More-than-human design represents a paradigm shift that decentralises the human in relation to the rest of the living world. As part of this movement, scholars call for a new worldview that recognizes the interconnectedness between human and non-human beings. Prior studies have focused on the experience of human-human connections, leaving the more- than-human largely unexplored. Addressing this gap, this study explores design strategies for fostering feelings and reflections of interconnectedness towards the more-than-human world and associated emotions. With a research-through-design methodology, two workshops were conducted, resulting in six key design strategies and an "interconnectedness experience framework". The strategies were evaluated through a prototype in partnership with AquaPrint, a Swedish company that up-cycles fishing nets into designer furniture. Future research should evaluate the strategies individually and in combinations as well as in a field setting. The presented framework and strategies are intended for practitioners as inspiration in design projects to promote noticing the more-than-human world, and encouraging a posthuman perspective.

Submitted in partial fulfillment of the requirements for the degree of Master of Technology : Fine Arts, Durban University of Technology, Durban, South Africa, 2014. / The motivation for this research results from the notion that art-making is a regenerative enriching process that can counteract the sense of dislocation that one suffers as a consequence of depression. The study has two objectives: to open a discourse around the transformative function of art for a person suffering depression; and challenge notions of dominant constructed ideals of normality by presenting alternative realities of the performative mind. From the earliest memories of my life, I knew I did not fit in, I was not part of the crowd. Depression has been my companion ever since I can remember. The intention for this self-study is to interrogate the ways in which art can become a self-actualising process in coping with depression. The content for this research deals with narratives of the mind, that is, my understanding of who I am. I have therefore, positioned myself as the pivot for this research, drawing on authentic personal experiential knowledge. This autobiographical phenomenological study is thus a self-reflexive exploration addressing concepts of difference and belonging in relation to social constructs of acceptability. The study looks at contemporary concepts of multiple selves, relationality and the application of therapeutic methodologies within art practice. Art-making becomes games of truth, mind games that offer alternative realities and possibilities for the construction of complex, multi-faceted narratives as dialogues between the self and the inner critic. Of importance is the concept that self is not a fixed conclusive notion but one that continues to unfold, shift and become a multi-layered construct. These new narratives examine how creativity enables or creates a sense of belonging or re-positioning of one’s states of mind. The overall intention of the art-making process is its potential for transformative self-recovery processes – the re-construction of who we are, rather than how we are perceived. This research thus examines the notion of belonging in this world through body/land enactments of ritualised behaviour. The body as metaphor investigates rites of passage as the re-tellings of one’s story within specific body/site/space relationships. The ideal of connection to site is central as a means of renewal and recovery – these performative relationships become the creative meaning-making processes of locating or positionality. In support of these ideas and concepts, the work of Ana Mendieta, Magdalena Abakanowicz and Suzanne Lacy are considered in relation to ideals of positionality and as reflecting each artist’s ethics or paradigms of equality. Artworks are examined against the notion of locating oneself within social contexts. The aim is to question the intention and outcomes of art-making as social function in dealing with issues of marginalisation and stigma. Performativity, personal writings/reflections and memory drawings are the quintessential tools of my art-making. The written psychological renderings and unravellings of my mind, questionings that are both reflexive and critical, are intentionally presented in dialogical, conversational and direct modes. This personal tone aims to allow a scope into my mind – it is my perspective from the inside, my voice, my personal understanding of the potential of art as a metaphorical process of transformation. Lacy asserts that the artist becomes a witness, reporter and analyst for socio-culturally biased concerns; a performance gives public articulation and permission to speak out loud, gives voice to internal dialogues, reveal information that requires questioning and that personal individual experience has profound social implications. Lacy believes that it is an innate human need to reflect on the meaning of one’s life and one’s work (2010:176-177). Central to the findings of this study, are both the transgressive and transformative functions of art. / M

Diese Dissertation untersucht verschiedene soziale sowie landschaftsästhetische Funktionen der Landwirtschaft in strukturell gegensätzlichen Agrarsystemen. In der Untersuchung wird hierfür stets ein von kleinen Familienbetrieben dominiertes System mit einem stärker großstrukturierten, gewerblichen System verglichen. Die Arbeitszufriedenheit der Landwirte sowie ihre soziale Vernetzung mit der lokalen Gemeinde wurden im Vergleich zwischen dem kleinbäuerlichen Schweizer und dem großbetrieblichen nordostdeutschen System analysiert. Mittels Choice Experimenten wurden in der Schweiz und in Süddeutschland (d.h. kleinbäuerliche Systeme) sowie in Ostdeutschland (d.h. großstruktiertes, gewerbliches System) zudem Bevölkerungspräferenzen für Agrarlandschaften und damit die ästhetische Funktion der Landwirtschaft untersucht. Unter Berücksichtigung der Betriebsstruktur (z.B. Betriebsgröße) sind Schweizer Bauern zufriedener mit ihrer Arbeit als nordostdeutsche. Das Betriebseinkommen ist für nordostdeutsche Bauern signifikant wichtiger für die Arbeitszufriedenheit als für die Schweizer Kollegen. Besonders für Schweizer Bauern spielt die Betriebsdiversifizierung eine positive Rolle für die Zufriedenheit, z.B. die Vielfalt der Produktionszweige oder nicht-landwirtschaftliche Betriebszweige wie Agrotourismus. Auch haben Schweizer Bauern und solche kleinerer Betriebe mehr Bezug zu ihrer lokalen Gemeinde durch lokal fokussierte soziale Netzwerke. Betriebsleiter größerer Betriebe sind hauptsächlich außerhalb der Gemeinden vernetzt und fühlen sich diesen weniger zugehörig. Zudem stärkt ein biographischer Bezug zum Hof die Verbindung mit der Gemeinde. Die Mehrheit der befragten Schweizer und Ostdeutschen ist zudem für qualitative Veränderungen der Agrarlandschaften (d.h. mehr Weiden zur Freilandhaltung, Streuobstwiesen und höhere Biodiversität). Waldrückgange sowie Schlaggrößenveränderungen landwirtschaftlicher oder forstlicher Flächen werden nahezu einheitlich abgelehnt. / This dissertation investigates different social functions of agriculture as well as landscape aesthetics in farming systems of different agricultural structures. Throughout the whole project farming systems dominated by small family farms and large-scale farming systems dominated by commercial non-family farms (e.g. cooperatives) were compared. Farmers’ work satisfaction and their connection to the local community were examined in the small-scaled Swiss system and in the larger scaled Northeast (NE) German one. Public landscape preferences were derived using choice experiments in Switzerland and South Germany, representing small-scale systems, as well as in East Germany, representing a large-scaled one, to explore agriculture‘s aesthetic function. Swiss farmers are more satisfied with their agricultural work if for effects of farm structure (e.g. farm size) is controlled for. Farm income plays a significantly more important role for the work satisfaction of NE German farmers than for that of Swiss ones. Especially for Swiss farmers, farm diversification plays an important role, for example through a diversity of production lines or through non-agricultural activities like agrotourism. Further results show that Swiss farmers and farmers of smaller farms are more connected to their local communities through more locally focused social networks. Farmers of larger farms have their networks farther away from the farm and a weaker sense of belonging to their local community. A biographical bond to the farm also strenghtens the connection to the local community. Concerning public landscape preferences the majority of the Swiss and East German respondents generally prefers qualitative changes to landscapes (i.e. meadows for free range animal husbandry, meadow orchards and more biodiversity). Forest loss or changes in plot sizes of agricultural land and forests are nearly uniformly rejected in all regions.

1 Abstract We study economic policy uncertainty spillovers on a panel of ten countries between April 1998 to September 2019. The analysis is performed on the Economic Policy Uncertainty indices data. To measure the spillovers, we utilize forecast error variance decompositions of VAR model. We found that approximately half of the forecast variance can be explained by spillovers shocks across countries. Further, we disentangle the spillover measure to short-, mid- and long-term cycles using frequency domain. Our results suggest that most of the spillovers are caused by shocks into low frequencies, hence with long persistence. Employing quantile regression on equation-by-equation basis to estimate the VAR model, we find that idiosyncratic uncertainty shocks do not propagate strongly at the median but that powerful spillovers occur in the right tail of distribution. Additionally, we perform rolling window estimates of the spillovers. The results indicate strong variation in time, especially during major geopolitical events, such as Iraq War (2003), Global Financial Crisis (2007-09), European debt crisis (2010-12) or Brexit (2016).

No description available.

The marginalisation of palliative and pastoral care practices by conventional approaches to care for terminally ill patients, motivated the research curiosity. The significance of terminal patient's spirituality, their language practices and communities of concern are endorsed as being the major contributing factor to meaningful 'living' with terminal illness. Listening to stories has been the qualitative research practice, revealing meaning-making, quest stories. Feminist theology and post-modern ideas and discourses have assisted me, and the participants, in the deconstruction of power, patriarchy and dualism as the primary contributing factors to marginalisation of people due to illness, race, gender, poverty, culture and education. Pastoral care practices and feminist theology have guided us to emphasise the necessity to recognise the God of Grace as an important part to ensuring holistic patient care. Recognising the 'God-Self, respectful narrative and pastoral care practices paved the way to honour sacred spaces and voice stories of terminal illness. / Practical Theology / M.Th (Specialisation Pastoral Therapy)

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Old Testament & Ancient Near Eastern Studies / M. A. (Biblical Studies)

No description available.

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Biblical and Ancient Studies / M. A. (Biblical Studies)

The marginalisation of palliative and pastoral care practices by conventional approaches to care for terminally ill patients, motivated the research curiosity. The significance of terminal patient's spirituality, their language practices and communities of concern are endorsed as being the major contributing factor to meaningful 'living' with terminal illness. Listening to stories has been the qualitative research practice, revealing meaning-making, quest stories. Feminist theology and post-modern ideas and discourses have assisted me, and the participants, in the deconstruction of power, patriarchy and dualism as the primary contributing factors to marginalisation of people due to illness, race, gender, poverty, culture and education. Pastoral care practices and feminist theology have guided us to emphasise the necessity to recognise the God of Grace as an important part to ensuring holistic patient care. Recognising the 'God-Self, respectful narrative and pastoral care practices paved the way to honour sacred spaces and voice stories of terminal illness. / Philosophy, Practical and Systematic Theology / M.Th (Specialisation Pastoral Therapy)