theories that purport to explain the prehistoric shift away from cultures founded on egalitarian, immanent ways of living to the patriarchal, transcendent paradigms that currently dominate Western civilization In my examination of immanence, I highlight the damage done by hierarchical social structures and philosophical systems which separate humanity from the earth and from each other. However, the primary purpose of this examination is to illuminate the joy and the inherent good in rediscovering more egalitarian social structures and in reconnecting with one's own self, with humanity, and with the earth. The chapters are connected by an underlying theme of transformation from a state of separation and transcendence to one of connection and immanence. In chapter 1 I describe my personal, feminist transformation and re-engagement with the world during my journey through graduate school. I share my discovery of the prehistoric, life-nurturing spirituality of the great Goddess, my inquiry into the nature of gender studies in archaeology, and my connection with the Women Studies community at OSU. In the first half of Chapter 2 I detail the emergence of gender studies in archaeology and draw on various archaeological and feminist sources to describe challenges to many of the assumptions about sexuality, gender roles, reproductive priorities, and social structures of ancient cultures which are contained in traditional (androcentric) archaeology. In the second half of the chapter I present theories, gleaned from a review of archaeological and feminist literature, of the documented worldwide prehistoric shift away from egalitarian, life-giving, earth-centered social and spiritual frameworks toward hierarchical, life-threatening, male-centered social and religious frameworks. I conclude with observations about the political nature of my personal transformation and give examples of the trend toward reviving immanent social and spiritual practices in modern Western society. Rather than a definitive argument about the cause or causes of humanity's loss of an immanent world view, my thesis is offered as a sharing of my experiences, feelings, observations. and intuitions It is subjective and emotional as well as academic and rational It is intended to stimulate thought and discussion, and to offer hope to others who are rediscovering the joy of engagement on this earthly plane. / Graduation date: 1999

This study concentrates on the disease and treatment cases of women in the Hippocratic texts, to identify and describe the Hippocratic medical style as one that, through its mode of practice, represents a significant departure in making the human body observable. As an antidote to a bias in the literature that has always made the male more visible, we chose to view Hippocrates&rsquo / s novel way of making the woman visible since, producing a new entity for observation, this style of practice led to the emergence of a new profession of medicine, gynecology. In this way, the &ldquo / white-armed&rdquo / women of ancient times were brought into the realm of the visible. Examination of the case histories in the corpus revealed that the observational style was used in light of two principles, that of nature as an active force, generally for healing, and water as a function and humor / both the nature and water concepts uniting the analytical and the metaphorical in a holistic way. The nature inspiration enables an ecological view of Hippocratic practice in such a way that later categories described by Kuhn as incommensurable are seen to function in interrelation. The theoretical trajectory therefore, involves a short survey which starts with Popper and follows through Kuhn, Lakatos, Feyerabend, and finally Crombie, with the latter&rsquo / s concept of &ldquo / styles of thinking&rdquo / which accounts for how habits of thought inform specific practices like Hippocratic gynecology.

This study concentrates on the disease and treatment cases of women in the Hippocratic texts, to identify and describe the Hippocratic medical style as one that, through its mode of practice, represents a significant departure in making the human body observable. As an antidote to a bias in the literature that has always made the male more visible, we chose to view Hippocrates&rsquo / s novel way of making the woman visible since, producing a new entity for observation, this style of practice led to the emergence of a new profession of medicine, gynecology. In this way, the &ldquo / white-armed&rdquo / women of ancient times were brought into the realm of the visible. Examination of the case histories in the corpus revealed that the observational style was used in light of two principles, that of nature as an active force, generally for healing, and water as a function and humor / both the nature and water concepts uniting the analytical and the metaphorical in a holistic way. The nature inspiration enables an ecological view of Hippocratic practice in such a way that later categories described by Kuhn as incommensurable are seen to function in interrelation. The theoretical trajectory therefore, involves a short survey which starts with Popper and follows through Kuhn, Lakatos, Feyerabend, and finally Crombie, with the latter&rsquo / s concept of &ldquo / styles of thinking&rdquo / which accounts for how habits of thought inform specific practices like Hippocratic gynecology.

This study concentrates on the disease and treatment cases of women in the Hippocratic texts, to identify and describe the Hippocratic medical style as one that, through its mode of practice, represents a significant departure in making the human body observable. As an antidote to a bias in the literature that has always made the male more visible, we chose to view Hippocrates&rsquo / s novel way of making the woman visible since, producing a new entity for observation, this style of practice led to the emergence of a new profession of medicine, gynecology. In this way, the &ldquo / white-armed&rdquo / women of ancient times were brought into the realm of the visible. Examination of the case histories in the corpus revealed that the observational style was used in light of two principles, that of nature as an active force, generally for healing, and water as a function and humor / both the nature and water concepts uniting the analytical and the metaphorical in a holistic way. The nature inspiration enables an ecological view of Hippocratic practice in such a way that later categories described by Kuhn as incommensurable are seen to function in interrelation. The theoretical trajectory therefore, involves a short survey which starts with Popper and follows through Kuhn, Lakatos, Feyerabend, and finally Crombie, with the latter&rsquo / s concept of &ldquo / styles of thinking&rdquo / which accounts for how habits of thought inform specific practices like Hippocratic gynecology.